only reason i dissed you in the first place is cause you denied seeing me...now i'm pissed off

but if i'm embarrassing me, i'm embarrassing you and don't you dare say it isn't true

I WAS GONNA STOP AT 16, THAT WAS 32 THIS IS 34 BARS WE AINT EVEN THIRD OF THE WAY THRU

...like i fucking sit around and think about you all the time



hahahahahahhaha

chillin

Mick Jagger and Keith Richards sharing a joint backstage with Peter Tosh; 1978

The Dark Side of Oz from Bryan Pugh on Vimeo.

[i carry your heart with me(i carry it in] by e.e. cummings

carry your heart with me(i carry it in

my heart)i am never without it(anywhere

i go you go,my dear;and whatever is done

by only me is your doing,my darling)

                                                      i fear

no fate(for you are my fate,my sweet)i want

no world(for beautiful you are my world,my true)

and it’s you are whatever a moon has always meant

and whatever a sun will always sing is you

here is the deepest secret nobody knows

(here is the root of the root and the bud of the bud

and the sky of the sky of a tree called life;which grows

higher than soul can hope or mind can hide)

and this is the wonder that's keeping the stars apart

i carry your heart(i carry it in my heart)

Plato's Symposium

According to Greek mythology, humans were originally created with four arms, four legs and a head with two faces. Fearing their power, Zeus, King of the gods, split them into two separate parts, condemning them to spend their lives in search of their other halves.

Epicurean paradox

If God is willing to prevent evil, but is not able to
Then He is not omnipotent.

If He is able, but not willing
Then He is malevolent.

If He is both able and willing
Then whence cometh evil?

If He is neither able nor willing
Then why call Him God?

// Between the lines //: Summer bracelets DIY

// Between the lines //: Summer bracelets DIY: "When M. came home from her camp with school, she showed me this yellow bracelet she made with 'scoubidoo' strings. One of her friends taug..."

Origins of the universe: Stephen Hawking's J. Robert Oppenheimer Lecture

BERKELEY – The is the text of the J. Robert Oppenheimer Lecture in Physics, delivered March 13, 2007, by Stephen Hawking, the Lucasian professor of mathematics at Cambridge University. Hawking spoke at Zellerbach Hall on the campus of the University of California, Berkeley.

Can you hear me?

According to the Boshongo people of central Africa, in the beginning there was only darkness, water, and the great god Bumba. One day Bumba, in pain from a stomach ache, vomited up the sun. The sun dried up some of the water, leaving land. Still in pain, Bumba vomited up the moon, the stars, and then some animals. The leopard, the crocodile, the turtle, and, finally man.

This creation myth, like many others, tries to answer the questions we all ask. Why are we here? Where did we come from? The answer generally given, was that humans were of comparatively recent origin, because it must have been obvious, even at early times, that the human race was improving in knowledge and technology. So it can't have been around that long, or it would have progressed even more. For example, according to Bishop Usher, the Book of Genesis placed the creation of the world at 9 in the morning, on October the 27th, 4,004 BC. On the other hand, the physical surroundings, like mountains and rivers, change very little in a human life time. They were therefore thought to be a constant background, and either to have existed for ever as an empty landscape, or to have been created at the same time as the humans.

Not everyone however, was happy with the idea that the universe had a beginning. For example, Aristotle, the most famous of the Greek philosophers, believed the universe had existed for ever. Something eternal, is more perfect than something created. He suggested the reason we see progress, was that floods, or other natural disasters, had repeatedly set civilization back to the beginning. The motivation for believing in an eternal universe, was the desire to avoid invoking divine intervention, to create the universe, and set it going. Conversely, those who believed the universe had a beginning, used it as an argument for the existence of God, as the first cause, or prime mover of the universe.

If one believed that the universe had a beginning, the obvious question was, What happened before the beginning? What was God doing before He made the world? Was He preparing Hell for people who asked such questions? The problem of whether or not the universe had a beginning, was a great concern to the German philosopher, Immanuel Kant. He felt there were logical contradictions, or Antimonies, either way. If the universe had a beginning, why did it wait an infinite time before it began? He called that the thesis. On the other hand, if the universe had existed for ever, why did it take an infinite time to reach the present stage? He called that the anti thesis. Both the thesis, and the anti thesis, depended on Kant's assumption, along with almost everyone else, that time was Absolute. That is to say, it went from the infinite past, to the infinite future, independently of any universe that might or might not exist in this background.

