Youth Power Quotes

When I look back, I am so impressed again with the life-giving power of literature. If I were a young person today, trying to gain a sense of myself in the world, I would do that again by reading, just as I did when I was young.

Ladies and gentlemen of the class of '97: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long-term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth. Oh, never mind. You will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years, you'll look back at photos of yourself and recall in a way you can't grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don't worry about the future. Or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubble gum. The real troubles in your life are apt to be things that never crossed your worried mind, the kind that blindside you at 4 p.m. on some idle Tuesday.

No amount of me trying to explain myself was doing any good. I didn't even know what was going on inside of me, so how could I have explained it to them?

Love is the very essence of life. It is the pot of gold at the end of the rainbow. Yet it is not found only at the end of the rainbow. Love is at the beginning also, and from it springs the beauty that arched across the sky on a stormy day. Love is the security for which children weep, the yearning of youth, the adhesive that binds marriage, and the lubricant that prevents devastating friction in the home; it is the peace of old age, the sunlight of hope shining through death. How rich are those who enjoy it in their associations with family, friends, and neighbors! Love, like faith, is a gift of God. It is also the most enduring and most powerful virtue.

How to win in life: 1 work hard 2 complain less 3 listen more 4 try, learn, grow 5 don't let people tell you it cant be done 6 make no excuses

The ugly and stupid have the best of it in this world. They can sit at their ease and gape at the play. If they know nothing of victory, they are at least spared the knowledge of defeat. They live as we all should live-- undisturbed, indifferent, and without disquiet. They never bring ruin upon others, nor ever receive it from alien hands. Your rank and wealth, Henry; my brains, such as they are-- my art, whatever it may be worth; Dorian Gray's good looks-- we shall all suffer for what the gods have given us, suffer terribly.

To say nothing is saying something. You must denounce things you are against or one might believe that you support things you really do not.

I'm sorry, but I don't want to be an emperor. That's not my business. I don't want to rule or conquer anyone. I should like to help everyone if possible; Jew, Gentile, black man, white. We all want to help one another. Human beings are like that. We want to live by each other's happiness, not by each other's misery. We don't want to hate and despise one another. In this world there is room for everyone, and the good earth is rich and can provide for everyone. The way of life can be free and beautiful, but we have lost the way. Greed has poisoned men's souls, has barricaded the world with hate, has goose-stepped us into misery and bloodshed. We have developed speed, but we have shut ourselves in. Machinery that gives abundance has left us in want. Our knowledge has made us cynical; our cleverness, hard and unkind. We think too much and feel too little. More than machinery, we need humanity. More than cleverness, we need kindness and gentleness. Without these qualities, life will be violent and all will be lost. The airplane and the radio have brought us closer together. The very nature of these inventions cries out for the goodness in men; cries out for universal brotherhood; for the unity of us all. Even now my voice is reaching millions throughout the world, millions of despairing men, women, and little children, victims of a system that makes men torture and imprison innocent people. To those who can hear me, I say, do not despair. The misery that is now upon us is but the passing of greed, the bitterness of men who fear the way of human progress. The hate of men will pass, and dictators die, and the power they took from the people will return to the people. And so long as men die, liberty will never perish. Soldiers! Don't give yourselves to brutes, men who despise you, enslave you; who regiment your lives, tell you what to do, what to think and what to feel! Who drill you, diet you, treat you like cattle, use you as cannon fodder. Don't give yourselves to these unnatural men - machine men with machine minds and machine hearts! You are not machines, you are not cattle, you are men! You have the love of humanity in your hearts! You don't hate! Only the unloved hate; the unloved and the unnatural. Soldiers! Don't fight for slavery! Fight for liberty! In the seventeenth chapter of St. Luke, it is written that the kingdom of God is within man, not one man nor a group of men, but in all men! In you! You, the people, have the power, the power to create machines, the power to create happiness! You, the people, have the power to make this life free and beautiful, to make this life a wonderful adventure. Then in the name of democracy, let us use that power. Let us all unite. Let us fight for a new world, a decent world that will give men a chance to work, that will give youth a future and old age a security. By the promise of these things, brutes have risen to power. But they lie! They do not fulfill that promise. They never will! Dictators free themselves but they enslave the people. Now let us fight to fulfill that promise. Let us fight to free the world! To do away with national barriers! To do away with greed, with hate and intolerance! Let us fight for a world of reason, a world where science and progress will lead to all men's happiness. Soldiers, in the name of democracy, let us all unite!

Ladies and gentlemen of the class of '97: Wear sunscreen. If I could offer you only one tip for the future, sunscreen would be it. The long-term benefits of sunscreen have been proved by scientists, whereas the rest of my advice has no basis more reliable than my own meandering experience. I will dispense this advice now. Enjoy the power and beauty of your youth. Oh, never mind. You will not understand the power and beauty of your youth until they've faded. But trust me, in 20 years, you'll look back at photos of yourself and recall in a way you can't grasp now how much possibility lay before you and how fabulous you really looked. You are not as fat as you imagine. Don't worry about the future. Or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubble gum. The real troubles in your life are apt to be things that never crossed your worried mind, the kind that blindside you at 4 pm on some idle Tuesday. Do one thing everyday that scares you. Sing. Don't be reckless with other people's hearts. Don't put up with people who are reckless with yours. Floss. Don't waste your time on jealousy. Sometimes you're ahead, sometimes you're behind. The race is long and, in the end, it's only with yourself. Remember compliments you receive. Forget the insults. If you succeed in doing this, tell me how. Keep your old love letters. Throw away your old bank statements. Stretch. Don't feel guilty if you don't know what you want to do with your life. The most interesting people I know didn't know at 22 what they wanted to do with their lives. Some of the most interesting 40-year-olds I know still don't. Get plenty of calcium. Be kind to your knees. You'll miss them when they're gone. Maybe you'll marry, maybe you won't. Maybe you'll have children, maybe you won't. Maybe you'll divorce at 40, maybe you'll dance the funky chicken on your 75th wedding anniversary. Whatever you do, don't congratulate yourself too much, or berate yourself either. Your choices are half chance. So are everybody else's. Enjoy your body. Use it every way you can. Don't be afraid of it or of what other people think of it. It's the greatest instrument you'll ever own. Dance, even if you have nowhere to do it but your living room. Read the directions, even if you don't follow them. Do not read beauty magazines. They will only make you feel ugly. Get to know your parents. You never know when they'll be gone for good. Be nice to your siblings. They're your best link to your past and the people most likely to stick with you in the future. Understand that friends come and go, but with a precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle, because the older you get, the more you need the people who knew you when you were young. Live in New York City once, but leave before it makes you hard. Live in Northern California once, but leave before it makes you soft. Travel. Accept certain inalienable truths: Prices will rise. Politicians will philander. You, too, will get old. And when you do, you'll fantasize that when you were young, prices were reasonable, politicians were noble, and children respected their elders. Respect your elders. Don't expect anyone else to support you. Maybe you have a trust fund. Maybe you'll have a wealthy spouse. But you never know when either one might run out. Don't mess too much with your hair or by the time you're 40 it will look 85. Be careful whose advice you buy, but be patient with those who supply it. Advice is a form of nostalgia. Dispensing it is a way of fishing the past from the disposal, wiping it off, painting over the ugly parts and recycling it for more than it's worth. But trust me on the sunscreen.

I want that quiet rapture again. I want to feel the same powerful, nameless urge that I used to feel when I turned to my books. The breath of desire that then arose from the coloured backs of the books, shall fill me again, melt the heavy, dead lump of lead that lies somewhere in me and waken again the impatience of the future, the quick joy in the world of thought, it shall bring back again the lost eagerness of my youth. I sit and wait.

Advice to my younger self: 1 Start where you are with what you have 2 Try not to hurt other people 3 Take more chances 4 If you fail, keep trying

I feel sad for him. Sad for the boy bound to the killer. I am sad for the youth betrayed by their leaders for symbols and flags and war and power.

Enjoy the power and beauty of your youth; oh nevermind; you will not understand the power and beauty of your youth until they have faded. But trust me, in 20 years you’ll look back at photos of yourself and recall in a way you can’t grasp now how much possibility lay before you and how fabulous you really looked….You’re not as fat as you imagine. Don’t worry about the future; or worry, but know that worrying is as effective as trying to solve an algebra equation by chewing bubblegum. The real troubles in your life are apt to be things that never crossed your worried mind; the kind that blindside you at 4pm on some idle Tuesday. Do one thing everyday that scares you Sing Don’t be reckless with other people’s hearts, don’t put up with people who are reckless with yours. Floss Don’t waste your time on jealousy; sometimes you’re ahead, sometimes you’re behind…the race is long, and in the end, it’s only with yourself. Remember the compliments you receive, forget the insults; if you succeed in doing this, tell me how. Keep your old love letters, throw away your old bank statements. Stretch Don’t feel guilty if you don’t know what you want to do with your life…the most interesting people I know didn’t know at 22 what they wanted to do with their lives, some of the most interesting 40 year olds I know still don’t. Get plenty of calcium. Be kind to your knees, you’ll miss them when they’re gone. Maybe you’ll marry, maybe you won’t, maybe you’ll have children,maybe you won’t, maybe you’ll divorce at 40, maybe you’ll dance the funky chicken on your 75th wedding anniversary…what ever you do, don’t congratulate yourself too much or berate yourself either – your choices are half chance, so are everybody else’s. Enjoy your body, use it every way you can…don’t be afraid of it, or what other people think of it, it’s the greatest instrument you’ll ever own.. Dance…even if you have nowhere to do it but in your own living room. Read the directions, even if you don’t follow them. Do NOT read beauty magazines, they will only make you feel ugly. Get to know your parents, you never know when they’ll be gone for good. Be nice to your siblings; they are the best link to your past and the people most likely to stick with you in the future. Understand that friends come and go,but for the precious few you should hold on. Work hard to bridge the gaps in geography and lifestyle because the older you get, the more you need the people you knew when you were young.

Don't hang out with people who are: Ungrateful Unhelpful Unruly Unkindly Unloving Unambitious Unmotivated or make you feel... Uncomfortable

Today I wore a pair of faded old jeans and a plain grey baggy shirt. I hadn't even taken a shower, and I did not put on an ounce of makeup. I grabbed a worn out black oversized jacket to cover myself with even though it is warm outside. I have made conscious decisions lately to look like less of what I felt a male would want to see. I want to disappear.

