Most people are genuinely good, sweetheart, and even the evil ones have some good in them. -Shannon Hale
And, er, these stories about you...""Oh, all true. Most of them. A bit of exaggeration, but mostly true.""The one about the Citadel in Muntab and the Pash and the fish bone?""Oh, yes.""But how did you get in where half a dozen armed and trained men couldn't even - ?""I am a little man and I carry a broom," said Lu-Tze simply. "Everyone has some mess that needs clearing up. What harm is a man with a broom?""What? And that was it?""Well, the rest was a matter of cookery, really. The Pash was not a good man, but he was a glutton for his fish pie.""No martial arts?" said Lobsang."Oh, always a last resort. History needs shepherds, not butchers.""Do you know okidoki?""Just a lot of bunny-hops.""Shittake?""If I wanted to thrust my hand into hot sand I would go to the seaside.""Upsidazi?""A waste of good bricks.""No kando?""You made that one up.
Humanity is its own worst enemy. What chance do any other species have?Survival is the parchment upon which the Law of Nature is inscribed.And what I'll find was always mine.And what I'll say, I've said before.Your kisses taste like blood and wineAnd leave me spent upon the floor.I have endured torments you cannot yet imagine. I have climbed mountains to attain greatness in body and spirit. I have dug to the depths of the Earth to learn the secrets of Creation. I have flourished on the Blood of my people and the blood of legends. I have slept in the arms of the infernal and walked a path of hopelessness. I dwell in Nothing and Nothing dwells within me. My god is castigation and I am the hand of God.For the more Blood one drinks, the more Blood one must have… Nightmares are the ineluctable lessons of the illuminated psyche.A Vampire's love is like quicksand: it surrounds you and engulfs you but ultimately, it kills you.There is no good, beloved. This is no evil. There is only instinct.Own your darkness. It is the only way to be truly free.Do you know what I find most gratifying about being able to see into the depths of the cosmos? The myriad colours. The multitudinous hues. Humanity can never behold what wonder surrounds them. And you previously human Vampires can only grasp hints of the incredulous kaleidescope that makes up Creation. My Elven eyes can see colours that are beyond your comprehension, so the symphony of the universe is laid bare before my sight. It stirs both elation. and humility. I see a priest of these dread arcana, the mark of Tuthalidon carved and secreted away deep within a heart that exists only to devour. I behold a moon drenched in the blood of martyrs…the Blood of monsters. Blood spilt upon the altars of the Wise. The devastation of oblivion shall encompass all lands and twist all language. In the night shall the lost ones wander, pulling into their fold the immortal and doomed. I see the depth of his endless eyes, searching searching forever searching, seeking out the damned, cleansing Eterah and dressing her in the raiment of abominations.
These were dangerous thoughts, he knew. They were the kind that crept up on a Watchman when the chase was over and it was just you and him, facing one another in that breathless little pinch between the crime and the punishment.And maybe a Watchman had seen civilization with the skin ripped off one time too many and stopped acting like a Watchman and started acting like a normal human being and realized that the click of the crossbow or the sweep of the sword would make all the world so clean.And you couldn’t think like that, even about vampires. Even though they’d take the lives of other people because little lives don’t matter and what the hell can we take away from them?And, too, you couldn’t think like that because they gave you a sword and a badge and that turned you into something else and that had to mean there were some thoughts you couldn’t think.Only crimes could take place in darkness. Punishment had to be done in the light. That was the job of a good Watchman, Carrot always said. To light a candle in the dark.
I have told this to few people, gentlemen, and I suspect I never will again, but one day when I was a young boy on holiday in Uberwald I was walking along the bank of a stream when I saw a mother otter with her cubs. A very endearing sight, I’m sure you will agree, and even as I watched, the mother otter dived into the water and came up with a plump salmon, which she subdued and dragged on to a half-submerged log. As she ate it, while of course it was still alive, the body split and I remember to this day the sweet pinkness of its roes as they spilled out, much to the delight of the baby otters, who scrambled over themselves to feed on the delicacy. One of nature’s wonders, gentlemen: mother and children dining on mother and children. And that’s when I first learned about evil. It is built into the nature of the universe. Every world spins in pain. If there is any kind of supreme being, I told myself, it is up to all of us to become his moral superior.