This is still the picture in the mind of many scientists today. However in 1915, Einstein introduced his revolutionary General Theory of Relativity. In this, space and time were no longer Absolute, no longer a fixed background to events. Instead, they were dynamical quantities that were shaped by the matter and energy in the universe. They were defined only within the universe, so it made no sense to talk of a time before the universe began. It would be like asking for a point south of the South Pole. It is not defined.

If the universe was essentially unchanging in time, as was generally assumed before the 1920s, there would be no reason that time should not be defined arbitrarily far back. Any so-called beginning of the universe, would be artificial, in the sense that one could extend the history back to earlier times. Thus it might be that the universe was created last year, but with all the memories and physical evidence, to look like it was much older. This raises deep philosophical questions about the meaning of existence. I shall deal with these by adopting what is called, the positivist approach. In this, the idea is that we interpret the input from our senses in terms of a model we make of the world. One can not ask whether the model represents reality, only whether it works. A model is a good model, if first it interprets a wide range of observations, in terms of a simple and elegant model. And second, if the model makes definite predictions that can be tested, and possibly falsified, by observation.

In terms of the positivist approach, one can compare two models of the universe. One in which the universe was created last year, and one in which the universe existed much longer. The model in which the universe existed for longer than a year, can explain things like identical twins, that have a common cause more than a year ago. On the other hand, the model in which the universe was created last year, can not explain such events. So the first model is better. One can not ask whether the universe really existed before a year ago, or just appeared to. In the positivist approach, they are the same.

In an unchanging universe, there would be no natural starting point. The situation changed radically however, when Edwin Hubble began to make observations with the hundred inch telescope on Mount Wilson, in the 1920s.

Hubble found that stars are not uniformly distributed throughout space, but are gathered together in vast collections called galaxies.

By measuring the light from galaxies, Hubble could determine their velocities. He was expecting that as many galaxies would be moving towards us, as were moving away. This is what one would have in a universe that was unchanging with time. But to his surprise, Hubble found that nearly all the galaxies were moving away from us. Moreover, the further galaxies were from us, the faster they were moving away. The universe was not unchanging with time, as everyone had thought previously. It was expanding. The distance between distant galaxies, was increasing with time.

The expansion of the universe, was one of the most important intellectual discoveries of the 20th century, or of any century. It transformed the debate about whether the universe had a beginning. If galaxies are moving apart now, they must have been closer together in the past. If their speed had been constant, they would all have been on top of one another, about 15 billion years ago. Was this, the beginning of the universe.

Many scientists were still unhappy with the universe having a beginning, because it seemed to imply that physics broke down. One would have to invoke an outside agency, which for convenience, one can call God, to determine how the universe began. They therefore advanced theories in which the universe was expanding at the present time, but didn't have a beginning. One was the Steady State theory, proposed by Bondi, Gold, and Hoyle in 1948.

In the Steady State theory, as galaxies moved apart, the idea was that new galaxies would form from matter that was supposed to be continually being created throughout space. The universe would have existed for ever, and would have looked the same at all times. This last property had the great virtue, from a positivist point of view, of being a definite prediction, that could be tested by observation. The Cambridge radio astronomy group, under Martin Ryle, did a survey of weak radio sources in the early 1960s. These were distributed fairly uniformly across the sky, indicating that most of the sources, lay outside our galaxy. The weaker sources would be further away, on average.

The Steady State theory predicted the shape of the graph of the number of sources, against source Strength. But the observations showed more faint sources than predicted, indicating that the density sources was higher in the past. This was contrary to the basic assumption of the Steady State theory, that everything was constant in time. For this, and other reasons, the Steady State theory was abandoned.

Another attempt to avoid the universe having a beginning, was the suggestion that there was a previous contracting phase, but because of rotation and local irregularities, the matter would not all fall to the same point. Instead, different parts of the matter would miss each other, and the universe would expand again, with the density remaining finite. Two Russians, Lifshitz and Khalatnikov, actually claimed to have proved that a general contraction without exact symmetry, would always lead to a bounce, with the density remaining finite. This result was very convenient for Marxist Leninist dialectical materialism, because it avoided awkward questions about the creation of the universe. It therefore became an article of faith for Soviet scientists.