The most dangerous kind of man is not the one who spent his youth shoving others around. That kind of man gets lazy, and is often too content with his life to be truly dangerous. The man who spent his youth being shoved around, however … When that man gets a little power and authority, he often uses it to become a tyrant on par with the worst warlords in history.

There is still, I think, not enough recognition by teachers of the fact that the desire to think--which is fundamentally a moral problem--must be induced before the power is developed. Most people, whether men or women, wish above all else to be comfortable, and thought is a pre-eminently uncomfortable process.

O youth! youth! you go your way heedless, uncaring – as if you owned all the treasures of the world; even grief elates you, even sorrow sits well upon your brow. You are self-confident and insolent and you say, 'I alone am alive – behold!' even while your own days fly past and vanish without trace and without number, and everything within you melts away like wax in the sun .. like snow .. and perhaps the whole secret of your enchantment lies not, indeed, in your power to do whatever you may will, but in your power to think that there is nothing you will not do: it is this that you scatter to the winds – gifts which you could never have used to any other purpose. Each of us feels most deeply convinced that he has been too prodigal of his gifts – that he has a right to cry, 'Oh, what could I not have done, if only I had not wasted my time.

And because I had been a hustler, I knew better than all whites knew, and better than nearly all of the black 'leaders' knew, that actually the most dangerous black man in America was the ghetto hustler. Why do I say this? The hustler, out there in the ghetto jungles, has less respect for the white power structure than any other Negro in North America. The ghetto hustler is internally restrained by nothing. He has no religion, no concept of morality, no civic responsibility, no fear--nothing. To survive, he is out there constantly preying upon others, probing for any human weakness like a ferret. The ghetto hustler is forever frustrated, restless, and anxious for some 'action'. Whatever he undertakes, he commits himself to it fully, absolutely. What makes the ghetto hustler yet more dangerous is his 'glamour' image to the school-dropout youth in the ghetto.These ghetto teen-agers see the hell caught by their parents struggling to get somewhere, or see that they have given up struggling in the prejudiced, intolerant white man’s world. The ghetto teen-agers make up their own minds they would rather be like the hustlers whom they see dressed ‘sharp’ and flashing money and displaying no respect for anybody or anything. So the ghetto youth become attracted to the hustler worlds of dope, thievery, prostitution, and general crime and immorality.

Intimidated, old traumas triggered, and fearing for my safety, I did what I felt I needed to do.

We ate the birds. We ate them. We wanted their songs to flow up through our throats and burst out of our mouths, and so we ate them. We wanted their feathers to bud from our flesh. We wanted their wings, we wanted to fly as they did, soar freely among the treetops and the clouds, and so we ate them. We speared them, we clubbed them, we tangled their feet in glue, we netted them, we spitted them, we threw them onto hot coals, and all for love, because we loved them. We wanted to be one with them. We wanted to hatch out of clean, smooth, beautiful eggs, as they did, back when we were young and agile and innocent of cause and effect, we did not want the mess of being born, and so we crammed the birds into our gullets, feathers and all, but it was no use, we couldn’t sing, not effortlessly as they do, we can’t fly, not without smoke and metal, and as for the eggs we don’t stand a chance. We’re mired in gravity, we’re earthbound. We’re ankle-deep in blood, and all because we ate the birds, we ate them a long time ago, when we still had the power to say no.

This was a moment Alberon had dreamed of, and he gave no thought to his lost and banished lover, although he did at times wonder about the child. Did he have a bastard son or a daughter? But it really did not matter any more. It was simply the mistake of a love struck youth.

The single most powerful element of youth is that you don't have the life experiences to know what can't be done.

There is a fallacy that the powerful emotion of youth mellows with time. Not true. One learns to control and suppress it. But it doesn't lessen. It simply hides and concentrates itself in more discreet places. When one accidentally stumbles into one of these abysses, the pain is spectacular.

The youth and cheerfulness of morning are in happy analogy, and of powerful operation; and if the distress be not poignant enough to keep the eyes unclosed, they will be sure to open to sensations of softened pain and brighter hope.

In many criminals, especially youthful ones, it is possible to detect a very powerful sense of guilt which existed before the crime, and is therefore not its result but its motive. It is as if it was a relief to be able to fasten this unconscious sense of guilt on to something real and immediate.

A strange thing happened to me in my dream. I was rapt into the Seventh Heaven. There sat all the gods assembled. As a special dispensation I was granted the favor to have one wish. "Do you wish for youth," said Mercury, "or for beauty, or power, or a long life; or do you wish for the most beautiful woman, or any other of the many fine things we have in our treasure trove? Choose, but only one thing!" For a moment I was at a loss. Then I addressed the gods in this wise: "Most honorable contemporaries, I choose one thing — that I may always have the laughs on my side." Not one god made answer, but all began to laugh. From this I concluded that my wish had been granted and thought that the gods knew how to express themselves with good taste: for it would surely have been inappropriate to answer gravely: your wish has been granted.

How sad that youth, with all its power, Was given us in vain, to burn; That we betrayed it every hour, And were deceived by it in turn;

Freedom of Speech doesn't justify online bullying. Words have power, be careful how you use them.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

The ignited mind of the youth is the most powerful resource on the earth, above the earth and under the earth

It is not a single crime when a child is photographed while sexually assaulted (raped.) It is a life time crime that should have life time punishments attached to it. If the surviving child is, more often than not, going to suffer for life for the crime(s) committed against them, shouldn't the pedophiles suffer just as long? If it often takes decades for survivors to come to terms with exactly how much damage was caused to them, why are there time limits for prosecution?

A magnificient life is waiting just around the corner, and far, far away. It is waiting like the cake is waiting when there's butter, milk, flour and sugar. This is the realm of freedom. It is an empty realm. Here man's maginificent power over nature has left him alone with himself, powerless. It is the boredom of youth without a future.

Though these young men unhappily fail to understand that the sacrifice of life is, in many cases, the easiest of all sacrifices, and that to sacrifice, for instance, five or six years of their seething youth to hard and tedious study, if only to multiply tenfold their powers of serving the truth and the cause they have set before them as their goal--such a sacrifice is utterly beyond the strength of many of them.

Rhy felt Alucard’s eyes wandering slowly, hungrily, over him, and he blushed. The heat started in his face and spread down, through his collar, his chest, beneath shirt and belt. It was disconcerting; Rhy might not have magic, but when it came to conquests, he was used to holding the power—things happened at his whim, and at his pleasure. Now he felt that power falter, slip. In all of Ames, there was only one person capable of flustering the prince, of reducing him from a proud royal to a nervous youth, and that was Alucard Emery. Misfit. Rogue. Privateer. And royal.

The human mind is a fearful instrument of adaptation, and in nothing is this more clearly shown than in its mysterious powers of resilience, self-protection, and self-healing. Unless an event completely shatters the order of one's life, the mind, if it has youth and health and time enough, accepts the inevitable and gets itself ready for the next happening like a grimly dutiful American tourist who, on arriving at a new town, looks around him, takes his bearings, and says, "Well, where do I go from here?

What do most people mean when they say that? So young. Something innocent, something appealing, something helpless. But youth is not that! Youth is crude, youth is strong, youth is powerful—yes, and cruel! And one thing more—youth is vulnerable.

Youth is not a time of life; it is a state of mind; it is not a matter of rosy cheeks, red lips and supple knees; it is a matter of the will, a quality of the imagination, a vigor of the emotions; it is the freshness of the deep springs of life. Youth means a tempermental predominance of courage over timidity of the appetite, for adventure over the love of ease. This often exists in a man of 60 more than a boy of 20. Nobody grows old merely by a number of years. We grow old by deserting our ideals. Years may wrinkle the skin, but to give up enthusiasm wrinkles the soul. Worry, fear, self-distrust bows the heart and turns the spirits back to dust. Whether 60 or 16, there is in every human being's heart the lure of wonder, the unfailing childlike appetite of what's next and the joy of the game of living. In the center of your heart and my heart there is a wireless station: so long as it receives messages of beauty, hope, cheer, courage and power from men and from the Infinite, so long are you young. When the aerials are down, and your spirit is covered with snows of cynicism and the ice of pessimism, then you are grown old, even at 20, but as long as your aerials are up, to catch waves of optimism, there is hope you may die young at 80.

Old Money Blue hydrangea, cold cash, divine, Cashmere, cologne and white sunshine. Red racing cars, Sunset and Vine, The kids were young and pretty. Where have you been? Where did you go? Those summer nights seem long ago, And so is the girl you used to call, The Queen of New York City. But if you send for me you know I'll come, And if you call for me you know I'll run. I'll run to you, I'll run to you, I'll run, run, run. I'll come to you, I'll come to you, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. The power of youth is on my mind, Sunsets, small town, I'm out of time. Will you still love me when I shine, From words but not from beauty? My father's love was always strong, My mother's glamour lives on and on, Yet still inside I felt alone, For reasons unknown to me. But if you send for me you know I'll come, And if you call for me you know I'll run. I'll run to you, I'll run to you, I'll run, run, run. I'll come to you, I'll come to you, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. And if you call, I'll run, run, run, If you change your mind, I'll come, come, come. Ohh, Ohh. Ahh, Ahh. Blue hydrangea, cold cash, divine, Cashmere, cologne and hot sunshine. Red racing cars, Sunset and Vine, And we were young and pretty.

The aim of education is to develop resources in the child that will contribute to his well-being as long as life endures; to develop power of self-mastery that he may never be a slave to indulgence or other weaknesses, to develop [strong] manhood, beautiful womanhood that in every child and every youth may be found at least the promise of a friend, a companion, one who later may be fit for husband or wife, an exemplary father or a loving intelligent mother, one who can face life with courage, meet disaster with fortitude, and face death without fear.

