3
" You're Nash's brother. And a grim reaper?" She blinked again, and I readied myself for hysterics, or fear, or laughter. But knowing emma, I should have known better. " So you, what? Kill people? Did you kill me that day in the gym?" She clenched the headrest, her expression an odd mix of anger, awe, and confusion. But there was no disbelief. She'd seen and heard enough of the bizarre following her own temporary death that Tod's admission obviously didn't come as that much of a surprise.Or maybe Nash's Influence was still affecting her a little." No," Tod shook his head firmly, but the corners of his mouth turned up in amusement. " I had nothing to do with that. I do kill people, then I reap their souls and take them to be recycled. But only people who are on my list." " So, you're not...dangerous?" His pouty grin deepened into something almost predatory, like the Tod I'd first met two months earlier. " Oh, I'm dangerous...." " Tod..." I warned, as Nash punched his brother in the arm, hard enough to actually hurt. " Just not to you," the reaper finished, shrugging at Emma. " I see you all the time, but you've never seen me, because Kaylee said if I got too close to you, I'd suffer eternity without my balls." " Jeez, Tod!" I shouted, my anger threatening to boil over and scald us all.The reaper leaned closer to Emma and spoke in a stage whisper. " She's not as scary as she thinks she is, but I respect her intent. "
5
" Long, blue, spiky-edged shadows crept out across the snow-fields, while a rosy glow, at first scarce discernible, gradually deepened and suffused every mountain-top, flushing the glaciers and the harsh crags above them. This was the alpenglow, to me the most impressive of all the terrestrial manifestations of God. At the touch of this divine light, the mountains seemed to kindle to a rapt, religious consciousness, and stood hushed like devout worshippers waiting to be blessed. "
― , The Wild Muir: Twenty-Two of John Muir's Greatest Adventures
6
" Over the plains of Ethiopia the sun rose as I had not seen it in seven years. A big, cool, empty sky flushed a little above a rim of dark mountains. The landscape 20,000 feet below gathered itself from the dark and showed a pale gleam of grass, a sheen of water. The red deepened and pulsed, radiating streaks of fire. There hung the sun, like a luminous spider's egg, or a white pearl, just below the rim of the mountains. Suddenly it swelled, turned red, roared over the horizon and drove up the sky like a train engine. I knew how far below in the swelling heat the birds were an orchestra in the trees about the villages of mud huts; how the long grass was straightening while dangling locks of dewdrops dwindled and dried; how the people were moving out into the fields about the business of herding and hoeing. "
― Doris Lessing , Going Home
11
" Marx was troubled by the question of why ancient Greek art retained an ‘eternal charm’, even though the social conditions which produced it had long passed; but how do we know that it will remain ‘eternally’ charming, since history has not yet ended? Let us imagine that by dint of some deft archaeological research we discovered a great deal more about what ancient Greek tragedy actually meant to its original audiences, recognized that these concerns were utterly remote from our own, and began to read the plays again in the light of this deepened knowledge. One result might be that we stopped enjoying them. We might come to see that we had enjoyed them previously because we were unwittingly reading them in the light of our own preoccupations; once this became less possible, the drama might cease to speak at all significantly to us.
The fact that we always interpret literary works to some extent in the light of our own concerns - indeed that in one sense of ‘our own concerns’ we are incapable of doing anything else - might be one reason why certain works of literature seem to retain their value across the centuries. It may be, of course, that we still share many preoccupations with the work itself; but it may also be that people have not actually been valuing the ‘same’ work at all, even though they may think they have. ‘Our’ Homer is not identical with the Homer of the Middle Ages, nor ‘our’ Shakespeare with that of his contemporaries; it is rather that different historical periods have constructed a ‘different’ Homer and Shakespeare for their own purposes, and found in these texts elements to value or devalue, though not necessarily the same ones. All literary works, in other words, are ‘rewritten’, if only unconsciously, by the societies which read them; indeed there is no reading of a work which is not also a ‘re-writing’. No work, and no current evaluation of it, can simply be extended to new groups of people without being changed, perhaps almost unrecognizably, in the process; and this is one reason why what counts as literature is a notably unstable affair. "
― Terry Eagleton , Literary Theory: An Introduction
15
" Like a great waterwheel, the liturgical year goes on relentlessly irrigating our souls, softening the ground of our hearts, nourishing the soil of our lives until the seed of the Word of God itself begins to grow in us, comes to fruit in us, ripens in us the spiritual journey of a lifetime. So goes the liturgical year through all the days of our lives. /it concentrates us on the two great poles of the faith - the birth and death of Jesus of Nazareth. But as Christmas and Easter trace the life of Jesus for us from beginning to end, the liturgical year does even more: it also challenges our own life and vision and sense of meaning. Both a guide to greater spiritual maturity and a path to a deepened spiritual life, the liturgical year leads us through all the great questions of faith as it goes. It rehearses the dimensions of life over and over for us all the years of our days. It leads us back again and again to reflect on the great moments of the life of Jesus and so to apply them to our own ... As the liturgical year goes on every day of our lives, every season of every year, tracing the steps of Jesus from Bethlehem to Jerusalem, so does our own life move back and forth between our own beginnings and endings, between our own struggles and triumphs, between the rush of acclamation and the crush of abandonment. It is the link between Jesus and me, between this life and the next, between me and the world around me, that is the gift of the liturgical year. The meaning and message of the liturgical year is the bedrock on which we strike our own life's direction. Rooted in the Resurrection promise of the liturgical year, whatever the weight of our own pressures, we maintain the course. We trust in the future we cannot see and do only know because we have celebrated the death and resurrection of Jesus year after year. In His life we rest our own. ― Joan D. Chittister, The Liturgical Year: The Spiraling Adventure of the Spiritual Life - The Ancient Practices Series "
― , The Liturgical Year: The Spiraling Adventure of the Spiritual Life - The Ancient Practices Series
20
" There was nothing the matter out there. It was in here, with me.I decided I'd better go to work, maybe that would exorcise me. I fled from the room almost as though it were haunted. It was too late to stop off at a breakfast counter now. I didn't want any, anyway. My stomach kept giving little quivers. In the end I didn't go to work, either. I couldn't, I wouldn't have been any good. I telephoned in that I was too ill to come, and it was no idle excuse, even though I was upright on my two legs.I roamed around the rest of the day in the sunshine. Wherever the sunshine was the brightest, I sought and stayed in that place, and when it moved on I moved with it. I couldn't get it bright enough or strong enough. I avoided the shade, I edged away from it, even the slight shade of an awning or of a tree.And yet the sunshine didn't warm me. Where others mopped their brows and moved out of it, I stayed - and remained cold inside. And the shade was winning the battle as the hours lengthened. It outlasted the sun. The sun weakened and died; the shade deepened and spread. Night was coming on, the time of dreams, the enemy. (" Nightmare" ) "