When Lifshitz and Khalatnikov published their claim, I was a 21-year-old research student, looking for something to complete my PhD thesis. I didn't believe their so-called proof, and set out with Roger Penrose to develop new mathematical techniques to study the question. We showed that the universe couldn't bounce. If Einstein's General Theory of Relativity is correct, there will be a singularity, a point of infinite density and space-time curvature, where time has a beginning.

Observational evidence to confirm the idea that the universe had a very dense beginning, came in October 1965, a few months after my first singularity result, with the discovery of a faint background of microwaves throughout space. These microwaves are the same as those in your microwave oven, but very much less powerful. They would heat your pizza only to minus 271 point 3 degrees centigrade, not much good for defrosting the pizza, let alone cooking it. You can actually observe these microwaves yourself. Set your television to an empty channel. A few percent of the snow you see on the screen, will be caused by this background of microwaves. The only reasonable interpretation of the background, is that it is radiation left over from an early very hot and dense state. As the universe expanded, the radiation would have cooled until it is just the faint remnant we observe today.

Although the singularity theorems of Penrose and myself, predicted that the universe had a beginning, they didn't say how it had begun. The equations of General Relativity would break down at the singularity. Thus Einstein's theory can not predict how the universe will begin, but only how it will evolve once it has begun. There are two attitudes one can take to the results of Penrose and myself. One is to that God chose how the universe began for reasons we could not understand. This was the view of Pope John Paul. At a conference on cosmology in the Vatican, the Pope told the delegates that it was OK to study the universe after it began. but they should not inquire into the beginning itself, because that was the moment of creation, and the work of God. I was glad he didn't realize I had presented a paper at the conference, suggesting how the universe began. I didn't fancy the thought of being handed over to the Inquisition, like Galileo.

The other interpretation of our results, which is favored by most scientists, is that it indicates that the General Theory of Relativity, breaks down in the very strong gravitational fields in the early universe. It has to be replaced by a more complete theory.. One would expect this anyway, because General Relativity does not take account of the small scale structure of matter, which is governed by quantum theory. This does not matter normally, because the scale of the universe, is enormous compared to the microscopic scales of quantum theory. But when the universe is the Planck size, a billion trillion trillionth of a centimeter, the two scales are the same, and quantum theory has to be taken into account.

In order to understand the Origin of the universe, we need to combine the General Theory of Relativity, with quantum theory. The best way of doing so, seems to be to use Feynman's idea of a sum over histories. Richard Feynman was a colorful character, who played the bongo drums in a strip joint in Pasadena, and was a brilliant physicist at the California Institute of Technology. He proposed that a system got from a state A, to a state B, by every possible path or history.

Each path or history, has a certain amplitude or intensity, and the probability of the system going from A- to B, is given by adding up the amplitudes for each path. There will be a history in which the moon is made of blue cheese, but the amplitude is low, which is bad news for mice.

The probability for a state of the universe at the present time, is given by adding up the amplitudes for all the histories that end with that state. But how did the histories start. This is the Origin question in another guise. Does it require a Creator to decree how the universe began. Or is the initial state of the universe, determined by a law of science.

In fact, this question would arise even if the histories of the universe went back to the infinite past. But it is more immediate if the universe began only 15 billion years ago. The problem of what happens at the beginning of time, is a bit like the question of what happened at the edge of the world, when people thought the world was flat. Is the world a flat plate, with the sea pouring over the edge. I have tested this experimentally. I have been round the world, and I have not fallen off.

As we all know, the problem of what happens at the edge of the world, was solved when people realized that the world was not a flat plate, but a curved surface. Time however, seemed to be different. It appeared to be separate from space, and to be like a model railway track. If it had a beginning, there would have to be someone to set the trains going.

Einstein's General Theory of Relativity, unified time and space as space-time, but time was still different from space, and was like a corridor, which either had a beginning and end, or went on for ever. However, when one combines General Relativity with Quantum Theory, Jim Hartle and I, realized that time can behave like another direction in space under extreme conditions. This means one can get rid of the problem of time having a beginning, in a similar way in which we got rid of the edge of the world. Suppose the beginning of the universe, was like the south pole of the Earth , with degrees of latitude, playing the role of time. The universe would start as a point at the South Pole. As one moves north, the circles of constant latitude, representing the size of the universe, would expand. To ask what happened before the beginning of the universe, would become a meaningless question, because there is nothing south of the South Pole.