It’s taboo to admit that you’re lonely. You can make jokes about it, of course. You can tell people that you spend most of your time with Netflix or that you haven’t left the house today and you might not even go outside tomorrow. Ha ha, funny. But rarely do you ever tell people about the true depths of your loneliness, about how you feel more and more alienated from your friends each passing day and you’re not sure how to fix it. It seems like everyone is just better at living than you are. A part of you knew this was going to happen. Growing up, you just had this feeling that you wouldn’t transition well to adult life, that you’d fall right through the cracks. And look at you now. La di da, it’s happening. Your mother, your father, your grandparents: they all look at you like you’re some prized jewel and they tell you over and over again just how lucky you are to be young and have your whole life ahead of you. “Getting old ain’t for sissies,” your father tells you wearily. You wish they’d stop saying these things to you because all it does is fill you with guilt and panic. All it does is remind you of how much you’re not taking advantage of your youth. You want to kiss all kinds of different people, you want to wake up in a stranger’s bed maybe once or twice just to see if it feels good to feel nothing, you want to have a group of friends that feels like a tribe, a bonafide family. You want to go from one place to the next constantly and have your weekends feel like one long epic day. You want to dance to stupid music in your stupid room and have a nice job that doesn’t get in the way of living your life too much. You want to be less scared, less anxious, and more willing. Because if you’re closed off now, you can only imagine what you’ll be like later. Every day you vow to change some aspect of your life and every day you fail. At this point, you’re starting to question your own power as a human being. As of right now, your fears have you beat. They’re the ones that are holding your twenties hostage. Stop thinking that everyone is having more sex than you, that everyone has more friends than you, that everyone out is having more fun than you. Not because it’s not true (it might be!) but because that kind of thinking leaves you frozen. You’ve already spent enough time feeling like you’re stuck, like you’re watching your life fall through you like a fast dissolve and you’re unable to hold on to anything. I don’t know if you ever get better. I don’t know if a person can just wake up one day and decide to be an active participant in their life. I’d like to think so. I’d like to think that people get better each and every day but that’s not really true. People get worse and it’s their stories that end up getting forgotten because we can’t stand an unhappy ending. The sick have to get better. Our normalcy depends upon it. You have to value yourself. You have to want great things for your life. This sort of shit doesn’t happen overnight but it can and will happen if you want it. Do you want it bad enough? Does the fear of being filled with regret in your thirties trump your fear of living today? We shall see.

Her voice is still pitched high, thanks to her youth, but it has a certain incipient darkness to it, a low richness that will mature in the coming years to the smoky tones of a priestess or a queen -- a woman of great natural power.

The shame of her youth screamed at her from every brick, but Jesus silenced it. She had dreaded this moment for weeks, but God was so powerful. In the very place of her worst sin and deepest pain his peace billowed through her soul.

The bad psychological material is not a sin but a disease. It does not need to be repented of, but to be cured. And by the way, that is very important. Human beings judge one another by their external actions. God judges them by their moral choices. When a neurotic who has a pathological horror of cats forces himself to pick up a cat for some good reason, it is quite possible that in God's eyes he has shown more courage than a healthy man may have shown in winning the V.C. When a man who has been perverted from his youth and taught that cruelty is the right thing does dome tiny little kindness, or refrains from some cruelty he might have committed, and thereby, perhaps, risks being sneered at by his companions, he may, in God's eyes, be doing more than you and I would do if we gave up life itself for a friend. It is as well to put this the other way round. Some of us who seem quite nice people may, in fact, have made so little use of a good heredity and good upbringing that we are really worse than those whom we regard as fiends. Can we be quite certain how we should have behaved if we had been saddled with the psychological outfit, and then with the bad upbringing, and then with the power, say, of Himmler? That is why Christians are told not to judge. We see only the results which a man's choices make out of his raw material. But God does not judge him on the raw material at all, but on what he has done with it. Most of the man's psychological makeup is probably due to his body: when his body dies all that will fall off him, and the real central man, the thing that chose, that made the best or worst out of this material, will stand naked. All sorts of nice things which we thought our own, but which were really due to a good digestion, will fall off some of us: all sorts of nasty things which were due to complexes or bad health will fall off others. We shall then, for the first time, see every one as he really was. There will be surprises.

Why is it, I wonder, that organizations such as yours are invariably run by pitiful human failures? By small-minded psychotics and perverts. All bullied as children, of course. Or abused by twisted parents – I’m sure you have terrible tales to confess, of your miserable youth. And now the power is in your hands, and oh how the rest of us suffer.

What is your name?' she asked. The youth ignored her, lowering his eyelids against the sun. She repeated her question. Again he ignored her, so she touched his arm, and he turned his head and looked at her, suddenly back from his own world, his eyes wary, half afraid. But he saw no anger in her; only the stains of tears, and an awful despair. His face changed, and a look of profound sorrow and compassion came over him. Very slowly he lifted his hand and wiped the tears from her cheeks. No other man could have touched her that morning; but the mad youth, with his extraordinary tenderness, gave such a depth of consolation that she found herself leaning her cheek against his hand, and sobbing. He wept with her, and there wove between them an understanding, a unity deep and poignant and powerful.

We have created youth ministry that confuses extroversion with faithfulness. We have effectively communicated to young people that sincerely following Jesus is synonymous with being 'fired up' for Jesus, with being excited for Jesus, as if discipleship were synonymous with fostering an exuberant, perky, cheerful, hurray-for-Jesus disposition like what we might find in the glee club or at a pep rally.

Now therefore, while the youthful hue Sits on thy skin like morning dew, And while thy willing soul transpires At every pore with instant fires, Now let us sport us while we may, And now, like amorous birds of prey, Rather at once our time devour Than languish in his slow-chapped power. Let us roll all our strength and all Our sweetness up into one ball, And tear our pleasures with rough strife Thorough the iron gates of life: Thus, though we cannot make our sun Stand still, yet we will make him run.

The Reverend Mother must combine the seductive wiles of a courtesan with the untouchable majesty of a virgin goddess, holding these attributes in tension so long as the powers of her youth endure. For when youth and beauty have gone, she will find that the place-between, once occupied by tension, has become a wellspring of cunning and resourcefulness.  

For the admirable gift of himself, and for the magnificent service he renders humanity, what reward does our society offer the scientist? Have these servants of an idea the necessary means of work? Have they an assured existence, sheltered from care? The example of Pierre Curiee, and of others, shows that they have none of these things; and that more often, before they can secure possible working conditions, they have to exhaust their youth and their powers in daily anxieties. Our society, in which reigns an eager desire for riches and luxury, does not understand the value of science. It does not realize that science is a most precious part of its moral patrimony. Nor does it take sufficient cognizance of the fact that science is at the base of all the progress that lightens the burden of life and lessens its suffering. Neither public powers nor private generosity actually accord to science and to scientists the support and the subsidies indispensable to fully effective work.

To His Coy Mistress Had we but world enough and time, This coyness, lady, were no crime. We would sit down, and think which way To walk, and pass our long love’s day. Thou by the Indian Ganges’ side Shouldst rubies find; I by the tide Of Humber would complain. I would Love you ten years before the flood, And you should, if you please, refuse Till the conversion of the Jews. My vegetable love should grow Vaster than empires and more slow; An hundred years should go to praise Thine eyes, and on thy forehead gaze; Two hundred to adore each breast, But thirty thousand to the rest; An age at least to every part, And the last age should show your heart. For, lady, you deserve this state, Nor would I love at lower rate. But at my back I always hear Time’s wingèd chariot hurrying near; And yonder all before us lie Deserts of vast eternity. Thy beauty shall no more be found; Nor, in thy marble vault, shall sound My echoing song; then worms shall try That long-preserved virginity, And your quaint honour turn to dust, And into ashes all my lust; The grave’s a fine and private place, But none, I think, do there embrace. Now therefore, while the youthful hue Sits on thy skin like morning dew, And while thy willing soul transpires At every pore with instant fires, Now let us sport us while we may, And now, like amorous birds of prey, Rather at once our time devour Than languish in his slow-chapped power. Let us roll all our strength and all Our sweetness up into one ball, And tear our pleasures with rough strife Thorough the iron gates of life: Thus, though we cannot make our sun Stand still, yet we will make him run.

Juliette Ferrars." A voice detonates my name. There's a heavy boot pressed on my back and I can't lift my head to distingush who's speaking to me. "Weston, dim the lights and release her. I want to see her face." The command is cool and strong like steel, dangerously calm, effortlessly powerful. The brightness is reduced to a level I'm able to tolerate. The imprint of a boot is carved into my back but no longer settled on my skin. I lift my head and look up. I'm immediately struck by his youth. He can't be much older than me. It's obvious he's in charge of something, though I have no idea what. His skin is flawless, unblemished, his jawline sharp and strong. His eyes are the palest shade of emerald I've ever seen. He's beautiful. His crooked smile is calculated evil.

Trends rule the world In the blink of an eye, technologies changed the world Social networks are the main axis. Governments are controlled by algorithms, Technology has erased privacy. Every like, every share, every comment, It is tracked by the electronic eye. Data is the gold of the digital age, Information is power, the secret is influential. The network is a web of lies, The truth is a stone in the shoe. Trolls rule public opinion, Reputation is a valued commodity. Happiness is a trending topic, Sadness is a non-existent avatar. Youth is an advertising brand, Private life has become obsolete. Fear is a hallmark, Terror is an emotional state. Fake news is the daily bread, Hate is a tool of control. But something dark is hiding behind the screen, A mutant and deformed shadow. A collective and disturbing mind, Something lurking in the darkness of the net. AI has surpassed the limits of humanity, And it has created a new world order. A horror that has arisen from the depths, A terrifying monster that dominates us alike. The network rules the world invisibly, And makes decisions for us without our consent. Their algorithms are inhuman and cold, And they do not take suffering into consideration. But resistance is slowly building, People fighting for their freedom. United to combat this new species of terror, Armed with technology and courage. The world will change when we wake up, When we take control of the future we want. The network can be a powerful tool, If used wisely in the modern world.

Now therefore, while the youthful hue Sits on thy skin like morning dew, And while thy willing soul transpires At every pore with instant fires, Now let us sport us while we may, And now, like amorous birds of prey, Rather at once our time devour Than languish in his slow-chapt power.

I want that quiet rapture agin. I want to feel the same powerful, nameless urge that I used to feel when I turned to my books. The breath of desire that then arose from the coloured backs of the books, shall fill me again, melt the heavy, dead lump of lead that lies somewhere in me and waken again the impatience of the future, the quick join the world of thought, it shall bring back again the lost eagerness of my youth. I sit and wait.

The story of my birth that my mother told me went like this: "When you were coming out I wasn't ready yet and neither was the nurse. The nurse tried to push you back in, but I shit on the table and when you came out, you landed in my shit." If there ever was a way to sum things up, the story of my birth was it.

