in accidents blindness chance conviction cosmology day death despair doubt feeling force harmony heart intelligence listening music Peace purpose reason Silence universe
I have been in Congress for more than a half century. I have lived through times of fear and times of hope. Of despair and of achievement. I have seen our government at its best, but today I fear that we see our government at its worst.
I have lived through times of fear and times of hope. Of despair and of achievement.
It is only when you despair of all ordinary means, it is only when you convince it that it must help you or you perish, that the seed of life in you bestirs itself to provide a new resource.
Literary - Ae fond kiss, and then we sever!
A farewell, and then forever!
Deep in heart-wrung tears I'll pledge thee,
Warring sighs and groans I'll wage thee.
Who shall say that Fortune grieves him,
While the star of hope she leaves him?
Me, nae cheerful twinkle lights me,
Dark despair around benights me.
Friends are needed both for joy and for sorrow.
often turning her thoughts here
you like a goddess
and in your song most of all she rejoiced.
But now she is conspicuous among Lydian women
as sometimes at sunset
the rosyfingered moon
surpasses all the stars. And her light
stretches over salt sea
equally and flowerdeep fields.
And the beautiful dew is poured out
and roses bloom and frail
chervil and flowering sweetclover.
But she goes back and forth remembering
gentle Atthis and in longing
she bites her tender mind.
“According to one’s abilities” is the essential rule in the service of Hashem.
And our abilities are limited. Each pathway into self-growth which we
endeavor to present throughout this work is built upon this important
foundation: We must always move slowly with our work, never overburdening
ourselves or being extreme with what we try to do. “One who grabs much, will
not attain, and one who grabs little will attain.” (Tractate Kiddushin 17a) And
even regarding the little we can do, we will fail not once or twice, nevertheless
we can never despair. Rather, we must persevere and stubbornly begin anew
until, with Hashem’s help, we succeed.
On Twelfth-Day . . . at Night we had the Queen's Maske [of Blackness] in the Banquetting-House, or rather her Pagent. There was a great Engine at the lower end of the Room, which had Motion, and in it were the Images of Sea-Horses with other terrible Fishes, which were ridden by Moors: The Indecorum was, there there was all Fish and no Water. At the further end was a great Shell in form of a Skallop, wherein were four Seats; on the lowest sat the Queen with my Lady Bedford; on the rest were placed the Ladies Suffolk, Darby, Rich, Effingham, Ann Herbert, Susan Herbert, Elizabeth Howard, Walsingham and Bevil. The Apparell was rich, but too light and Curtizan-like for such great ones. Instead of Vizzards, their Faces, and Arms up to the Elbows, were painted black, which was Disguise sufficient, for they were hard to be known; but it became them nothing so well as their red and white, and you cannot imagine a more ugly Sight, then a Troop of lean-cheek'd Moors. The Spanish and Venetian Ambassadors were both present, and sate by the king in State; at which Monsieur Beaumont quarrells so extremely, that he saith the whole Court is Spanish. But by his Favour, he should fall out with none but himself, for they were all indifferently invited to come as private Men, to private Sport; which he refusing, the Spanish Ambassador willingly accepted, and being there, seeing no Cause to the contrary, he put off Don Taxis, and took upon him El Señor Embaxadour, wherein he outstript our little Monsieur
Words, those precious gems of queer shape and gay colours, sharp angles and soft contours, shades of meaning laid one over the other down history, so that for those far back one must delve among the lost and lovely litter that strews the centuries. They arrange themselves in the most elegant odd patterns; the sound the strangest sweet euphonious notes; they flute and sing and taber, and disappear, like apparitions, with a curious perfume and a most melodious twang.
Love has cast me into a furnace, love has cast me into a furnace, I am cast into a furnace of love. My new Bridegroom, the loving Lamb, gave me the nuptial ring; then having cast me into prison, He cleft my heart, and my body fell to the ground. Those arrows, propelled by love, struck me and set me on fire. From peace He made war, and I am dying of sweetness. The darts rained so thick and fast, that I was all in agony. Then I took a buckler, but the shafts were so swift that it shielded me no more; they mangled my whole body, so strong was the arm that shot them. He shot them so powerfully, that I despaired of parrying them; and to escape death, I cried with all my might: 'Thou transgressest the laws of the camp.' But he only set up a new instrument of war, which overwhelmed me with fresh blows. So true was His aim, that He never missed. I was lying on the ground, unable to move my limbs. My whole body was broken, and I had no more sense than a man deceased; Deceased, not by a true death, but through excess of joy. Then regaining possession of my body, I felt so strong, that I could follow the guides who led me to the court of heaven.
Since we believe that God is truth,2 and since we say that truth is in many other things, I would like to know whether in whatever things it is said to be we ought to affirm that truth is God. For in your Monologion, by appealing to the truth of a statement, you too demonstrate that the Supreme Truth has no beginning and no end.
In the case of a ruler or leader it is a fault not to attain to the highest possible excellence, and always make progress in goodness, if indeed he is, by his high degree of virtue, to draw his people to an ordinary degree, not by the force of authority, but by the influence of persuasion. For what is involuntary apart from its being the result of oppression, is neither meritorious nor durable. For what is forced, like a plant violently drawn aside by our hands, when set free, returns to what it was before, but that which is the result of choice is both most legitimate and enduring.
Pray in all simplicity. The publican and the prodigal son were reconciled to God with a single utterance … In your prayers there is no need for high-flown words, for it is the simple and unsophisticated babblings of children that have more often won the heart of the Father in heaven. Try not to talk excessively in your prayers… One word from the publican suffered to placate God, and a single utterance saved the thief.
I did speak extensively — often quite critically — about the reviled work of Richard Goldschmidt, particularly about aspects of his thought that might merit a rehearing. This material has often been confused with punctuated equlibrium by people who miss the crucial issue of scaling, and therefore regard all statements about rapidity at any level as necessarily unitary, and necessarily flowing from punctuated equilibrium. In fact, as the long treatment in Chapter 5 of this book should make clear, my interest in Goldschmidt resides in issues bearing little relationship with punctuated equilibrium, but invested instead in developmental questions that prompted my first book, Ontogeny and Phylogeny. The two subjects, after all, are quite separate, and rooted in different scales of rapidity — hopeful monsters in genuine saltation, and punctuated equilibrium in macroevolutionary puntuation (produced by ordinary allopatric speciation).
Culture is only true when implicitly critical, and the mind which forgets this revenges itself in the critics it breeds. Criticism is an indispensable element of culture.
The organic composition of man refers by no means only to his specialized technical faculties, but - and this the usual cultural criticism will not at any price admit - equally to their opposite, the moments of naturalness which once themselves sprung from the social dialectic and are now succumbing to it. Even what differs from technology in man is now being incorporated into it as a kind of lubrication. -
None but a theology that came out of eternity can carry you and me safely to and through eternity.
The devil has his elect.
I have my own way to walk and for some reason or other Zen is right in the middle of it wherever I go. So there it is, with all its beautiful purposelessness, and it has become very familiar to me though I do not know what it is. Or even if it is an it. Not to be foolish and multiply words, I'll say simply that it seems to me that Zen is the very atmosphere of the Gospels, and the Gospels are bursting with it. It is the proper climate for any monk, no matter what kind of monk he may be. If I could not breathe Zen I would probably die of spiritual asphyxiation.