Time, as measured in degrees of latitude, would have a beginning at the South Pole, but the South Pole is much like any other point, at least so I have been told. I have been to Antarctica, but not to the South Pole.

The same laws of Nature hold at the South Pole, as in other places. This would remove the age-old objection to the universe having a beginning, that it would be a place where the normal laws broke down. The beginning of the universe, would be governed by the laws of science.

The picture Jim Hartle and I developed, of the spontaneous quantum creation of the universe, would be a bit like the formation of bubbles of steam in boiling water.
The idea is that the most probable histories of the universe, would be like the surfaces of the bubbles. Many small bubbles would appear, and then disappear again. These would correspond to mini universes that would expand, but would collapse again while still of microscopic size. They are possible alternative universes, but they are not of much interest since they do not last long enough to develop galaxies and stars, let alone intelligent life. A few of the little bubbles, however, with grow to a certain size at which they are safe from recollapse. They will continue to expand at an ever increasing rate, and will form the bubbles we see. They will correspond to universes that would start off expanding at an ever increasing rate. This is called inflation, like the way prices go up every year.

The world record for inflation, was in Germany after the First World War. Prices rose by a factor of ten million in a period of 18 months. But that was nothing compared to inflation in the early universe. The universe expanded by a factor of million trillion trillion in a tiny fraction of a second. Unlike inflation in prices, inflation in the early universe was a very good thing. It produced a very large, and uniform universe, just as we observe. However, it would not be completely uniform. In the sum over histories, histories that are very slightly irregular, will have almost as high probabilities as the completely uniform and regular history.. The theory therefore predicts that the early universe is likely to be slightly non-uniform. These irregularities would produce small variations in the intensity of the microwave background from different directions. The microwave background has been observed by the Map satellite, and was found to have exactly the kind of variations predicted. So we know we are on the right lines.

The irregularities in the early universe, will mean that some regions will have slightly higher density than others. The gravitational attraction of the extra density, will slow the expansion of the region, and can eventually cause the region to collapse to form galaxies and stars. So look well at the map of the microwave sky. It is the blue print for all the structure in the universe. We are the product of quantum fluctuations in the very early universe. God really does play dice.

We have made tremendous progress in cosmology in the last hundred years. The General Theory of Relativity, and the discovery of the expansion of the universe, shattered the old picture of an ever existing, and ever lasting universe. Instead, general relativity predicted that the universe, and time itself, would begin in the big bang. It also predicted that time would come to an end in black holes. The discovery of the cosmic microwave background, and observations of black holes, support these conclusions. This is a profound change in our picture of the universe, and of reality itself.

Although the General Theory of Relativity, predicted that the universe must have come from a period of high curvature in the past, it could not predict how the universe would emerge from the big bang. Thus general relativity on its own, can not answer the central question in cosmology, Why is the universe, the way it is. However, if general relativity is combined with quantum theory, it may be possible to predict how the universe would start. It would initially expand at an ever increasing rate. During this so called inflationary period, the marriage of the two theories predicted that small fluctuations would develop, and lead to the formation of galaxies, stars, and all the other structure in the universe. This is confirmed by observations of small non uniformities in the cosmic microwave background, with exactly the predicted properties. So it seems we are on our way to understanding the origin of the universe, though much more work will be needed. A new window on the very early universe, will be opened when we can detect gravitational waves by accurately measuring the distances between space craft. Gravitational waves propagate freely to us from earliest times, unimpeded by any intervening material. By contrast, light is scattered many times by free electrons. The scattering goes on until the electrons freeze out, after 300,000 years.

Despite having had some great successes, not everything is solved. We do not yet have a good theoretical understanding, of the observations that the expansion of the universe, is accelerating again, after a long period of slowing down. Without such an understanding, we can not be sure of the future of the universe. Will it continue to expand forever? Is inflation a law of Nature? Or will the universe eventually collapse again? New observational results, and theoretical advances, are coming in rapidly. Cosmology is a very exciting and active subject. We are getting close to answering the age old questions. Why are we here? Where did we come from?

Thank you for listening to me.