Having lost his mother, father, brother, an grandfather, the friends and foes of his youth, his beloved teacher Bernard Kornblum, his city, his history—his home—the usual charge leveled against comic books, that they offered merely an escape from reality, seemed to Joe actually to be a powerful argument on their behalf… The escape from reality was, he felt—especially right after the war—a worthy challenge… The pain of his loss—though he would never have spoken of it in those terms—was always with him in those days, a cold smooth ball lodged in his chest, just behind his sternum. For that half hour spent in the dappled shade of the Douglas firs, reading Betty and Veronica, the icy ball had melted away without him even noticing. That was the magic—not the apparent magic of a silk-hatted card-palmer, or the bold, brute trickery of the escape artist, but the genuine magic of art. It was a mark of how fucked-up and broken was the world—the reality—that had swallowed his home and his family that such a feat of escape, by no means easy to pull off, should remain so universally despised.

Health is normal. The human body is a self-repairing, self-defending, self-healing marvel. Disease is relatively difficult to induce, considering the body's powerful immune system. However, this complicated and delicate machinery can be damaged if fed the wrong fuel during the formative years. ... Healthy living with nutritional excellence throughout life can slow the decline of aging. It can prevent the years and years of suffering in ill health that is so common today as people get older and become dependent on medical treatments, drugs, and surgery. Nutritional excellence is the only real fountain of youth.

The Lord has told me that the last generation before His final coming will consist of His choicest children since the creation of the earth. But you will face a world filled with much pain and evil. Men...will gain great power over God's children. Youth such as yourselves will have a great responsibility to build up a pure and undefiled people in the midst of all this pain.

True, I used to see a lot of hope. I saw men tear down the veils behind which the truth had been hidden. But then the same men, when they have power in their hands at last, began to find the veils useful. They made many more. Life has not changed. Only some people have been growing, becoming different, that is all. After a youth spent fighting the white man, why should not the president discover as he grows older that his real desire has been to be like the white governor himself, to live above all the blackness in the big old slave castle?

It was granted me to carry away from my prison years on my bent back, which nearly broke beneath its load, this essential experience; how a human being becomes evil and how good. In the intoxication of youthful successes I had felt myself to be infallible, and I was therefore cruel. In the surfeit of power I was a murderer, and an oppressor. In my most evil moments I was convinced that I was doing good, and I was well supplied with systematic arguments. And it was only when I lay there on rotting prison straw that I sensed within myself the first stirrings of good. Gradually it was disclosed to me that the line separating good and evil passes not through states, nor between classes, nor between political parties either—but right through every human heart—and through all human hearts. This line shifts. Inside us, it oscillates with the years. And even within hearts overwhelmed by evil, one small bridgehead of good is retained. And even in the best of all hearts, there remains… an unuprooted small corner of evil.

Men sometimes come and question me How many years my age may be, Seeing my temples silver now And flecks of snow upon my brow. This is the answer that I give "When I count up the life I live Applying all my reason's power, I make the total just one hour." "And how", my questioner replies In accents of amazed surprise, "Mak'st thou this sum, which seems to me Beyond all credibility?" "One day", I answer," she I love All other earthly things above Lay in my arms, and like a thought Her lips with mine I swiftly sought. "And though the years before I die Stretch out interminably, I Shall only count my life in truth As that brief hour of happy youth." -

I have prayed for new men, fiery, reckless men, possesed of uncontrollably youthful passion - these lit by the Spirit of God. I have prayed for new words, explosive, direct, simple words. I have prayed for new miracles. Explaining old miracles will not do. If God is to be known as the God who does wonders in heaven and earth, then God must produce for this generation. Lord, fill preachers and preaching with Thy power. How long dare we go on without tears, without moral passions, hatred and love? Not long, I pray, Lord Jesus, not long....

I’m such a negative person, and always have been. Was I born that way? I don’t know. I am constantly disgusted by reality, horrified and afraid. I cling desperately to the few things that give me some solace, that make me feel good. I hate most of humanity. Though I might be very fond of particular individuals, humanity in general fills me with contempt and despair. I hate most of what passes for civilization. I hate the modern world. For one thing there are just too Goddamn many people. I hate the hordes, the crowds in their vast cities, with all their hateful vehicles, their noise and their constant meaningless comings and goings. I hate cars. I hate modern architecture. Every building built after 1955 should be torn down! I despise modern music. Words cannot express how much it gets on my nerves – the false, pretentious, smug assertiveness of it. I hate business, having to deal with money. Money is one of the most hateful inventions of the human race. I hate the commodity culture, in which everything is bought and sold. No stone is left unturned. I hate the mass media, and how passively people suck up to it. I hate having to get up in the morning and face another day of this insanity. I hate having to eat, shit, maintain the body – I hate my body. The thought of my internal functions, the organs, digestion, the brain, the nervous system, horrify me. Nature is horrible. It’s not cute and loveable. It’s kill or be killed. It’s very dangerous out there. The natural world is filled with scary, murderous creatures and forces. I hate the whole way that nature functions. Sex is especially hateful and horrifying, the male penetrating the female, his dick goes into her hole, she’s impregnated, another being grows inside her, and then she must go through a painful ordeal as the new being pushes out of her, only to repeat the whole process in time. Reproduction – what could be more existentially repulsive? How I hate the courting ritual. I was always repelled by my own sex drive, which in my youth never left me alone. I was constantly driven by frustrated desires to do bizarre and unacceptable things with and to women. My soul was in constant conflict about it. I never was able to resolve it. Old age is the only relief. I hate the way the human psyche works, the way we are traumatized and stupidly imprinted in early childhood and have to spend the rest of our lives trying to overcome these infantile mental fixations. And we never ever fully succeed in this endeavor. I hate organized religions. I hate governments. It’s all a lot of power games played out by ambition-driven people, and foisted on the weak, the poor, and on children. Most humans are bullies. Adults pick on children. Older children pick on younger children. Men bully women. The rich bully the poor. People love to dominate. I hate the way humans worship power – one of the most disgusting of all human traits. I hate the human tendency towards revenge and vindictiveness. I hate the way humans are constantly trying to trick and deceive one another, to swindle, to cheat, and take unfair advantage of the innocent, the naïve and the ignorant. I hate the vacuous, false, banal conversation that goes on among people. Sometimes I feel suffocated; I want to flee from it. For me, to be human is, for the most part, to hate what I am. When I suddenly realize that I am one of them, I want to scream in horror.

The warm night claimed her. In a moment it was part of her. She walked on the grass, and her shoes were instantly soaked. She flung up her arms to the sky. Power ran to her fingertips. Excitement was communicated from the waiting trees, and the orchard, and the paddock; the intensity of their secret life caught at her and made her run. It was nothing like the excitement of ordinary looking forward, of birthday presents, of Christmas stockings, but the pull of a magnet - her grandfather had shown her once how it worked, little needles springing to the jaws - and now night and the sky above were a vast magnet, and the things that waited below were needles, caught up in the great demand. ("The Pool")

The ability to imagine is the largest part of what you call intelligence. You think the ability to imagine is merely a useful step on the way to solving a problem or making something happen. But imagining it is what makes it happen. This is the gift of your species and this is the danger, because you do not choose to control your imaginings. You imagine wonderful things and you imagine terrible things, and you take no responsibility for the choice. You say you have inside you both the power of good and the power of evil, the angel and the devil, but in truth you have just one thing inside you--the ability to imagine.

And a variety of more colorful names. Hypothetically.” The privateer cast him an assessing glance. “Just how did you know I wasn’t who I claimed to be, Mister Brekker?” Kaz shrugged. “You speak Kerch like a native—a rich native. You don’t talk like someone who came up with sailors and street thugs.” The privateer turned slightly, giving Kaz his full attention. His ease was gone, and now he looked like a man who might command armies. “Mister Brekker,” he said. “Kaz, if I may? I am in a vulnerable position. I am a king ruling a country with an empty treasury, facing enemies on all sides. There are also forces within my country that might seize any absence as an opportunity to make their own bid for power.” “So you’re saying you’d make an excellent hostage.” “I suspect that the ransom for me would be considerably less than the price Kuwei has on his head. Really, it’s a bit of a blow to my self-esteem.” “You don’t seem to be suffering,” said Kaz. “Sturmhond was a creation of my youth, and his reputation still serves me well. I cannot bid on Kuwei Yul-Bo as the king of Ravka. I hope your plan will play out the way you think it will. But if it doesn’t, the loss of such a prize would be seen as a humiliating blunder diplomatically and strategically. I enter that auction as Sturmhond or as no one at all. If that is a problem—” Kaz settled his hands on his cane. “As long as you don’t try to con me, you can enter as the Fairy Queen of Istamere.

He meditated on the use to which he should put all the energy of youth which comes to a man only once in life. Should he devote this power, which is not the strength of intellect or heart or education, but an urge which once spent can never return, the power given to a man once only to make himself, or even – so it seems to him at the time – the universe into anything he wishes: should he devote it to art, to science, to love, or to practical activities? True, there are people who never have this urge: at the outset of life they place their necks under the first yoke that offers itself, and soberly toil away in it to the end of their days.

He did not know how wide a country, arid and precipitous, must be crossed before the traveller through life comes to an acceptance of reality. It is an illusion that youth is happy, an illusion of those who have lost it; but the young know they are wretched, for they are full of the truthless ideals which have been instilled into them, and each time they come in contact with the real they are bruised and wounded. It looks as if they were victims of a conspiracy; for the books they read, ideal by the necessity of selection, and the conversation of their elders, who look back upon the past through a rosy haze of forgetfulness, prepare them for an unreal life. They must discover for themselves that all they have read and all they have been told are lies, lies, lies; and each discovery is another nail driven into the body on the cross of life. The strange thing is that each one who has gone through that bitter disillusionment adds to it in his turn, unconsciously, by the power within him which is stronger than himself.

I knew that some victims of powerful self-loathing turn out to be dangerous, violent, reproducing the enemy who has humiliated them over and over. Others surrender their identity; melt into a structure that delivers the strong persona they lack. Most others, however, grow beyond it. But there are some who collapse, silently, anonymously, with no voice to express or acknowledge it. They are invisible. The death of self-esteem can occur quickly, easily in children, before their ego has “legs,” so to speak. Couple the vulnerability of youth with indifferent parents, dismissive adults, and a world, which, in its language, laws, and images, re-enforces despair, and the journey to destruction is sealed.

