So that, upon the whole, we may conclude, that the Christian Religion not only was at first attended with miracles, but even at this day cannot be believed by any reasonable person without one. Mere reason is insufficient to convince us of its veracity: and whoever is moved by Faith to assent to it, is conscious of a continued miracle in his own person, which subverts all the principles of his understanding, and gives him a determination to believe what is most contrary to custom and experience.

As a doc, though, I've seen what happens when people are under a lot of stress. Doesn't always bring out their best. When people are scared, they get angry. They'll do things they never thought they would. They'll bargain and compromise in order to survive; they'll chase after miracle cures and believe just about anything so long as it gives them hope. When hope fails, then watch out. Some people get brutal. They'll turn on each other; they'll become their own worst enemies.

We are accustomed to repeating the cliché, and to believing, that 'our most precious resource is our children.' But we have plenty of children to go around, God knows, and as with Doritos, we can always make more. The true scarcity we face is practicing adults, of people who know how marginal, how fragile, how finite their lives and their stories and their ambitions really are but who find value in this knowledge, even a sense of strange comfort, because they know their condition is universal, is shared.

To je zabluda. Knjiga ne može da zameni svet. To je nemogućno. U životu sve ima svoj smisao i svoj zadatak koji ne mogu bez ostatka biti ispunjeni nečim drugim. Nije mogućno, na primer, proživeti nešto posredstvom nekog zamenika. Tako je i sa svetom i knjigom. Pokušavamo da život zatvorimo u knjige kao pticu pevačicu u kavez. Ali, u tome ne uspevamo. Naprotiv! Čovek od knjiških apstrakcija ne izgrađuje ništa drugo nego sistem u vidu kaveza za sebe.

We die containing a richness of lovers and tribes, tastes we have swallowed, bodies we have plunged into and swum up as if rivers of wisdom, characters we have climbed into as if trees, fears we have hidden in as if caves. I wish for all this to be marked on by body when I am dead. I believe in such cartography - to be marked by nature, not just to label ourselves on a map like the names of rich men and women on buildings. We are communal histories, communal books. We are not owned or monogamous in our taste or experience.

When we begin to reflect Christ, the Bible, when more understood as being centered around Christ, seems to be potentially every man's biography regarding God's promised experiences and truth for him - his individual, unique path of humbling oneself before the Lord and then being exalted by the Lord back into his true and righteous personhood. Many followers may speak of it merely to try to change other people (before changing themselves), but the prophets speak of it as a living word which miraculously tells their very own experiences.

The Complete Work is essentially dramatic, thought it takes different forms - prose passages in this first volume, poems and philosophies in other volumes. It's the product of the temperament I've been blessed or cursed with - I'm not sure which. All I know is that the author of these lines (I'm not sure if also of these books) has never had just one personality, and has never thought or felt except dramatically - that is, through invented persons, or personalities, who are more capable than he of feeling what's to be felt.

Those who have not lived in New Orleans have missed an incredible, glorious, vital city--a place with an energy unlike anywhere else in the world, a majority-African American city where resistance to white supremacy has cultivated and supported a generous, subversive, and unique culture of vivid beauty. From jazz, blues, and and hip-hop to secondlines, Mardi Gras Indians, jazz funerals, and the citywide tradition of red beans and rice on Monday nights, New Orleans is a place of art and music and food and traditions and sexuality and liberation.

The intense thereness of it-haecceity Sax had called it once, when John had asked him something about his religious beliefs-I believe in haecceity, Sax had said, in thisness, in here-and-nowness, in the particular individuality of every moment. That's why I want to know what is this? what is this? what is this? Now, remembering Sax's odd word and his odd religion, John finally understood him; because he was feeling the thisness of the moment like a rock in his hand, and it felt as if his entire life had been lived only to get him to this moment.

I neither oblige the belief of other person, nor overhastily subscribe mine own. Nor have I stood with others computing or collating years and chronologies, lest I should be vainly curious about the time and circumstance of things, whereof the substance is so much in doubt. By this time, like one who had set out on his way by night, and travelled through a region of smooth or idle dreams, our history now arrives on the confines, where daylight and truth meet us with a clear dawn, representing to our view, though at a far distance, true colours and shapes.

I believe that we learn by practice. Whether it means to learn to dance by practicing dancing or to learn to live by practicing living, the principles are the same. In each, it is the performance of a dedicated precise set of acts, physical or intellectual, from which comes shape of achievement, a sense of one's being, a satisfaction of spirit. One becomes, in some area, an athlete of God. Practice means to perform, over and over again in the face of all obstacles, some act of vision, of faith, of desire. Practice is a means of inviting the perfection desired.

It would not be too strong to say that I felt sane for the first time in my life. And yet the change in my consciousness seemed entirely straightforward. I was simply talking to my friend—about what, I don’t recall—and realized that I had ceased to be concerned about myself. I was no longer anxious, self-critical, guarded by irony, in competition, avoiding embarrassment, ruminating about the past and future, or making any other gesture of thought or attention that separated me from him. I was no longer watching myself through another person’s eyes.

This is the essence of Rembrandt's advice to Van Hoogstraten: the authentic craft develops naturally from one's own experience.So, it seems reasonable to suggest that the search should not be for the lost secrets, but for one's own practice. This is in fact easy, you start making things. At first they might not be perfect, but the information here should provide you with a running start. And, if you are cut out for this the learning curve will not be daunting, because you will realize that you are finally headed in the right direction: towards the living craft.

Who are we really? Combinations of common chemicals that perform mechanical actions for a few years before crumbling back into the original components? Fresh new souls, drawn at random for some celestial cupboard where God keeps an unending supply?Or the same soul, immortal and eternal, refurbished and reused through endless lives, by that thrifty Housekeeper? In Her wisdom and benevolence She wipes off the memory slates, as part of the cleaning process, because if we could remember all the things we have experienced in earlier lives, we might object to risking it again.

Henry's universe was modeled on the highball. It was a mixture in which half a pint of the fizziest philosophical and scientific ideas all but drowned a small jigger of immediate experience, most of it strictly sexual. Broken reeds are seldom good mixers. They're far too busy with their ideas, their sensuality and their psychosomatic complaints to be able to take an interest in other people - even their own wives and children. They live in a state of the most profound voluntary ignorance, not knowing anything about anybody, but abounding in preconceived opinions about everything.