Conclusion of a letter from F. Scott Fitzgerald to his 12-year-old daughter Scottie, away at summer camp, Aug. 8, 1933:

Things to worry about:
Worry about courage
Worry about cleanliness
Worry about efficiency
Worry about horsemanship

Things not to worry about:
Don’t worry about popular opinion
Don’t worry about dolls
Don’t worry about the past
Don’t worry about the future
Don’t worry about growing up
Don’t worry about anybody getting ahead of you
Don’t worry about triumph
Don’t worry about failures unless it comes through your own fault
Don’t worry about mosquitoes
Don’t worry about flies
Don’t worry about insects in general
Don’t worry about parents
Don’t worry about boys
Don’t worry about disappointments
Don’t worry about pleasures
Don’t worry about satisfactions

Things to think about:
What am I really aiming at?

How good am I really in comparison to my contemporaries in regard to:
(a) Scholarship
(b) Do I really understand about people and am I able to get along with them?
(c) Am I trying to make my body a useful instrument or am I neglecting it?


“He didn’t want me to have the fun of making my own mistakes,” she wrote later. “He wanted to make them for me.”

Declaration of the Rights of Man and of the Citizen (1789)

Approved by the National Assembly of France, August 26, 1789

The representatives of the French people, organized as a National Assembly, believing that the ignorance, neglect, or contempt of the rights of man are the sole cause of public calamities and of the corruption of governments, have determined to set forth in a solemn declaration the natural, unalienable, and sacred rights of man, in order that this declaration, being constantly before all the members of the Social body, shall remind them continually of their rights and duties; in order that the acts of the legislative power, as well as those of the executive power, may be compared at any moment with the objects and purposes of all political institutions and may thus be more respected, and, lastly, in order that the grievances of the citizens, based hereafter upon simple and incontestable principles, shall tend to the maintenance of the constitution and redound to the happiness of all. Therefore the National Assembly recognizes and proclaims, in the presence and under the auspices of the Supreme Being, the following rights of man and of the citizen:
Articles:
1.  Men are born and remain free and equal in rights. Social distinctions may be founded only upon the general good.
2.  The aim of all political association is the preservation of the natural and imprescriptible rights of man. These rights are liberty, property, security, and resistance to oppression.
3.  The principle of all sovereignty resides essentially in the nation. No body nor individual may exercise any authority which does not proceed directly from the nation.
4.  Liberty consists in the freedom to do everything which injures no one else; hence the exercise of the natural rights of each man has no limits except those which assure to the other members of the society the enjoyment of the same rights. These limits can only be determined by law.
5.  Law can only prohibit such actions as are hurtful to society. Nothing may be prevented which is not forbidden by law, and no one may be forced to do anything not provided for by law.
6.  Law is the expression of the general will. Every citizen has a right to participate personally, or through his representative, in its foundation. It must be the same for all, whether it protects or punishes. All citizens, being equal in the eyes of the law, are equally eligible to all dignities and to all public positions and occupations, according to their abilities, and without distinction except that of their virtues and talents.
7.  No person shall be accused, arrested, or imprisoned except in the cases and according to the forms prescribed by law. Any one soliciting, transmitting, executing, or causing to be executed, any arbitrary order, shall be punished. But any citizen summoned or arrested in virtue of the law shall submit without delay, as resistance constitutes an offense.
8.  The law shall provide for such punishments only as are strictly and obviously necessary, and no one shall suffer punishment except it be legally inflicted in virtue of a law passed and promulgated before the commission of the offense.
9.  As all persons are held innocent until they shall have been declared guilty, if arrest shall be deemed indispensable, all harshness not essential to the securing of the prisoner's person shall be severely repressed by law.
10.  No one shall be disquieted on account of his opinions, including his religious views, provided their manifestation does not disturb the public order established by law.
11.  The free communication of ideas and opinions is one of the most precious of the rights of man. Every citizen may, accordingly, speak, write, and print with freedom, but shall be responsible for such abuses of this freedom as shall be defined by law.
12.  The security of the rights of man and of the citizen requires public military forces. These forces are, therefore, established for the good of all and not for the personal advantage of those to whom they shall be intrusted.
13.  A common contribution is essential for the maintenance of the public forces and for the cost of administration. This should be equitably distributed among all the citizens in proportion to their means.
14.  All the citizens have a right to decide, either personally or by their representatives, as to the necessity of the public contribution; to grant this freely; to know to what uses it is put; and to fix the proportion, the mode of assessment and of collection and the duration of the taxes.
15.  Society has the right to require of every public agent an account of his administration.
16.  A society in which the observance of the law is not assured, nor the separation of powers defined, has no constitution at all.
17.  Since property is an inviolable and sacred right, no one shall be deprived thereof except where public necessity, legally determined, shall clearly demand it, and then only on condition that the owner shall have been previously and equitably indemnified.

