22
" Working on a typewriter by touch, like riding a bicycle or strolling on a path, is best done by not giving it a glancing thought. Once you do, your fingers fumble and hit the wrong keys. To do things involving practiced skills, you need to turn loose the systems of muscles and nerves responsible for each maneuver, place them on their own, and stay out of it. There is no real loss of authority in this, since you get to decide whether to do the thing or not, and you can intervene and embellish the technique any time you like; if you want to ride a bicycle backward, or walk with an eccentric loping gait giving a little skip every fourth step, whistling at the same time, you can do that. But if you concentrate your attention on the details, keeping in touch with each muscle, thrusting yourself into a free fall with each step and catching yourself at the last moment by sticking out the other foot in time to break the fall, you will end up immobilized, vibrating with fatigue.
It is a blessing to have options for choice and change in the learning of such unconsciously coordinated acts. If we were born with all these knacks inbuilt, automated like ants, we would surely miss the variety. It would be a less interesting world if we all walked and skipped alike, and never fell from bicycles. If we were all genetically programmed to play the piano deftly from birth, we might never learn to understand music. "
― Lewis Thomas , The Lives of a Cell: Notes of a Biology Watcher
27
" Independence Day is a day of truth,It stands for us,Both me and you,It gives us hope,To fight on days,When there are others against us,What more can I say.It gives us glory,Our land to share,With each other,We shall not despair.The land of freedom,Our liberty tall,She shines her torch,For one and all.The fourth of July,Is our special day,It's when we came of age,That's all I'll say.God Bless! "
30
" What, to the American slave, is your Fourth of July?
I answer: a day that reveals to him, more than all other days in the year, the gross injustice and cruelty to which he is the constant victim. To him, your celebration is a sham; your boasted liberty, an unholy license; your national greatness, swelling vanity; your sounds of rejoicing are empty and heartless; your denunciation of tyrants, brass-fronted impudence; your shouts of liberty and equality, hollow mockery; your prayers and hymns, your sermons and thanksgivings, with all your religious parade and solemnity, mere bombast, fraud, deception, impiety, and hypocrisy-a thin veil to cover up crimes which would disgrace a nation of savages. "
― Frederick Douglass
31
" The first time I saw you, my heart fell. The second time I saw you, my heart fell. The third time fourth time fifth time and every time since, my heart has fallen.
I stared at her.
You are the most beautiful woman I have ever seen. Your hair, your eyes, your lips, your body that you haven't grown into, the way you walk, smile, laugh, the way your cheeks drop when you're mad or upset, the way you drag your feet when you're tired. Every single thing about you is beautiful.
I stared at her.
When I see you the World stops. It stops and all that exists for me is you and my eyes staring at you. There's nothing else. No noise, no other people, no thoughts or worries, no yesterday, no tomorrow. The World just stops and it is a beautiful place and there is only you. Just you, and my eyes staring at you.
I stared.
When you're gone, the World starts again, and I don't like it as much. I can live in it, but I don't like it. I just walk around in it and wait to see you again and wait for it to stop again. I love it when it stops. It's the best fucking thing I've ever known or ever felt, the best thing, and that, beautiful Girl, is why I stare at you. "
― James Frey , A Million Little Pieces
34
" Peter Brown, that great historian of early Christianity, has given the most cogent explanation for the arising of the cult of the saints in the late Roman world. He explains that the emphasis of early Christian preaching on judgment, on the human need for redemption from sin, brought to the minds of common people — among whom Christianity was early successful — their social and political condition. Having strictly limited powers to remedy any injustice they might suffer, or to clear themselves of any charges of wrongdoing, they turned, when they could, to their social betters in hope of aid. If a local patrician could befriend them — could be, at least for a time, their patron — then they had a chance, at least, of receiving justice or at least escaping punishment. “It is this hope of amnesty,” Brown writes, “that pushed the saint to the foreground as patronus. For patronage and friendship derived their appeal from a proven ability to render malleable seemingly inexorable processes, and to bridge with the warm breath of personal acquaintance the great distances of the late-Roman social world. In a world so sternly organized around sin and justice, patrocimium [patronage] and amicitia [friendship] provided a much-needed language of amnesty.”