But that wasn't the chief thing that bothered me: I couldn't reconcile myself with that preoccupation with sin that, so far as I could tell, was never entirely absent from the monks' thoughts. I'd known a lot of fellows in the air corps. Of course they got drunk when they got a chance, and had a girl whenever they could and used foul language; we had one or two had hats: one fellow was arrested for passing rubber cheques and was sent to prison for six months; it wasn't altogether his fault; he'd never had any money before, and when he got more than he'd ever dreamt of having, it went to his head. I'd known had men in Paris and when I got back to Chicago I knew more, but for the most part their badness was due to heredity, which they couldn't help, or to their environment, which they didn't choose: I'm not sure that society wasn't more responsible for their crimes than they were. If I'd been God I couldn't have brought myself to condemn one of them, not even the worst, to eternal damnation. Father Esheim was broad-minded; he thought that hell was the deprivation of God's presence, but if that is such an intolerable punishment that it can justly be called hell, can one conceive that a good God can inflict it? After all, he created men, if he so created them that ti was possible for them to sin, it was because he willed it. If I trained a dog to fly at the throat of any stranger who came into by back yard, it wouldn't be fair to beat him when he did so.If an all-good and all-powerful God created the world, why did he create evil? The monks said, so that man by conquering the wickedness in him, by resisting temptation, by accepting pain and sorrow and misfortune as the trials sent by God to purify him, might at long last be made worthy to receive his grace. It seem to me like sending a fellow with a message to some place and just to make it harder for him you constructed a maze that he had to get through, then dug a moat that he had to swim and finally built a wall that he had to scale. I wasn't prepared to believe in an all-wise God who hadn't common sense. I didn't see why you shouldn't believe in a God who hadn't created the world, buyt had to make the best of the bad job he'd found, a being enormously better, wiser and greater than man, who strove with the evil he hadn't made and who might be hoped in the end to overcome it. But on the other hand I didn't see why you should.
Most of these stories are on the tragic side. But the reader must not suppose that the incidents I have narrated were of common occurrence. The vast majority of these people, government servants, planters, and traders, who spent their working lives in Malaya were ordinary people ordinarily satisfied with their station in life. They did the jobs they were paid to do more or less competently,. They were as happy with their wives as are most married couples. They led humdrum lives and did very much the same things every day. Sometimes by way of a change they got a little shooting; but at a rule, after they had done their day's work, they played tennis if there were people to play with, went to the club at sundown if there was a club in the vicinity, drank in moderation, and played bridge. They had their little tiffs, their little jealousies, their little flirtations, their little celebrations. They were good, decent, normal people.I respect, and even admire, such people, but they are not the sort of people I can write stories about. I write stories about people who have some singularity of character which suggests to me that they may be capable of behaving in such a way as to give me an idea that I can make use of, or about people who by some accident or another, accident of temperament, accident of environment, have been involved in unusual contingencies. But, I repeat, they are the exception.
what if you get most of what the eye sees?what if love came in seeds?what if we plant them and they grow trees? what if they form hearts instead of leafs?what if hate was to freeze?what if there was no honeybees?what if your heart stops when you sneeze?what if the evil uses the word please?what if we get down on our knees?what if we pray to the creator of the earth, heavens ,and seas?what if the heartless bleeds?what if the poor needs?what if the wealthy and greedy feeds?what if the illiterate reads what if hearts had keys?what if we aim for our dreams?what if we do all good deeds?what if the only brew was teas?what if we all wore white tees?what if we could accomplish some of these? WHAT IF ?
it has to be emphasized that if the pain were readily describable most of the countless sufferers from this ancient affliction would have been able to confidently depict for their friends and loved ones (even their physicians) some of the actual dimensions of their torment, and perhaps elicit a comprehension that has been generally lacking; such incomprehension has usually been due not to a failure of sympathy but to the basic inability of healthy people to imagine a form of torment so alien to everyday experience.