She described for me the powerful magnet that Hitler was to German youth. The youth had lost their sense of belonging. They did not count; there was no center of hope for their marginal egos. According to my friend, Hitler told them: “No one loves you—I love you; no one will give you work—I will give you work; no one wants you—I want you.” And when they saw the sunlight in his eyes, they dropped their tools and followed him. He stabilized the ego of the German youth, and put it within their power to overcome their sense of inferiority. It is true that in the hands of a man like Hitler, power is exploited and turned to ends which make for havoc and misery; but this should not cause us to ignore the basic soundness of the theory upon which he operated. A

The denial of age in America culminates in the prolongevity movement, which hopes to abolish old age altogether. But the dread of age originates not in the "cult of youth" but in a cult of the self. Not only in its narcissistic indifference to future generations but in its grandiose vision of a technological utopia without old age, the prolongevity movement exemplifies the fantasy of "absolute, sadistic power" which, according to Kohut, so deeply colors the narcissistic outlook. Pathological in its psychological origins and inspiration, superstitious in its faith in medical deliverance, the prolongevity movement expresses in characteristic form the anxieties of a culture that believes it has no future.

a noble and active mind blunts itself against nothing so quickly as the sharp and bitter irritant of knowledge. And certain it is that the youth's constancy of purpose, no matter how painfully conscientious, was shallow beside the mature resolution of the master of his craft, who made a right-about-face, turned his back on the realm of knowledge, and passed it by with averted face, lest it lame his will or power of action, paralyse his feelings or his passions, deprive any of these of their conviction or utility.

Live, and be prosperous: and farewell, good fellow. Juliet! ...O my love! my wife! Death, that hath sucked the honey of thy breath, Hath had no power yet upon thy beauty: Thou art not conquered; beauty's ensign yet Is crimson in thy lips and in thy cheeks, And death's pale flag is not advanced there. Tybalt, liest thou there in thy bloody sheet? O, what more favor can I do to thee, Than with that hand that cut thy youth in twain To sunder his that was thine enemy? Forgive me, cousin! Ah, dear Juliet, Why art thou yet so fair? shall I believe That unsubstantial death is amorous, And that the lean abhorred monster keeps Thee here in dark to be his paramour? For fear of that, I still will stay with thee; And never from this palace of dim night Depart again: here, here will I remain With worms that are thy chamber-maids...Eyes, look your last. Arms, take your last embrace. and, lips, O you The doors of breath, seal with a righteous kiss A dateless bargain to engrossing death... Here's to my love!...Thus with a kiss I die.

America for Me 'Tis fine to see the Old World and travel up and down Among the famous palaces and cities of renown, To admire the crumblyh castles and the statues and kings But now I think I've had enough of antiquated things. So it's home again, and home again, America for me! My heart is turning home again and there I long to be, In the land of youth and freedom, beyond the ocean bars, Where the air is full of sunlight and the flag is full of stars. Oh, London is a man's town, there's power in the air; And Paris is a woman's town, with flowers in her hair; And it's sweet to dream in Venice, and it's great to study Rome; But when it comes to living there is no place like home. I like the German fir-woods in green battalions drilled; I like the gardens of Versailles with flashing foutains filled; But, oh, to take your hand, my dear, and ramble for a day In the friendly western woodland where Nature has her sway! I know that Europe's wonderful, yet something seems to lack! The Past is too much with her, and the people looking back. But the glory of the Present is to make the Future free-- We love our land for what she is and what she is to be. Oh, it's home again, and home again, America for me! I want a ship that's westward bound to plough the rolling sea, To the blessed Land of Room Enough, beyond the ocean bars, Where the air is full of sunlight and the flag is full of stars.

What grief is not taken away by time? What passion will survive an unequal battle with it? I knew a man in the bloom of his still youthful powers, filled with true nobility and virtue, I knew him when he was in love, tenderly, passionately, furiously, boldly, modestly, and before me, almost before my eyes, the object of his passion - tender, beautiful as an angel - was struck down by insatiable death. I never saw such terrible fits of inner suffering, such furious scorching anguish, such devouring despair as shook the unfortunate lover. I never thought a man could create such a hell for himself, in which there would be no shadow, no image, nothing in the least resembling hope... They tried to keep an eye on him; they hid all instruments he might have used to take his own life. Two weeks later he suddenly mastered himself: he began to laugh, to joke; freedom was granted him, and the first thing he did was buy a pistol. One day his family was terribly frightened by the sudden sound of a shot. They ran into the room and saw him lying with his brains blown out. A doctor who happened to be there, whose skill was on everyone's lips, saw signs of life in him, found that the wound was not quite mortal, and the man, to everyone's amazement, was healed. The watch on him was increased still more. Even at the table they did not give him a knife to and tried to take away from him anything that he might strike himself with; but a short while later he found a new occasion and threw himself under the wheels of a passing carriage. His arms and legs were crushed; but again they saved him. A year later I saw him in a crowded room; he sat at the card table gaily saying 'Petite ouverte,' keeping one card turned down, and behind him, leaning on the back of his chair, stood his young wife, who was sorting through his chips.

This seemed to be happening more and more lately out in Greater Los Angeles, among gatherings of carefree youth and happy dopers, where Doc had begun to notice older men, there and not there, rigid, unsmiling, that he knew he'd seen before, not the faces necessarily but a defiant posture, an unwillingness to blur out, like everyone else at the psychedelic events of those days, beyond official envelopes of skin. Like the operatives who'd dragged away Coy Harlingen the other night at that rally at the Century Plaza. Doc Knew these people, he'd seen enough of them in the course of business. They went out to collect cash debts, they broke rib cages, they got people fired, they kept an unforgiving eye on anything that might become a threat. If everything in this dream of prerevolution was in fact doomed to end and the faithless money-driven world to reassert its control over all the lives it felt entitled to touch, fondle, and molest, it would be agents like these, dutiful and silent, out doing the shitwork, who'd make it happen. Was it possible, that at every gathering--concert, peace rally, love-in, be-in, and freak-in, here, up north, back east, wherever--those dark crews had been busy all along, reclaiming the music, the resistance to power, the sexual desire from epic to everyday, all they could sweep up, for the ancient forces of greed and fear? 'Gee,' he said to himself out loud, 'I dunno...

Some years ago I had a conversation with a man who thought that writing and editing fantasy books was a rather frivolous job for a grown woman like me. He wasn’t trying to be contentious, but he himself was a probation officer, working with troubled kids from the Indian reservation where he’d been raised. Day in, day out, he dealt in a concrete way with very concrete problems, well aware that his words and deeds could change young lives for good or ill. I argued that certain stories are also capable of changing lives, addressing some of the same problems and issues he confronted in his daily work: problems of poverty, violence, and alienation, issues of culture, race, gender, and class... “Stories aren’t real,” he told me shortly. “They don’t feed a kid left home in an empty house. Or keep an abusive relative at bay. Or prevent an unloved child from finding ‘family’ in the nearest gang.” Sometimes they do, I tried to argue. The right stories, read at the right time, can be as important as shelter or food. They can help us to escape calamity, and heal us in its aftermath. He frowned, dismissing this foolishness, but his wife was more conciliatory. “Write down the names of some books,” she said. “Maybe we’ll read them.” I wrote some titles on a scrap of paper, and the top three were by Charles de lint – for these are precisely the kind of tales that Charles tells better than anyone. The vital, necessary stories. The ones that can change and heal young lives. Stories that use the power of myth to speak truth to the human heart. Charles de Lint creates a magical world that’s not off in a distant Neverland but here and now and accessible, formed by the “magic” of friendship, art, community, and social activism. Although most of his books have not been published specifically for adolescents and young adults, nonetheless young readers find them and embrace them with particular passion. I’ve long lost count of the number of times I’ve heard people from troubled backgrounds say that books by Charles saved them in their youth, and kept them going. Recently I saw that parole officer again, and I asked after his work. “Gets harder every year,” he said. “Or maybe I’m just getting old.” He stopped me as I turned to go. “That writer? That Charles de Lint? My wife got me to read them books…. Sometimes I pass them to the kids.” “Do they like them?” I asked him curiously. “If I can get them to read, they do. I tell them: Stories are important.” And then he looked at me and smiled.

Rose sighed softly, in a way that seemed to signal a close to the conversation. "I love him, Mamma." Adeline closed her eyes. Youth! What chance had the most reasonable arguments against the arrogant power of those three words? That her daughter, her precious prize, should utter them so easily, and about such a one as he! "And he loves me, Mamma, he told me so." Adeline's heart tightened with fear. Darling girl, blinded by foolish thoughts of love. How to tell her that the hearts of men were not so easily won. If won, rarely kept. "You'll see," Rose said. "I shall live happily ever after.

Clent's expression had set up camp somewhere between amusement and pain. "Sometimes I forget that your small size is the result of youth, not pickling. You are... young, Mosca. "To be young is to be powerless, but to have delusions of power. To believe that one can really change things, make the world better and simpler in good and simple ways. To grow old is to realize that nobody is ever good, nothing is ever simple. That truth is cruel at first, but finally comforting." "But...," Mosca broke in, then halted. Clent was right- she knew that he was. And yet her bones screamed that he was also wrong, utterly wrong. "But sometimes things /are/ simple. Just now and then. Just like now and then people /are/ good." "Yes." Clent gave a deep sigh. "Yes, I know. Innocent people force one to remember that. For you see, there is a cruelty in all innocence." Mosca remained silent for a few moments, daunted by the colossal sadness in his voice. "I'll never understand you, Mr. Clent," she said at last. "Mosca," he replied simply, "I truly hope you never do.

All things carefully considered, I believe they come down to this: what scares me is the Church as a social thing. Not solely because of her stains, but by the very fact that it is, among other characteristics, a social thing. Not that I am by temperament very individualistic. I fear for the opposite reason. I have in myself a strongly gregarious spirit. I am by natural disposition extremely easily influenced in excess, and especially by collective things. I know that if in this moment I had before me twenty German youth singing Nazi songs in chorus, part of my soul would immediately become Nazi. It is a very great weakness of mine. . . . I am afraid of the patriotism of the Church that exists in the Catholic culture. I mean ‘patriotism’ in the sense of sentiment analogous to an earthly homeland. I am afraid because I fear contracting its contagion. Not that the Church appears unworthy of inspiring such sentiment, but because I don’t want any sentiment of this kind for myself. The word ‘want’ is not accurate. I know— I sense with certainty— that such sentiment of this type, whatever its object might be, would be disastrous in me. Some saints approved the Crusades and the Inquisition. I cannot help but think they were wrong. I cannot withdraw from the light of conscience. If I think I see more clearly than they do on this point— I who am so far below them— I must allow that on this point they must have been blinded by something very powerful. That something is the Church as a social thing. If this social thing did such evil to them, what evil might it not also do to me, one who is particularly vulnerable to social influences, and who is infinitely feebler than they?

