22
" There's one big difference between the poor and the rich,' Kite says, taking a drag from his cigarette. We are in a pub, at lunch-time. John Kite is always, unless stated otherwise, smoking a fag, in a pub, at lunch-time.
'The rich aren't evil, as so many of my brothers would tell you. I've known rich people -- I have played on their yachts -- and they are not unkind, or malign, and they do not hate the poor, as many would tell you. And they are not stupid -- or at least, not any more than the poor are. Much as I find amusing the idea of a ruling class of honking toffs, unable to put their socks on without Nanny helping them, it is not true. They build banks, and broker deals, and formulate policy, all with perfect competency.
'No -- the big difference between the rich and the poor is that the rich are blithe. They believe nothing can ever really be so bad, They are born with the lovely, velvety coating of blitheness -- like lanugo, on a baby -- and it is never rubbed off by a bill that can't be paid; a child that can't be educated; a home that must be left for a hostel, when the rent becomes too much.
'Their lives are the same for generations. There is no social upheaval that will really affect them. If you're comfortably middle-class, what's the worst a government policy could do? Ever? Tax you at 90 per cent and leave your bins, unemptied, on the pavement. But you and everyone you know will continue to drink wine -- but maybe cheaper -- go on holiday -- but somewhere nearer -- and pay off your mortgage -- although maybe later.
'Consider, now, then, the poor. What's the worst a government policy can do to them? It can cancel their operation, with no recourse to private care. It can run down their school -- with no escape route to a prep. It can have you out of your house and into a B&B by the end of the year. When the middle-classes get passionate about politics, they're arguing about their treats -- their tax breaks and their investments. When the poor get passionate about politics, they're fighting for their lives.
'Politics will always mean more to the poor. Always. That's why we strike and march, and despair when our young say they won't vote. That's why the poor are seen as more vital, and animalistic. No classical music for us -- no walking around National Trust properties, or buying reclaimed flooring. We don't have nostalgia. We don't do yesterday. We can't bear it. We don't want to be reminded of our past, because it was awful; dying in mines, and slums, without literacy, or the vote. Without dignity. It was all so desperate, then. That's why the present and the future is for the poor -- that's the place in time for us: surviving now, hoping for better, later. We live now -- for our instant, hot, fast treats, to prep us up: sugar, a cigarette, a new fast song on the radio.
'You must never, never forget, when you talk to someone poor, that it takes ten times the effort to get anywhere from a bad postcode, It's a miracle when someone from a bad postcode gets anywhere, son. A miracle they do anything at all. "
― Caitlin Moran , How to Build a Girl (How to Build a Girl, #1)
26
" Only hinted at in some of these tales, and clearly stated in others, it is apparent that there was a long and continuing conflict between paganism and Christianity in the early centuries A.D. This may also be the explanation behind other well creation tales, such as the slaying by St Barry of a 'great serpent' in County Roscommon. The saint thrust his crozier at it before it disappeared into Lough Lagan, and where his knee touched the ground, a holy well, Tobar Barry, sprang up. Although the serpent may represent paganism, and the saint's victory is therefore the victory of Christianity over paganism, we cannot entirely ignore the possibility that some of the serpents in similar Irish tales may have been real water monsters, which are still seen from time to time in the lakes of Ireland and Scotland. These eerie, ugly monsters, with their aura of primeval mystery, appropriately symbolize the uncouth savagery which the Christians attributed to all non-Christian beliefs; but that is not to say that the monsters were totally symbolic and did not have a reality of their own. "
― Colin Bord, ,
32
" He was now wealthy beyond his wildest dreams and wanted for nothing, so Columbus retired to Valladolid, which at one time was considered the capital of Castile and Leon, a historic region of northwestern Spain. On October 19, 1469, Queen Isabella and King Ferdinand had been married at the Palacio de los Vivero, in the city of Valladolid, giving it great significance for Columbus. It was only a year and a half after retiring, on May 20, 1506, that Christopher Columbus quietly died. Dr. Antonio Rodriguez Cuartero, a professor of Internal Medicine at the University of Granada, stated that the Admiral died of a heart attack caused by Reiter's Syndrome, also known as reactive arthritis. He was only 54 years of age; however, he had been suffering from arthritis for quite some time prior to his death. "
― Hank Bracker
36
" And all are asleep,so all are foolish. Don't feel offended. Thefacts have to be stated as they are.You function in sleep; that's why you go on stumbling,you go on doing things you don't want to do, you go on doing things you have decided not to do. You go on doing things you know are not right to do, and you don't do things that you know are right. How is this possible? Why can't you walk straight? Why do you go on getting trapped into bypaths? Why do you go on going astray?
This is what is happening. Watch your life--everything that you go on demanding is so confused and so confusiing. You are not alert. You can't see, you can't heart-- certainly you have ears so you can hear, but there is nobody inside to understand it. Certainly you have eyes so you can see,but there is nobody present inside. So your eyes go on seeing and your ears go on listening, but nothing is understood. And on each step you stumble, on each step you commit something wrong. And still you go on believing that you are aware. "
― Osho , Awareness: The Key to Living in Balance
40
" We do not perceive what is " out ther," rather we perceive what is " in here." Our senses can only inform us of their own status. They can inform us of the elesctrical status of neurons or the physical or the chemical status of the receptors. The outside world is never taken into our consciousness. The outside world is rather our own creation, psychologically synthesized from the mass of sensations that envelope us. In many respects, the ultimate question that perception must ask was stated by John Stuart Mill in 1865. He asked, " What is it we mean, or what is it which leads us to say, that the objects we perceive are external to us, and not a part of our own thoughts?" That remains, perhaps, the ultimate, unresolved perceptual puzzle. "