It is impossible to see how good work might be accomplished by people who think that our life in this world either signifies nothing or has only a negative significance.If, on the other hand, we believe that we are living souls, God's dust and God's breath, acting our parts among other creatures all made of the same dust and breath as ourselves; and if we understand that we are free, within the obvious limits of moral human life, to do evil or good to ourselves and to the other creatures - then all our acts have a supreme significance. If it is true that we are living souls and morally free, then all of us are artists. All of us are makers, within mortal terms and limits, of our lives, of one another's lives, of things we need and use...If we think of ourselves as living souls, immortal creatures, living in the midst of a Creation that is mostly mysterious, and if we see that everything we make or do cannot help but have an everlasting significance for ourselves, for others, and for the world, then we see why some religious teachers have understood work as a form of prayer...Work connects us both to Creation and to eternity. (pg. 316, Christianity and the Survival of Creation)
There are people who fantasize about suicide, and paradoxically, these fantasies can be soothing because they usually involve either fantasizing about others' reactions to one's suicide or imagining how death would be a relief from life's travails. In both cases, an aspect of the fantasy is to exert control, either over others' views or toward life's difficulties. The writer A. Alvarez stated, " There people ... for whom the mere idea of suicide is enough; they can continue to function efficiently and even happily provided they know they have their own, specially chosen means of escape always ready..." In her riveting 2008 memoir of bipolar disorder, Manic, Terri Cheney opened the book by stating, "People... don't understand that when you're seriously depressed, suicidal ideation can be the only thing that keeps you alive. Just knowing there's an out--even if it's bloody, even if it's permanent--makes the pain bearable for one more day."This strategy appears to be effective for some people, but only for a while. Over longer periods, fantasizing about death leaves people more depressed and thus at higher risk for suicide, as Eddie Selby, Mike Amestis, and I recently showed in a study on violent daydreaming. A strategy geared toward increased feelings of self-control (fantasizing about the effects of one's suicide) "works" momentarily, but ultimately backfires by undermining feelings of genuine self-control in the long run.
This kindness, this stupid kindness, is what is most truly human in a human being. It is what sets man apart, the highest achievement of his soul. No, it says, life is not evil!This kindness is both senseless and wordless. It is instinctive, blind. When Christianity clothed it in the teachings of the Church Fathers, it began to fade; its kernel became a husk. It remains potent only while it is dumb and senseless, hidden in the living darkness of the human heart – before it becomes a tool or commodity in the hands of preachers, before its crude ore is forged into the gilt coins of holiness. It is as simple as life itself. Even the teachings of Jesus deprived it of its strength.But, as I lost faith in good, I began to lose faith even in kindness. It seemed as beautiful and powerless as dew. What use was it if it was not contagious?How can one make a power of it without losing it, without turning it into a husk as the Church did? Kindness is powerful only while it is powerless. If Man tries to give it power, it dims, fades away, loses itself, vanishes.
Good is to be found neither in the sermons of religious teachers and prophets, nor in the teachings of sociologists and popular leaders, nor in the ethical systems of philosophers... And yet ordinary people bear love in their hearts, are naturally full of love and pity for any living thing. At the end of the day's work they prefer the warmth of the hearth to a bonfire in the public square.Yes, as well as this terrible Good with a capital 'G', there is everyday human kindness. The kindness of an old woman carrying a piece of bread to a prisoner, the kindness of a soldier allowing a wounded enemy to drink from his water-flask, the kindness of youth towards age, the kindness of a peasant hiding an old Jew in his loft. The kindness of a prison guard who risks his own liberty to pass on letters written by a prisoner not to his ideological comrades, but to his wife and mother.The private kindness of one individual towards another; a petty, thoughtless kindness; an unwitnessed kindness. Something we could call senseless kindness. A kindness outside any system of social or religious good.But if we think about it, we realize that this private, senseless, incidental kindness is in fact eternal. It is extended to everything living, even to a mouse, even to a bent branch that a man straightens as he walks by.Even at the most terrible times, through all the mad acts carried out in the name of Universal Good and the glory of States, times when people were tossed about like branches in the wind, filling ditches and gullies like stones in an avalanche – even then this senseless, pathetic kindness remained scattered throughout life like atoms of radium.
The most effective attitude to adopt is one of supreme acceptance. The world is full of people with different characters and temperaments. We all have a dark side, a tendency to manipulate, and aggressive desires. The most dangerous types are those who repress their desires or deny the existence of them, often acting them out in the most underhanded ways. Some people have dark qualities that are especially pronounced. You cannot change such people at their core, but must merely avoid becoming their victim. You are an observer of the human comedy, and by being as tolerant as possible, you gain a much greater ability to understand people and to influence their behavior when necessary
Sensitive people are the most genuine and honest people you will ever meet. There is nothing they won’t tell you about themselves if they trust your kindness. However, the moment you betray them, reject them or devalue them, they become the worse type of person. Unfortunately, they end up hurting themselves in the long run. They don’t want to hurt other people. It is against their very nature. They want to make amends and undo the wrong they did. Their life is a wave of highs and lows. They live with guilt and constant pain over unresolved situations and misunderstandings. They are tortured souls that are not able to live with hatred or being hated. This type of person needs the most love anyone can give them because their soul has been constantly bruised by others. However, despite the tragedy of what they have to go through in life, they remain the most compassionate people worth knowing, and the ones that often become activists for the broken hearted, forgotten and the misunderstood. They are angels with broken wings that only fly when loved.