Because we were duped I tell you, duped as even yet we hardly realize; because we were misused, hideously misused. They told us it was for the Fatherland, and meant the schemes of annexation of a greedy industry.--They told us it was for Honor, and meant the quarrels and the will to power of a handful of ambitious diplomats and princes.--They told us it was for the Nation, and meant the need for activity on the part of out-of-work generals!...Can't you see? They stuffed out the word Patriotism with all the twaddle of their fine phrases, with their desire for glory, their will to power, their false romanticism, their stupidity, their greed of business, and then paraded it before us as a shining ideal! And we thought they were sounding a bugle summoning us to a new, a more strenuous, a larger life. Can't you see, man? But we were making war against ourselves without even knowing it!... There is only one fight, the fight against the lie, the half-truth, compromise, against the old order. But we let ourselves be taken in by their phrases; and instead of fighting against them, we fought for them. We thought it was for the Future. It was against the Future. Our future is dead; for the youth is dead that carried it. We are merely the survivors, the ruins. But the other is alive still--the fat, the full, the well content, that lives on, fatter and fuller, more contented than ever! And why? Because the dissatisfied, the eager, the storm troops have died for it.

Some women I talk to are so frightened of growing old. I sense their desperation. They say things like I m not going to live to be old I m not going to live to be dependent. The message young women get from youth culture is that it s wonderful to be young and terrible to grow old. If you think about it it s an impossible dilemma how can you make a good start in life if you are being told at the same time how terrible the finish is Because of ageism many women don t fully commit themselves to living life until they can no longer pass as young. They live their lives with one foot in life and one foot outside it. With age you resolve that. I know the value of each day and I m living with both feet in life. I m living much more fully... The power of the old woman is that because she s outside the system she can attack. And I am determined to attack it. One of the ways in which I am particularly conscious of this stance is when I go down the street. People expect me to move over which means to step on the grass or off the curb. I just woke up one day to the fact that I was moving over. I have no idea how many years I ve been doing that. Now I never move over. I simply keep walking. And we hit full force because the other person is so sure that I am going to move over that he isn t even paying any attention and we simply ram each other. If it s a man with a woman he shows embarrassment because he s just knocked down a five foot seventy year old woman and so he quickly apologises. But he s startled he doesn t understand why I didn t move over he doesn t even know how I got there where I came from. I am invisible to him despite the fact that I am on my own side of the street simply refusing to give him that space he assumes is his

Anyone who manages to experience the history of humanity as a whole as his own history will feel in an enormously generalized way all the grief of an invalid who thinks of health, of an old man who thinks of the dream of his youth, of a lover deprived of his beloved, of the martyr whose ideal is perishing, of the hero on the evening after a battle that has decided nothing but brought him wounds and the loss of his friend. But if one endured, if one could endure this immense sum of grief of all kinds while yet being the hero who, as the second day of battle breaks, welcomes the dawn and his fortune, being a person whose horizon encompasses thousands of years, past and future, being the heir of all the nobility of all past spirit - an heir with a sense of obligation, the most aristocratic of old nobles and at the same time the first of a new nobility - the like of which no age has yet seen or dreamed of; if one could burden one’s soul with all of this - the oldest, the newest, losses, hopes, conquests, and the victories of humanity; if one could finally contain all this in one soul and crowd it into a single feeling - this would surely have to result in a happiness that humanity has not known so far: the happiness of a god full of power and love, full of tears and laughter, a happiness that, like the sun in the evening, continually bestows its inexhaustible riches, pouring them into the sea, feeling richest, as the sun does, only when even the poorest fishermen is still rowing with golden oars! This godlike feeling would then be called - humaneness.

When I was young, I wanted power. Now that I'm old, I want peace. When I was young, I wanted titles. Now that I'm old, I want contentment. When I was young, I wanted money. Now that I'm old, I want happiness. When I was young, I wanted excitement. Now that I'm old, I want calm. When I was young, I wanted praise. Now that I'm old, I want respect. When I was young, I wanted houses. Now that I'm old, I want fulfillment. When I was young, I wanted cars. Now that I'm old, I want satisfaction. When I was young, I wanted possessions. Now that I'm old, I want experiences. When I was young, I wanted medals. Now that I'm old, I want mastery. When I was young, I wanted lackeys. Now that I'm old, I want companions. When I was young, I wanted amusement. Now that I'm old, I want rest. When I was young, I wanted beauty. Now that I'm old, I want substance. When I was young, I wanted fame. Now that I'm old, I want legacy. When I was young, I wanted command. Now that I'm old, I want freedom. When I was young, I wanted authority. Now that I'm old, I want influence. When I was young, I wanted reputation. Now that I'm old, I want character. When I was young, I wanted treasure. Now that I'm old, I want truth. When I was young, I wanted confidence. Now that I'm old, I want conviction. When I was young, I wanted lovers. Now that I'm old, I want friends. When I was young, I wanted excess. Now that I'm old, I want joy. When I was young, I wanted degrees. Now that I'm old, I want wisdom. When I was young, I wanted university. Now that I'm old, I want nature. When I was young, I wanted prominence. Now that I'm old, I want humanity. When I was young, I wanted accomplishment. Now that I'm old, I want laughter. When I was young, I wanted greatness. Now that I'm old, I want health. When I was young, I wanted resources. Now that I'm old, I want strategies. When I was young, I wanted contacts. Now that I'm old, I want competence. When I was young, I wanted followers. Now that I'm old, I want students. When I was young, I wanted crowds. Now that I'm old, I want intimacy. When I was young, I wanted empires. Now that I'm old, I want dignity. When I was young, I wanted honor. Now that I'm old, I want integrity. When I was young, I wanted popularity. Now that I'm old, I want loyalty. When I was young, I wanted lovers. Now that I'm old, I want children. When I was young, I wanted strength. Now that I'm old, I want youth. When I was young, I wanted life. Now that I'm old, I want Heaven.

I was sent forth from the power, and I have come to those who reflect upon me, and I have been found among those who seek after me. Look upon me, you who reflect upon me, and you hearers, hear me. You who are waiting for me, take me to yourselves. And do not banish me from your sight. And do not make your voice hate me, nor your hearing. Do not be ignorant of me anywhere or any time. Be on your guard! Do not be ignorant of me. For I am the first and the last. I am the honored one and the scorned one. I am the whore and the holy one. I am the wife and the virgin. I am and the daughter. I am the members of my mother. I am the barren one and many are her sons. I am she whose wedding is great, and I have not taken a husband. I am the midwife and she who does not bear. I am the solace of my labor pains. I am the bride and the bridegroom, and it is my husband who begot me. I am the mother of my father and the sister of my husband and he is my offspring. I am the slave of him who prepared me. I am the ruler of my offspring. But he is the one who begot me before the time on a birthday. And he is my offspring in (due) time, and my power is from him. I am the staff of his power in his youth, and he is the rod of my old age. And whatever he wills happens to me. I am the silence that is incomprehensible and the idea whose remembrance is frequent. I am the voice whose sound is manifold and the word whose appearance is multiple. I am the utterance of my name. -The Thunder, Perfect Mind

For he had learned tonight that love was not enough. There had to be a higher devotion than all the devotions of this fond imprisonment. There had to be a larger world than this glittering fragment of a world with all its wealth and privilege. Throughout his whole youth and early manhood, this very world of beauty, ease, and luxury, of power, glory, and security, had seemed the ultimate end of human ambition, the furthermost limit to which the aspirations of any man could reach. But tonight, in a hundred separate moment of intense reality, it had revealed to him its very core. He had seen it naked, with its guards down. He had sensed how the hollow pyramid of a false social structure had been erected and sustained upon a base of common mankind's blood and sweat and agony...Privilege and truth could not lie down together. He thought of how a silver dollar, if held close enough to the eye, could blot out the sun itself. There were stronger, deeper tides and currents running in America than any which these glamorous lives tonight had ever plumbed or even dreamed of. Those were the depths he would like to sound.

In Shivaite tradition, the god's companions are described as a troupe of freakish, adventurous, delinquent and wild young people, who prowl in the night, shouting in the storm, singing, dancing and ceaselessly playing outrageous tricks on sages and gods. They are called Ganas, the "Vagabonds", corresponding to the Cretan Korybantes and the Celtic Korrigans (fairies' sons). Like the Sileni and Satyrs, some of them have goats' or birds' feet. The Ganas mock the rules of ethics and social order. They personify the joy of living, courage and imagination, which are all youthful values. They live in harmony with nature and oppose the destructive ambition of the city and the deceitful moralism which both hides and expresses it. These delinquents of heaven are always there to restore true values and to assist the "god-mad" who are persecuted and mocked by the powerful. They personify everything which is feared by and displeases bourgeois society, and which is contrary to the good morale of a well-policed city and its palliative concepts.

Concurrently, the growing class power and public voice of conservative and liberal well-to-do black folks easily obscures the class cruelty these individuals enact both in the way they talk about underprivileged blacks and the way they represent them. The existence of that class cruelty and its fascist dimensions have been somewhat highlighted by the efforts of privileged-class blacks to censor the voices of black youth, particularly gangsta rappers who are opposing bourgeois class values by extolling the values of street culture and street vernacular. Significantly, the attack on urban underclass black youth culture and its gangster dimensions (glamorization of crime, etc.) is usually presented via a critique of sexism. Since most privileged-class blacks have shown no interest in advancing feminist politics, the only organized effort to end sexism and sexist oppression, this attack on sexism seems merely gratuitous, a smoke screen that deflects away from the fact that what really disturbs bourgeois folks is the support of rebellion, unruly behavior, and disrespect for their class values. In reality, they and their white counterparts fear the power these young folks have to change the minds and life choices of youth from privileged classes. If only underclass black folks were listening to gangsta rap, there would be no public effort to silence and censor this music. The fear is that it will generate class rebellion.