http://setiathome.ssl.berkeley.edu/~aparsons/guitar/songs/Bob_Dylan_-_Don%27t_Think_Twice.txt

Don't Think Twice (Bob Dylan)

   C               G              Am        F                    G-G7
It ain't no use to sit and wonder why babe, if you don't know by now.
   C               G              Am        F                  G-G7
It ain't no use to sit and wonder why babe, it don't matter anyhow.
         C                    C7
When the rooster crows at the break of dawn,
       F                        C
You'll look out your window and I'll be gone.
E                     Am
You're the reason I'm travelling on,
    F           G             C
But don't think twice, it's alright.

   C               G               Am          F                 G-G7
It ain't no use in turnin' on your light babe, the light I never knowed.
   C               G               Am          F                           G-G7
It ain't no use in turnin' on your light babe, I'm on the dark side of the road.
        C                                  C7
Still I wish there was something you could do or say,
   F                         C
To make me want to change my mind and stay.
E                     Am
We never did too much talkin' anyway.
    F           G             C
But don't think twice, it's alright.

   C               G              Am         F                    G-G7
It ain't no use in callin' out my name babe, like you never did before.
   C               G              Am         F                   G-G7
It ain't no use in calling out my name babe, I can't hear you anymore.
      C                                C7
I'm a-thinkin' and a-wonderin' all the way down the road,
  F                     C
I once loved a woman, a child I am told.
  E                          Am
I gave her my heart, but she wanted my soul.
    F           G             C
But don't think twice, it's alright.

    C  G        Am              F             G-G7
So  lo-ng Honey-babe, where I'm bound I can't tell.
    C          G          Am         F                          G-G7
But goodbye is too good a word babe, so I'll just say fare-thee-well.
C                          C7
I ain't sayin' you treated me unkind.
    F                         C
You could 'a done better, but I don't mind.
E                       Am
You just kind 'a wasted my precious time,
F               G             C
But don't think twice, it's alright.