I hold the hands of people I never touch.I provide comfort to people I never embrace.I watch people walk into brick walls, the same ones over and over again, and I coax them to turn around and try to walk in a different direction.People rarely see me gladly. As a rule, I catch the residue of their despair. I see people who are broken, and people who only think they are broken. I see people who have had their faces rubbed in their failures. I see weak people wanting anesthesia and strong people who wonder what they have done to make such an enemy of fate. I am often the final pit stop people take before they crawl across the finish line that is marked: I give up.Some people beg me to help.Some people dare me to help.Sometimes the beggars and the dare-ers look the same. Absolutely the same. I'm supposed to know how to tell them apart.Some people who visit me need scar tissue to cover their wounds.Some people who visit me need their wounds opened further, explored for signs of infection and contamination. I make those calls, too.Some days I'm invigorated by it all. Some days I'm numbed.Always, I'm humbled by the role of helper.And, occasionally, I'm ambushed.~ Stephen White "Critical Conditions
Dear lady, ... dear gentleman, reader, [it's] not right ... to put down this writer on his writing ... And I'll tell you why, too: it hurts, that's why.... People try to understand why writers commit suicide by jumping off boats or by alcoholism or by being heroic continuously or by rope or gun or drug or knife or water, and ... I can tell you straight out, ... it is reading slurring remarks about their writing that drives writers to the grave. Dirty remarks passed by ... dirty but damned nicely educated and very highly-paid ladies and gentlemen have the effect of killing writers. Yes, that's right. Dirty words ... in slick paper magazines read by smart people do assassinate writers. ... And boy let me tell you I am all for it, even when by some ... misunderstanding the dirty words are directed to me rather than to the party really deserving them. Accidents happen, dear clever reviewer or critic, and let it not be said that William Saroyan is one not to see a situation from the point of view of the other party, ... and I shall be the first to defend your right to be critical and even sarcastic, knowing full well that it is not about me and my writing, although my name is by mistake taken in vain by you. ... But go on, go on, do your good clever writing, every one of you, I am home, your are home, and we are each of us not yet on Variety's Necrology list, so if we can't take it, who can?
Christians must show that misery fits the good for heaven, while happiness prepares the bad for hell; that the wicked get all their good things in this life, and the good all their evil; that in this world God punishes the people he loves, and in the next, the ones he hates; that happiness makes us bad here, but not in heaven; that pain makes us good here, but not in hell. No matter how absurd these things may appear to the carnal mind, they must be preached and they must be believed. If they were reasonable, there would be no virtue in believing. Even the publicans and sinners believe reasonable things. To believe without evidence, or in spite of it, is accounted as righteousness to the sincere and humble christian.In short, Christians are expected to denounce all pleasant paths and rustling trees, to curse the grass and flowers, and glorify the dust and weeds. They are expected to malign the wicked people in the green and happy fields, who sit and laugh beside the gurgling springs or climb the hills and wander as they will. They are expected to point out the dangers of freedom, the safety of implicit obedience, and to show the wickedness of philosophy, the goodness of faith, the immorality of science and the purity of ignorance.
Like the most of you, I was raised among people who knew - who were certain. They did not reason or investigate. They had no doubts. They knew that they had the truth. In their creed there was no guess — no perhaps. They had a revelation from God. They knew the beginning of things. They knew that God commenced to create one Monday morning, four thousand and four years before Christ. They knew that in the eternity — back of that morning, he had done nothing. They knew that it took him six days to make the earth — all plants, all animals, all life, and all the globes that wheel in space. They knew exactly what he did each day and when he rested. They knew the origin, the cause of evil, of all crime, of all disease and death.At the same time they knew that God created man in his own image and was perfectly satisfied with his work... They knew all about the Flood -- knew that God, with the exception of eight, drowned all his children -- the old and young -- the bowed patriarch and the dimpled babe -- the young man and the merry maiden -- the loving mother and the laughing child -- because his mercy endureth forever. They knew too, that he drowned the beasts and birds -- everything that walked or crawled or flew -- because his loving kindness is over all his works. They knew that God, for the purpose of civilizing his children, had devoured some with earthquakes, destroyed some with storms of fire, killed some with his lightnings, millions with famine, with pestilence, and sacrificed countless thousands upon the fields of war. They knew that it was necessary to believe these things and to love God. They knew that there could be no salvation except by faith, and through the atoning blood of Jesus Christ.Then I asked myself the question: Is there a supernatural power -- an arbitrary mind -- an enthroned God -- a supreme will that sways the tides and currents of the world -- to which all causes bow?I do not deny. I do not know - but I do not believe. I believe that the natural is supreme - that from the infinite chain no link can be lost or broken — that there is no supernatural power that can answer prayer - no power that worship can persuade or change — no power that cares for man.Is there a God?I do not know.Is man immortal?I do not know.One thing I do know, and that is, that neither hope, nor fear, belief, nor denial, can change the fact. It is as it is, and it will be as it must be.We can be as honest as we are ignorant. If we are, when asked what is beyond the horizon of the known, we must say that we do not know. We can tell the truth, and we can enjoy the blessed freedom that the brave have won. We can destroy the monsters of superstition, the hissing snakes of ignorance and fear. We can drive from our minds the frightful things that tear and wound with beak and fang. We can civilize our fellow-men. We can fill our lives with generous deeds, with loving words, with art and song, and all the ecstasies of love. We can flood our years with sunshine — with the divine climate of kindness, and we can drain to the last drop the golden cup of joy.
