83
" What discoveries I made in the course of writing stories all begin with the particular, never the general. They are mostly hindsight: arrows that I now find I myself have left behind me, which have shown me some right, or wrong, way I have come. What one story may have pointed out to me is of no avail in the writing of another. But 'avail' is not what I want; freedom ahead is what each story promises - beginning anew. And all the while, as further hindsight has told me, certain patterns in my work repeat themselves without my realizing. There would be no way of knowing this, for during the writing of any single story, there is no other existing. Each writer must find out for himself, I imagine, on what basis he lives with his own stories. "
― Eudora Welty , On Writing
87
" Hello? This is Clary Fairchild.”
“Clary? It’s me, Emma.”
“Oh, Emma, hi! I haven’t heard from you in ages. My mom says thanks for the wedding flowers, by the way. She wanted to send a note but Luke whisked her away on a honeymoon to Tahiti.”
“Tahiti sounds nice.”
“It probably is — Jace, what are you doing with that thing? There is no way it’ll fit.”
“Is this a bad time?”
“What? No! Jace is trying to drag a trebuchet into the training room. Alec, stop helping him.”
“What’s a trebuchet?”
“It’s a huge catapult.”
“What are they going to use it for?”
“I have no idea. Alec, you’re enabling! You’re an enabler!”
“Maybe it is a bad time.”
“I doubt there’ll be a better one. Is something wrong? Is there anything I can do?”
“I think we have your cat.”
“What?”
“Your cat. Big fuzzy Blue Persian? Always looks angry? Julian says it’s your cat. He says he saw it at the New York Institute. Well, saw him. It’s a boy cat.”
“Church? You have Church? But I thought — well, we knew he was gone. We thought Brother Zachariah took him. Isabelle was annoyed, but they seemed to know each other. I’ve never seen Church actually likeanyone like that.”
“I don’t know if he likes anyone here. He bit Julian twice. Oh, wait. Julian says he likes Ty. He’s asleep on Ty’s bed.”
“How did you wind up with him?”
“Someone rang our front doorbell. Diana, she’s our tutor, went down to see what it was. Church was in a cage on the front step with a note tied to it. It said For Emma. This is Church, a longtime friend of the Carstairs. Take care of this cat and he will take care of you. —J.”
“Brother Zachariah left you a cat.”
“But I don’t even really know him. And he’s not a Silent Brother any more.”
“You may not know him, but he clearly knows you.”
“What do you think the J stands for?”
“His real name. Look, Emma, if he wants you to have Church, and you want Church, you should keep him.”
“Are you sure? The Lightwoods —“
‘They’re both standing here nodding. Well, Alec is partially trapped under a trebuchet, but he seems to be nodding.”
“Jules says we’d like to keep him. We used to have a cat named Oscar, but he died, and, well, Church seems to be good for Ty’s nightmares.”
“Oh, honey. I think, really, he’s Brother Zachariah’s cat. And if he wants you to have him, then you should.”
“Why does Brother Zachariah want to protect me? It’s like he knows me, but I don’t know why he knows me.”
“I don’t exactly know … But I know Tessa. She’s his — well, girlfriend seems not the right word for it. They’ve known each other a long, long time. I have a feeling they’re both watching over you.”
“That’s good. I have a feeling we’re going to need it.”
“Emma — oh my God. The trebuchet just crashed through the floor. I have to go. Call me later.”
“But we can keep the cat?”
“You can keep the cat. "
― Cassandra Clare , Lady Midnight (The Dark Artifices, #1)
94
" A kind of northing is what I wish to accomplish, a single-minded trek towards that place where any shutter left open to the zenith at night will record the wheeling of all the sky’s stars as a pattern of perfect, concentric circles. I seek a reduction, a shedding, a sloughing off.
