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“At this moment in history, millions of 'working dads' are desiring to do what they do not feel they have the right to do: be more devoted as a dad, less devoted as a worker. This feeling is far more ubiquitous among men executives than women executives in many areas of the world because, for instance, Asia-Pacific women executives today are more than six times as likely to not have children than men executives are. The Asia-Pacific executive man is about six times as likely to be a working dad as an executive woman is to be a working mom.”

“At this moment, in this place, the shifting action potential in my neurons cascade into certain arrangements, patterns, thoughts; they flow down my spine, branch into my arms, my fingers, until muscles twitch and thought is translated into motion; mechanical levers are pressed; electrons are rearranged; marks are made on paper. At another time, in another place, light strikes the marks, reflects into a pair of high-precision optical instruments sculpted by nature after billions of years of random mutations; upside-down images are formed against two screens made up of millions of light-sensitive cells, which translate light into electrical pulses that go up the optic nerves, cross the chiasm, down the optic tracts, and into the visual cortex, where the pulses are reassembled into letters, punctuation marks, words, sentences, vehicles, tenors, thoughts. The entire system seems fragile, preposterous, science fictional.”

“At this moment, let our words not speak about the things our bare eyes see. Let's speak about everything that wouldn't make sense to anyone here apart from us. Don't judge anything that I utter. Hear me the way you close your eyes and hear that rain, that thunder, that sea, and everything that has ever made you feel something. You will find the real me in these words that I will utter now. And if your soul is in the same place that mine exists in, you will find sense in everything that I say. And my dear, every word of mine will sound like a poem to you. And in the end, I will take you to the place which your soul has either forgotten or has never visited.”

“At this moment the absurd, so obvious and yet so hard to win, returns to a man’s life and finds its home there. At this moment, too, the mind can leave the arid, dried-up path of lucid effort. That path now emerges in daily life. It encounters the world of the anonymous impersonal pronoun “one,” but henceforth man enters in with his revolt and his lucidity. He has forgotten how to hope. This hell of the present is his Kingdom at last. All problems recover their sharp edge.”

“At this moment, somewhere in the world, children died of starvation, bombs exploded to maim and kill the innocent, hurricanes destroyed everything in their path, but the loveliness of this moment was as real as wars and plagues and heartbreak. Pleasure and beauty are as valid as pain and ugliness and when I am fortunate enough to enjoy the former, I do so.”

“At this point, a few words on this term 'horror' are perhaps called for. Some amateurs of this kind of literature engage in endless hairsplitting disputes, centered around this word and its close companion 'terror', as to which' stories may so be categorized and which may not, and whether or not descriptions such as weird or fantasy or macabre are preferable. The designation 'horror', with its connotations of revulsion, satisfies me no more than it does the purists but I believe that it is the only term which embraces all the stories in this collection and which succinctly suggests to the majority of readers what is in store for them. Horror then, in this instance, covers tales of the Supernatural and of physical terror, of ghosts and necromancy and of inhuman violence and all the dark corners and crevices of human belief and behavior that lie in between. ("An Age In Horror" - introduction)”

“At this point, after going through Aquarius Rising and discovering the astronomical foundations for the Bible, both the New and Old Testament, some readers may be experiencing a sense of uneasiness. You still want eternal happiness. You want to go to heaven. The old period has been exposed. What is next? Does all religion stem from the minds of creative people and spread through the use of mythology and storytelling? Without faith, on what do we predicate our values?”

“At this point, Chiara said 'Well, even if I ask Him for a cure - and I am asking Him - perhaps God knows what I truly want.' Chiara was like the man born blind, God's work was appearing in her. (cf John 9:1-38) 'With these words,' Enrico explained, 'Chiara was revealing to me that there was within her an intimacy of which she herself was not aware, that intimacy was the place where God dwells. The heart is a land we do not know well, neither its boundaries and frontiers, nor its miseries and grandeurs. In her profundity, nights and dawns were alternating, and we could discover some places only at the right moment.”

“At this point, harking back to the stuff about souls, Andersen bolts on a perplexing Christian salvation message about how the Little Mermaid can earn a soul if she is good for three hundred years, but every time she sees 'a rude, naughty child', she'll get more time in purgatory. Don't be rude or naughty or the mermaids will suffer? Please. Even as a child, I knew this was ridiculous.”

“At this point I came across one of the vending machines that only Japan has. I have to admit that I love the whimsical items sold in such appliances, like all sorts of junk food, beer cans, whisky bottles and even underwear. This particular machine sold both whisky and underwear, which truly is a bizarre combination, or maybe not, considering all the underwear were female panties. It was therefore my theory that older men would come by and buy the whisky, and then when they were drunk and young women passed by, the men would then offer them panties as gifts for sexual favours. Ya, it all made perfect sense to me.”

“At this point, I’d been First Lady for just over two months. In different moments, I’d felt overwhelmed by the pace, unworthy of the glamour, anxious about our children, and uncertain of my purpose. There are pieces of public life, of giving up one’s privacy to become a walking, talking symbol of a nation, that can seem specifically designed to strip away part of your identity. But here, finally, speaking to those girls, I felt something completely different and pure—an alignment of my old self with this new role. Are you good enough? Yes, you are, all of you. I told the students of Elizabeth Garrett Anderson that they’d touched my heart. I told them that they were precious, because they truly were. And when my talk was over, I did what was instinctive. I hugged absolutely every single girl I could reach.”

“At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).”

“At this point I realised what it meant to be a man in India. It meant knowing what one could do and knowing what one could only get done. It meant being able to hold onto two patterns simultaneously. One was methodical, hierarchical, regulated and the outcome depended on fate, chance, kings and desperate men. The other was intuitive, illicit and guaranteed. The trick was to know when to shift between the patterns, to peel the file off a table and give it to a peon, to speak easily of one's cousin the minister or archbishop. I did not think I would ever know what these shifts entailed, and that meant, in essence, that I was never going to grow up.”

“At this point, I want to say point-blank what I hope is already clear: though agrarianism proposes that everybody has agrarian responsibilities, it does not propose that everybody should be a farmer or that we do not need cities. Nor does it propose that every product be a necessity. Furthermore, any thinkable human economy would have to grant to manufacturing an appropriate and honorable place. Agrarians would insist only that any manufacturing enterprise should be formed and scaled to fit the local landscape, the local ecosystem, and the local community, and that it should be locally owned and employ local people. They would insist, in other words, that the shop or factory owner should not be an outsider, but rather a sharer in the fate of the place and the community. The deciders should live with the results of their decisions.”

“At this point in history when all things which concern man and the structure and elements of history itself are suddenly revealed to us in a new light, it behooves us in our scientific thinking to become masters of the situation, for it is not inconceivable that sooner than we suspect, as has often been the case before in history, this vision may disappear, the opportunity may be lost, and the world will once again present a static, uniform, and inflexible countenance.”