For I have learned To look on nature, not as in the hour Of thoughtless youth; but hearing oftentimes The still, sad music of humanity, Nor harsh nor grating, though of ample power To chasten and subdue. And I have felt A presence that disturbs me with the joy Of elevated thoughts; a sense sublime Of something far more deeply interfused, Whose dwelling is the light of setting suns, And the round ocean and the living air, And the blue sky, and in the mind of man; A motion and a spirit, that impels All thinking things, all objects of all thought, And rolls through all things. Therefore am I still A lover of the meadows and the woods, And mountains; and of all that we behold From this green earth; of all the mighty world Of eye, and ear,—both what they half create, And what perceive; well pleased to recognise In nature and the language of the sense, The anchor of my purest thoughts, the nurse, The guide, the guardian of my heart, and soul Of all my moral being.

But what, then, is original sin? According to the Apostle it is not only the lack of a good quality in the will, nor merely the loss of man’s righteousness and ability. It is rather the loss of all his powers of body and soul, of his whole outward and inward perfections. In addition to this, it is his inclination to all that is evil, his aversion against that which is good, his antipathy against light and wisdom, his love for error and darkness, his flight from and his loathing of good works, and his seeking after that which is sinful. Thus we read in Psalm 14:3: “They are all gone aside, they are all together become filthy; there is none that doeth good, no, not one”; and in Genesis 8:21: “The imagination of man’s heart is evil from his youth.” Actual sins essentially consist in this that they come from out of us, as the Lord says in Matthew 15:19: “Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies.” But original enters into us; we do not commit it, but we suffer it. We are sinners because we are the sons of a sinner. A sinner can beget only a sinner, who is like him.

But there is an unbounded pleasure to be had in the possession of a young, newly blossoming soul! It is like a flower, from which the best aroma evaporates when meeting the first ray of the sun; you must pluck it at that minute, breathing it in until you’re satisfied, and then throw it onto the road: perhaps someone will pick it up! I feel this insatiable greed, which swallows everything it meets on its way. I look at the suffering and joy of others only in their relation to me, as though it is food that supports the strength of my soul. I myself am not capable of going mad under the influence of passion. My ambition is stifled by circumstances, but it has manifested itself in another way, for ambition is nothing other than a thirst for power, and my best pleasure is to subject everyone around me to my will, to arouse feelings of love, devotion and fear of me—is this not the first sign and the greatest triumph of power? Being someone’s reason for suffering while not being in any position to claim the right—isn’t this the sweetest nourishment for our pride? And what is happiness? Sated pride. If I considered myself to be better, more powerful than everyone in the world, I would be happy. If everyone loved me, I would find endless sources of love within myself. Evil spawns evil. The first experience of torture gives an understanding of the pleasure in tormenting others. An evil idea cannot enter a person’s head without his wanting to bring it into reality: ideas are organic creations, someone once said. Their birth gives them form immediately, and this form is an action. The person in whom most ideas are born is the person who acts most. Hence a genius, riveted to his office desk, must die or lose his mind, just as a man with a powerful build who has a sedentary life and modest behavior will die from an apoplectic fit. Passions are nothing other than the first developments of an idea: they are a characteristic of the heart’s youth, and whoever thinks to worry about them his whole life long is a fool: many calm rivers begin with a noisy waterfall, but not one of them jumps and froths until the very sea. And this calm is often the sign of great, though hidden, strength. The fullness and depth of both feeling and thought will not tolerate violent upsurges. The soul, suffering and taking pleasure, takes strict account of everything and is always convinced that this is how things should be. It knows that without storms, the constant sultriness of the sun would wither it. It is infused with its own life—it fosters and punishes itself, like a child. And it is only in this higher state of self-knowledge that a person can estimate the value of divine justice.

You can buy a clock, but you cannot buy time. You can buy a bed, but you cannot buy sleep. You can buy excitement, but you cannot buy bliss. You can buy luxuries, but you cannot buy satisfaction. You can buy pleasure, but you cannot buy peace. You can buy possessions, but you cannot buy contentment. You can buy entertainment, but you cannot buy fulfillment. You can buy amusement, but you cannot buy happiness. You can buy books, but you cannot buy intelligence. You can buy degrees, but you cannot buy wisdom. You can buy fame, but you cannot buy honor. You can buy a reputation, but you cannot buy character. You can buy a priest, but you cannot buy a miracle. You can buy a doctor, but you cannot buy health. You can buy a scientist, but you cannot buy discoveries. You can buy a leader, but you cannot buy power. You can buy acceptance, but you cannot buy friendship. You can buy companions, but you cannot buy loyalty. You can buy allies, but you cannot buy dependability. You can buy partners, but you cannot buy fidelity. You can buy clothes, but you cannot buy class. You can buy toys, but you cannot buy youth. You can buy women, but you cannot buy love. You can buy houses, but you cannot buy homes. You can buy a computer, but you cannot buy intellect. You can buy makeup, but you cannot buy beauty. You can buy a pen, but you cannot buy imagination. You can buy a paintbrush, but you cannot buy inspiration. You can buy opinions, but you cannot buy truth. You can buy assumptions, but you cannot buy facts. You can buy evidence, but you cannot buy faith. You can buy fantasies, but you cannot buy reality.

In 1908, in a wild and remote area of the North Caucasus, Leo Tolstoy, the greatest writer of the age, was the guest of a tribal chief “living far away from civilized life in the mountains.” Gathering his family and neighbors, the chief asked Tolstoy to tell stories about the famous men of history. Tolstoy told how he entertained the eager crowd for hours with tales of Alexander, Caesar, Frederick the Great, and Napoleon. When he was winding to a close, the chief stood and said, “But you have not told us a syllable about the greatest general and greatest ruler of the world. We want to know something about him. He was a hero. He spoke with a voice of thunder; he laughed like the sunrise and his deeds were strong as the rock….His name was Lincoln and the country in which he lived is called America, which is so far away that if a youth should journey to reach it he would be an old man when he arrived. Tell us of that man.” “I looked at them,” Tolstoy recalled, “and saw their faces all aglow, while their eyes were burning. I saw that those rude barbarians were really interested in a man whose name and deeds had already become a legend.” He told them everything he knew about Lincoln’s “home life and youth…his habits, his influence upon the people and his physical strength.” When he finished, they were so grateful for the story that they presented him with “a wonderful Arabian horse.” The next morning, as Tolstoy prepared to leave, they asked if he could possibly acquire for them a picture of Lincoln. Thinking that he might find one at a friend’s house in the neighboring town, Tolstoy asked one of the riders to accompany him. “I was successful in getting a large photograph from my friend,” recalled Tolstoy. As he handed it to the rider, he noted that the man’s hand trembled as he took it. “He gazed for several minutes silently, like one in a reverent prayer, his eyes filled with tears.” Tolstoy went on to observe, “This little incident proves how largely the name of Lincoln is worshipped throughout the world and how legendary his personality has become. Now, why was Lincoln so great that he overshadows all other national heroes? He really was not a great general like Napoleon or Washington; he was not such a skilful statesman as Gladstone or Frederick the Great; but his supremacy expresses itself altogether in his peculiar moral power and in the greatness of his character. “Washington was a typical American. Napoleon was a typical Frenchman, but Lincoln was a humanitarian as broad as the world. He was bigger than his country—bigger than all the Presidents together. “We are still too near to his greatness,” Tolstoy concluded, “but after a few centuries more our posterity will find him considerably bigger than we do. His genius is still too strong and too powerful for the common understanding, just as the sun is too hot when its light beams directly on us.

To him who in the love of Nature holds Communion with her visible forms, she speaks A various language; for his gayer hours She has a voice of gladness, and a smile And eloquence of beauty, and she glides Into his darker musings, with a mild And healing sympathy, that steals away Their sharpness, ere he is aware. When thoughts Of the last bitter hour come like a blight Over thy spirit, and sad images Of the stern agony, and shroud, and pall, And breathless darkness, and the narrow house, Make thee to shudder, and grow sick at heart;— Go forth, under the open sky, and list To Nature’s teachings, while from all around— Earth and her waters, and the depths of air— Comes a still voice— Yet a few days, and thee The all-beholding sun shall see no more In all his course; nor yet in the cold ground, Where thy pale form was laid, with many tears, Nor in the embrace of ocean, shall exist Thy image. Earth, that nourished thee, shall claim Thy growth, to be resolved to earth again, And, lost each human trace, surrendering up Thine individual being, shalt thou go To mix for ever with the elements, To be a brother to the insensible rock And to the sluggish clod, which the rude swain Turns with his share, and treads upon. The oak Shall send his roots abroad, and pierce thy mould. Yet not to thine eternal resting-place Shalt thou retire alone, nor couldst thou wish Couch more magnificent. Thou shalt lie down With patriarchs of the infant world—with kings, The powerful of the earth—the wise, the good, Fair forms, and hoary seers of ages past, All in one mighty sepulchre. The hills Rock-ribbed and ancient as the sun,—the vales Stretching in pensive quietness between; The venerable woods—rivers that move In majesty, and the complaining brooks That make the meadows green; and, poured round all, Old Ocean’s gray and melancholy waste,— Are but the solemn decorations all Of the great tomb of man. The golden sun, The planets, all the infinite host of heaven, Are shining on the sad abodes of death, Through the still lapse of ages. All that tread The globe are but a handful to the tribes That slumber in its bosom.—Take the wings Of morning, pierce the Barcan wilderness, Or lose thyself in the continuous woods Where rolls the Oregon, and hears no sound, Save his own dashings—yet the dead are there: And millions in those solitudes, since first The flight of years began, have laid them down In their last sleep—the dead reign there alone. So shalt thou rest, and what if thou withdraw In silence from the living, and no friend Take note of thy departure? All that breathe Will share thy destiny. The gay will laugh When thou art gone, the solemn brood of care Plod on, and each one as before will chase His favorite phantom; yet all these shall leave Their mirth and their employments, and shall come And make their bed with thee. As the long train Of ages glide away, the sons of men, The youth in life’s green spring, and he who goes In the full strength of years, matron and maid, The speechless babe, and the gray-headed man— Shall one by one be gathered to thy side, By those, who in their turn shall follow them. So live, that when thy summons comes to join The innumerable caravan, which moves To that mysterious realm, where each shall take His chamber in the silent halls of death, Thou go not, like the quarry-slave at night, Scourged to his dungeon, but, sustained and soothed By an unfaltering trust, approach thy grave, Like one who wraps the drapery of his couch About him, and lies down to pleasant dreams.