At the seashore you often see a shell, or fragment of a shell, that sharp sands and surf have thinned to a wisp. There is no way you can tell what kind of shell it had been, what creature it had housed; it could have been a whelk or a scallop, a cowrie, limpet, or conch. The animal is long since dissolved, and its blood spread and thinned in the general sea. All you hold in your hand is a cool shred of shell, an inch long, pared so thin that it passes a faint pink light. It is an essence, a smooth condensation of the air, a curve. I long for the North where unimpeded winds would hone me to such a pure slip of bone. But I’ll not go northing this year. I’ll stalk that floating pole and frigid air by waiting here. I wait on bridges; I wait, struck, on forest paths and meadow’s fringes, hilltops and banksides, day in and day out, and I receive a southing as a gift. The North washes down the mountains like a waterfall, like a tidal wave, and pours across the valley; it comes to me. It sweetens the persimmons and numbs the last of the crickets and hornets; it fans the flames of the forest maples, bows the meadow’s seeded grasses and pokes it chilling fingers under the leaf litter, thrusting the springtails and the earthworms deeper into the earth. The sun heaves to the south by day, and at night wild Orion emerges looming like the Specter over Dead Man Mountain. Something is already here, and more is coming. "
― Annie Dillard , Pilgrim at Tinker Creek
98
" The story of the Fall tells us in mythical language that " original sin" is not simply a stigma arbitrarily making good pleasures seem guilty, but a basic inauthenticity, a kind of predisposition to bad faith in our understanding of ourselves and of the world. It implies a determined willfulness in trying to make things be other than they are in order that we may be able to make them subserve, at any moment, to our individual desire for pleasure or for power. But since things do not obey our arbitrary impulsions, and since we cannot make the world correspond to and confirm the image of it dictated by our needs and illusions, our willfulness is inseparable from error and from suffering. Hence, Buddhism says, deluded life itself is in a state of Dukkha, and every movement of desire tends to bear ultimate fruit in pain rather than lasting joy, in hate rather than love, in destruction rather than creation. (Let us note in passing that when technological skill seems in fact to give man almost absolute power in manipulating the world, this fact is no way reverses his original condition of brokenness and error but only makes it all the more obvious. We who live in the age of the H-bomb and the extermination camp have reason to reflect on this, though such reflection is a bit unpopular.) "
100
" As for the negation of the Christian Trinity in the Quran - and this negation is extrinsic and conditional - we must take account of certain shades of meaning. The Trinity can be envisaged according to a " vertical" perspective or according to either of two " horizontal" perspectives, one of them being supreme and the other not. The vertical perspective- Beyond-Being, Being and Existence - envisages the hypostases as " descending" from Unity or from the Absolute - or from the Essence it could be said - which means that it envisages the degrees of Reality. The supreme horizontal perspective corresponds to the Vedantic triad Sat (supraontological Reality), Chit (Absolute Consciousness) and Ananda (Infinite Beatitude), which means that it envisages the Trinity inasmuch as It is hidden in Unity(1). The non-supreme horizontal perspective on the contrary situates Unity as an essence hidden within the Trinity, which is then ontological and represents the three fundamental aspects or modes of Pure Being, whence the triad : Being, Wisdom, Will (Father, Son, Spirit).Now the concept of a Trinity seen as a deployment (tajalli) of Unity or of the Absolute is in no way opposed to the unitary doctrine of Islam ; what is opposed to it is solely the attribution of absoluteness to the Trinity alone, or even to the ontological Trinity alone, as it is envisaged exoterically. This last point of view does not, strictly speaking, attain to the Absolute and this is as much as to say that it attributes an absolute character to what is relative and is ignorant of Maya and the degrees of reality or of illusion ; it does not conceive of the metaphysical - but not pantheistic - identity between manifestation and the Principle; still less, therefore, does it conceive of the consequence this identity implies from the point of view of the intellect and the knowledge which delivers.(1) The Absolute is not the Absolute inasmuch as it contains aspects, but inasmuch as It transcends them; inasmuch as It is Trinity It is therefore not Absolute. "