Long before there were effective treatments, physicians dispensed prognoses, hope, and, above all, meaning. When something terrible happens-and serious disease is always terrible-people want to know why. In a pantheistic world, the explanation was simple-one god had caused the problem, another could cure it. In the time since people have been trying to get along with only one God, explaining disease and evil has become more difficult. Generations of theologians have wrestled with the problem of theodicy-how can a good God allow such bad things to happen to good people? Darwinian medicine can't offer a substitute for such explanations. It can't provide a universe in which events are part of a divine plan, much less one in which individual illness reflects individual sins. It can only show us why we are the way we are, why we are vulnerable to certain diseases. A Darwinian view of medicine simultaneously makes disease less and more meaningful. Diseases do not result from random or malevolent forces, they arise ultimately from past natural selection. Paradoxically, the same capacities that make us vulnerable to disease often confer benefits. The capacity for suffering is a useful defense. Autoimmune disease is a price of our remarkable ability to attack invaders. Cancer is the price of tissues that can repair themselves. Menopause may protect the interests of our genes in existing children. Even senescence and death are not random, but compromises struck by natural selection as it inexorably shaped out bodies to maximize the transmission of our genes. In such paradoxical benefits, some may find a gentle satisfaction, even a bit of meaning-at least the sort of meaning Dobzhansky recognized. After all, nothing in medicine makes sense except in the light of evolution.
Try to remember some details. For the worldis filled with people who were torn from their sleepwith no one to mend the tear,and unlike wild beasts they liveeach in his lonely hiding place and they dietogether on battlefieldsand in hospitals.And the earth will swallow all of them,good and evil together, like the followers of Korah,all of them in their rebellion against death,their mouths open till the last moment,praising and cursing in a singlehowl. Try, tryto remember some details.
Nobody should have to die like these people had. I didn't know each of their circumstances, but I had a good guess. These people had died in terror, horror, and pain. More than likely, they had to watch their friends or loved ones die at the same time. Their last moments would have been spent knowing that they would come back and do the same to anyone they could get their hands on, even people they'd spent their life loving.It was not the way any human being should have to go.
The most buzz or conversations about TV shows are about the actors associated with these projects. NBC shows have the lion's share of the conversation. This is a good time for them. They've created shows and stars that people are interested in, which is a good sign that they will get some sampling when they premiere these shows.
To most people today, the name Snow White evokes visions of dwarfs whistling as they work, and a wide–eyed, fluttery princess singing, "Some day my prince will come." (A friend of mine claims this song is responsible for the problems of a whole generation of American women.) Yet the Snow White theme is one of the darkest and strangest to be found in the fairy tale canon — a chilling tale of murderous rivalry, adolescent sexual ripening, poisoned gifts, blood on snow, witchcraft, and ritual cannibalism. . .in short, not a tale originally intended for children's tender ears. Disney's well–known film version of the story, released in 1937, was ostensibly based on the German tale popularized by the Brothers Grimm. Originally titled "Snow–drop" and published in Kinder–und Hausmarchen in 1812, the Grimms' "Snow White" is a darker, chillier story than the musical Disney cartoon, yet it too had been cleaned up for publication, edited to emphasize the good Protestant values held by Jacob and Wilhelm Grimm. (...) Variants of Snow White were popular around the world long before the Grimms claimed it for Germany, but their version of the story (along with Walt Disney's) is the one that most people know today. Elements from the story can be traced back to the oldest oral tales of antiquity, but the earliest known written version was published in Italy in 1634.