As this cult became more and more deeply entrenched in the Christian life, it made sense for there to be, not just feast days for individual saints, but a day on which everyone’s indebtedness to the whole company of saints — gathered around the throne of God, pleading on our behalf — could be properly acknowledged. After all, we do not know who all the saints are: no doubt men and women of great holiness escaped the notice of their peers, but are known to God. They deserve our thanks, even if we cannot thank them by name. So the logic went: and a general celebration of the saints seems to have begun as early as the fourth century, though it would only be four hundred years later that Pope Gregory III would designate the first day of November as the Feast of All Saints. "
― Alan Jacobs , Original Sin: A Cultural History
35
" I’m Temple Claybourne, an upright, warm-blooded hairy mammal, Caucasian, skidding into my fourth decade of existence, the progeny of meat-eating Anglo-Saxon tribal chieftains, left-handed, flat of foot, with low cholesterol and a predictably receding hairline, carrying a zero debt load, a nervous driver, nervous in crowds, nervous around women, hungry with curiosity, a collector of comforting, unnecessary things. "
38
" It doesn't matter what the manifest problem was in our childhood family. In a home where a child is emotionally deprived for one reason or another that child will take some personal emotional confusion into his or her adult life. We may spin our spiritual wheels in trying to make up for childhood's personal losses, looking for compensation in the wrong places and despairing that we can find it. But the significance of spiritual rebirth through Jesus Christ is that we can mature spiritually under His parenting and receive healing compensation for these childhood deprivations. Three emotions that often grow all out of proportion in the emotionally deprived child are fear, guilt, and anger. The fear grows out of the child's awareness of the uncontrollable nature of her fearful environment, of overwhelming negative forces around her. Her guilt, her profound feelings of inadequacy, intensify when she is unable to put right what is wrong, either in the environment or in another person, no matter how hard she tries to be good. If only she could try harder or be better, she could correct what is wrong, she thinks. She may carry this guilt all her life, not knowing where it comes from, but just always feeling guilty. She often feels too sorry for something she has done that was really not all that serious. Her anger comes from her frustration, perceived deprivation, and the resultant self-pity. She has picked up an anger habit and doesn't know how much trouble it is causing her. A fourth problem often follows in the wake of the big three: the need to control others and manipulate events in order to feel secure in her own world, to hold her world together- to make happen what she wants to happen. She thinks she has to run everything. She may enter adulthood with an illusion of power and a sense of authority to put other people right, though she has had little success with it. She thinks that all she has to do is try harder, be worthier, and then she can change, perfect, and save other people. But she is in the dark about what really needs changing." I thought I would drown in guilt and wanted to fix all the people that I had affected so negatively. But I learned that I had to focus on getting well and leave off trying to cure anyone around me." Many of those around - might indeed get better too, since we seldom see how much we are a key part of a negative relationship pattern. I have learned it is a true principle that I need to fix myself before I can begin to be truly helpful to anyone else. I used to think that if I were worthy enough and worked hard enough, and exercised enough anxiety (which is not the same thing as faith), I could change anything. My power and my control are illusions. To survive emotionally, I have to turn my life over to the care of that tender Heavenly Father who was really in charge. It is my own spiritual superficiality that makes me sick, and that only profound repentance, that real change of heart, would ultimately heal me. My Savior is much closer than I imagine and is willing to take over the direction of my life: " I am the vine, ye are the branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me, ye can do nothing." (John 15:5). As old foundations crumble, we feel terribly vulnerable. Humility, prayer and flexibility are the keys to passing through this corridor of healthy change while we experiment with truer ways of dealing with life. Godly knowledge, lovingly imparted, begins deep healing, gives tools to live by and new ways to understand the gospel. "