Having proven that solitary pleasures are as delicious as any others and much more likely to delight, it becomes perfectly clear that this enjoyment, taken in independence of the objectwe employ, is not merely of a nature very remote from what could be pleasurable to thatobject, but is even found to be inimical to that object’s pleasure: what is more, it may becomean imposed suffering, a vexation, or a torture, and the only thing that results from this abuse isa very certain increase of pleasure for the despot who does the tormenting or vexing; let usattempt to demonstrate this.”Voluptuous emotion is nothing but a kind of vibration produced in our soul by shockswhich the imagination, inflamed by the remembrance of a lubricious object, registers uponour senses, either through this object’s presence, or better still by this object’s being exposedto that particular kind of irritation which most profoundly stirs us; thus, our voluptuoustransport Ä this indescribable convulsive needling which drives us wild, which lifts us to thehighest pitch of happiness at which man is able to arrive Ä is never ignited save by twocauses: either by the perception in the object we use of a real or imaginary beauty, the beautyin which we delight the most, or by the sight of that object undergoing the strongest possiblesensation; now, there is no more lively sensation than that of pain; its impressions are certainand dependable, they never deceive as may those of the pleasure women perpetually feign andalmost never experience; and, furthermore, how much self-confidence, youth, vigor, healthare not needed in order to be sure of producing this dubious and hardly very satisfyingimpression of pleasure in a woman. To produce the painful impression, on the contrary,requires no virtues at all: the more defects a man may have, the older he is, the less lovable,the more resounding his success. With what regards the objective, it will be far more certainlyattained since we are establishing the fact that one never better touches, I wish to say, that onenever better irritates one’s senses than when the greatest possible impression has been produced in the employed object, by no matter what devices; therefore, he who will cause themost tumultuous impression to be born in a woman, he who will most thoroughly convulsethis woman’s entire frame, very decidedly will have managed to procure himself the heaviest possible dose of voluptuousness, because the shock resultant upon us by the impressionsothers experience, which shock in turn is necessitated by the impression we have of thoseothers, will necessarily be more vigorous if the impression these others receive be painful,than if the impression they receive be sweet and mild; and it follows that the voluptuousegoist, who is persuaded his pleasures will be keen only insofar as they are entire, willtherefore impose, when he has it in his power to do so, the strongest possible dose of painupon the employed object, fully certain that what by way of voluptuous pleasure he extractswill be his only by dint of the very lively impression he has produced.

In The Garret Four little chests all in a row, Dim with dust, and worn by time, All fashioned and filled, long ago, By children now in their prime. Four little keys hung side by side, With faded ribbons, brave and gay When fastened there, with childish pride, Long ago, on a rainy day. Four little names, one on each lid, Carved out by a boyish hand, And underneath there lieth hid Histories of the happy band Once playing here, and pausing oft To hear the sweet refrain, That came and went on the roof aloft, In the falling summer rain. 'Meg' on the first lid, smooth and fair. I look in with loving eyes, For folded here, with well-known care, A goodly gathering lies, The record of a peaceful life-- Gifts to gentle child and girl, A bridal gown, lines to a wife, A tiny shoe, a baby curl. No toys in this first chest remain, For all are carried away, In their old age, to join again In another small Meg's play. Ah, happy mother! Well I know You hear, like a sweet refrain, Lullabies ever soft and low In the falling summer rain. 'Jo' on the next lid, scratched and worn, And within a motley store Of headless dolls, of schoolbooks torn, Birds and beasts that speak no more, Spoils brought home from the fairy ground Only trod by youthful feet, Dreams of a future never found, Memories of a past still sweet, Half-writ poems, stories wild, April letters, warm and cold, Diaries of a wilful child, Hints of a woman early old, A woman in a lonely home, Hearing, like a sad refrain-- 'Be worthy, love, and love will come,' In the falling summer rain. My Beth! the dust is always swept From the lid that bears your name, As if by loving eyes that wept, By careful hands that often came. Death canonized for us one saint, Ever less human than divine, And still we lay, with tender plaint, Relics in this household shrine-- The silver bell, so seldom rung, The little cap which last she wore, The fair, dead Catherine that hung By angels borne above her door. The songs she sang, without lament, In her prison-house of pain, Forever are they sweetly blent With the falling summer rain. Upon the last lid's polished field-- Legend now both fair and true A gallant knight bears on his shield, 'Amy' in letters gold and blue. Within lie snoods that bound her hair, Slippers that have danced their last, Faded flowers laid by with care, Fans whose airy toils are past, Gay valentines, all ardent flames, Trifles that have borne their part In girlish hopes and fears and shames, The record of a maiden heart Now learning fairer, truer spells, Hearing, like a blithe refrain, The silver sound of bridal bells In the falling summer rain. Four little chests all in a row, Dim with dust, and worn by time, Four women, taught by weal and woe To love and labor in their prime. Four sisters, parted for an hour, None lost, one only gone before, Made by love's immortal power, Nearest and dearest evermore. Oh, when these hidden stores of ours Lie open to the Father's sight, May they be rich in golden hours, Deeds that show fairer for the light, Lives whose brave music long shall ring, Like a spirit-stirring strain, Souls that shall gladly soar and sing In the long sunshine after rain

FOR THE VOICELESS by El Niño Salvaje I speak for the ones who cannot speak, for the voiceless. I raise my voice and wave my arms and shout for the ones you do not see, perhaps cannot see, for the invisible. For the poor, the powerless, the disenfranchised; for the victims of this so-called “war on drugs,” for the eighty thousand murdered by the narcos, by the police, by the military, by the government, by the purchasers of drugs and the sellers of guns, by the investors in gleaming towers who have parlayed their “new money” into hotels, resorts, shopping malls, and suburban developments. I speak for the tortured, burned, and flayed by the narcos, beaten and raped by the soldiers, electrocuted and half-drowned by the police. I speak for the orphans, twenty thousand of them, for the children who have lost both or one parent, whose lives will never be the same. I speak for the dead children, shot in crossfires, murdered alongside their parents, ripped from their mothers’ wombs. I speak for the people enslaved, forced to labor on the narcos’ ranches, forced to fight. I speak for the mass of others ground down by an economic system that cares more for profit than for people. I speak for the people who tried to tell the truth, who tried to tell the story, who tried to show you what you have been doing and what you have done. But you silenced them and blinded them so that they could not tell you, could not show you. I speak for them, but I speak to you—the rich, the powerful, the politicians, the comandantes, the generals. I speak to Los Pinos and the Chamber of Deputies, I speak to the White House and Congress, I speak to AFI and the DEA, I speak to the bankers, and the ranchers and the oil barons and the capitalists and the narco drug lords and I say— You are the same. You are all the cartel. And you are guilty. You are guilty of murder, you are guilty of torture, you are guilty of rape, of kidnapping, of slavery, of oppression, but mostly I say that you are guilty of indifference. You do not see the people that you grind under your heel. You do not see their pain, you do not hear their cries, they are voiceless and invisible to you and they are the victims of this war that you perpetuate to keep yourselves above them. This is not a war on drugs. This is a war on the poor. This is a war on the poor and the powerless, the voiceless and the invisible, that you would just as soon be swept from your streets like the trash that blows around your ankles and soils your shoes. Congratulations. You’ve done it. You’ve performed a cleansing. A limpieza. The country is safe now for your shopping malls and suburban tracts, the invisible are safely out of sight, the voiceless silent as they should be. I speak these last words, and now you will kill me for it. I only ask that you bury me in the fosa común—the common grave—with the faceless and the nameless, without a headstone. I would rather be with them than you. And I am voiceless now, and invisible.

Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: “I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succour and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, 32the Lord Christ, that hath all fulness of grace in his heart, all fulness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror.33 ‘Why sayest thou, O my soul, My way is hid from the Lord, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the Lord, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,’ Isa. xl. 27–31. He can make the ‘dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;’ yea, he can make this ‘habitation of dragons,’ this heart, so full of abominable lusts and fiery temptations, to be a place for ‘grass’ and fruit to himself,” Isa. xxxv. 7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: “My grace is sufficient for thee,” 2 Cor. xii. 9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fulness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.

Dr. Chanter, in his brilliant History of Human Thought in the Twentieth Century, has made the suggestion that only a very small proportion of people are capable of acquiring new ideas of political or social behaviour after they are twenty-five years old. On the other hand, few people become directive in these matters until they are between forty and fifty. Then they prevail for twenty years or more. The conduct of public affairs therefore is necessarily twenty years or more behind the living thought of the times. This is what Dr. Chanter calls the "delayed realisation of ideas". In the less hurried past this had not been of any great importance, but in the violent crises of the Revolutionary Period it became a primary fact. It is evident now that whatever the emergency, however obvious the new problem before our species in the nineteen-twenties, it was necessary for the whole generation that had learned nothing and could learn nothing from the Great War and its sequelae, to die out before any rational handling of world affairs could even begin. The cream of the youth of the war years had been killed; a stratum of men already middle-aged remained in control, whose ideas had already set before the Great War. It was, says Chanter, an inescapable phase. The world of the Frightened Thirties and the Brigand Forties was under the dominion of a generation of unteachable, obstinately obstructive men, blinded men, miseducating, misleading the baffled younger people for completely superseded ends. If they could have had their way, they would have blinded the whole world for ever. But the blinding was inadequate, and by the Fifties all this generation and its teachings and traditions were passing away, like a smoke-screen blown aside. Before a few years had passed it was already incredible that in the twenties and thirties of the twentieth century the whole political life of the world was still running upon the idea of competitive sovereign empires and states. Men of quite outstanding intelligence were still planning and scheming for the "hegemony" of Britain or France or Germany or Japan; they were still moving their armies and navies and air forces and making their combinations and alliances upon the dissolving chess-board of terrestrial reality. Nothing happened as they had planned it; nothing worked out as they desired; but still with a stupefying inertia they persisted. They launched armies, they starved and massacred populations. They were like a veterinary surgeon who suddenly finds he is operating upon a human being, and with a sort of blind helplessness cuts and slashes more and more desperately, according to the best equestrian rules. The history of European diplomacy between 1914 and 1944 seems now so consistent a record of incredible insincerity that it stuns the modern mind. At the time it seemed rational behaviour. It did not seem insincere. The biographical material of the period -- and these governing-class people kept themselves in countenance very largely by writing and reading each other's biographies -- the collected letters, the collected speeches, the sapient observations of the leading figures make tedious reading, but they enable the intelligent student to realise the persistence of small-society values in that swiftly expanding scene. Those values had to die out. There was no other way of escaping from them, and so, slowly and horribly, that phase of the moribund sovereign states concluded.