15 Styles of Distorted Thinking

1. Filtering: You take the negative details and magnify them, while filtering out all positive aspects of a situation. A single detail may be picked out, and the whole event becomes colored by this detail. When you pull negative things out of context, isolated from all the good experiences around you, you make them larger and more awful than they really are.
2. Polarized Thinking: The hallmark of this distortion is an insistence on dichotomous choices. Things are black or white, good or bad. You tend to perceive everything at the extremes, with very little room for a middle ground. The greatest danger in polarized thinking is its impact on how you judge yourself. For example-You have to be perfect or you're a failure.
3. Overgeneralization: You come to a general conclusion based on a single incident or piece of evidence. If something bad happens once, you expect it to happen over and over again. 'Always' and 'never' are cues that this style of thinking is being utilized. This distortion can lead to a restricted life, as you avoid future failures based on the single incident or event.
4. Mind Reading: Without their saying so, you know what people are feeling and why they act the way they do. In particular, you are able to divine how people are feeling toward you. Mind reading depends on a process called projection. You imagine that people feel the same way you do and react to things the same way you do. Therefore, you don't watch or listen carefully enough to notice that they are actually different. Mind readers jump to conclusions that are true for them, without checking whether they are true for the other person.
5. Catastrophizing: You expect disaster. You notice or hear about a problem and start "what if's." What if that happens to me? What if tragedy strikes? There are no limits to a really fertile catastrophic imagination. An underlying catalyst for this style of thinking is that you do not trust in yourself and your capacity to adapt to change.
6. Personalization: This is the tendency to relate everything around you to yourself. For example, thinking that everything people do or say is some kind of reaction to you. You also compare yourself to others, trying to determine who's smarter, better looking, etc. The underlying assumption is that your worth is in question. You are therefore continually forced to test your value as a person by measuring yourself against others. If you come out better, you get a moment's relief. If you come up short, you feel diminished. The basic thinking error is that you interpret each experience, each conversation, each look as a clue to your worth and value.
7. Control Fallacies: There are two ways you can distort your sense of power and control. If you feel externally controlled, you see yourself as helpless, a victim of fate. The fallacy of internal control has you responsible for the pain and happiness of everyone around you. Feeling externally controlled keeps you stuck. You don't believe you can really affect the basic shape of your life, let alone make any difference in the world. The truth of the matter is that we are constantly making decisions, and that every decision affects our lives. On the other hand, the fallacy of internal control leaves you exhausted as you attempt to fill the needs of everyone around you, and feel responsible in doing so (and guilty when you cannot).
8. Fallacy of Fairness: You feel resentful because you think you know what's fair, but other people won't agree with you. Fairness is so conveniently defined, so temptingly self-serving, that each person gets locked into his or her own point of view. It is tempting to make assumptions about how things would change if people were only fair or really valued you. But the other person hardly ever sees it that way, and you end up causing yourself a lot of pain and an ever-growing resentment.
9. Blaming: You hold other people responsible for your pain, or take the other tack and blame yourself for every problem. Blaming often involves making someone else responsible for choices and decisions that are actually our own responsibility. In blame systems, you deny your right (and responsibility) to assert your needs, say no, or go elsewhere for what you want.
10. Shoulds: You have a list of ironclad rules about how you and other people should act. People who break the rules anger you, and you feel guilty if you violate the rules. The rules are right and indisputable and, as a result, you are often in the position of judging and finding fault (in yourself and in others). Cue words indicating the presence of this distortion are should, ought, and must.
11. Emotional Reasoning: You believe that what you feel must be true-automatically. If you feel stupid or boring, then you must be stupid and boring. If you feel guilty, then you must have done something wrong. The problem with emotional reasoning is that our emotions interact and correlate with our thinking process. Therefore, if you have distorted thoughts and beliefs, your emotions will reflect these distortions.
12. Fallacy of Change: You expect that other people will change to suit you if you just pressure or cajole them enough. You need to change people because your hopes for happiness seem to depend entirely on them. The truth is the only person you can really control or have much hope of changing is yourself. The underlying assumption of this thinking style is that your happiness depends on the actions of others. Your happiness actually depends on the thousands of large and small choices you make in your life.
13. Global Labeling: You generalize one or two qualities (in yourself or others) into a negative global judgment. Global labeling ignores all contrary evidence, creating a view of the world that can be stereotyped and one-dimensional. Labeling yourself can have a negative and insidious impact upon your self-esteem; while labeling others can lead to snap-judgments, relationship problems, and prejudice.
14. Being Right: You feel continually on trial to prove that your opinions and actions are correct. Being wrong is unthinkable and you will go to any length to demonstrate your rightness. Having to be 'right' often makes you hard of hearing. You aren't interested in the possible veracity of a differing opinion, only in defending your own. Being right becomes more important than an honest and caring relationship.
15. Heaven's Reward Fallacy: You expect all your sacrifice and self-denial to pay off, as if there were someone keeping score. You fell bitter when the reward doesn't come as expected. The problem is that while you are always doing the 'right thing,' if your heart really isn't in it, you are physically and emotionally depleting yourself.
*FromThoughts & Feelingsby McKay, Davis, & Fanning. New Harbinger, 1981. These styles of thinking (or cognitive distortions) were gleaned from the work of several authors, including Albert Ellis, Aaron Beck, and David Burns, among others.

Cat Stevens - Wild World

Nine ways of resting the mind
From Rigpa Wiki


Nine ways of resting the mind (Tib. sem nepé tab gu; Wyl. sems gnas pa’i thabs dgu) when cultivating shamatha.

1. Resting the Mind – focusing the mind upon an object [number 2 on the illustration]
2. Resting the Mind Longer – maintaining that continuity [9]
3. Continuously Resettling the Mind – whenever one forgets the object and becomes distracted one resettles the mind [13]
4. Fully Settling the Mind – by settling in that way, the mind becomes increasingly focused on the object [16]
5. Taming the Mind – by thinking of the qualities of samadhi, one feels greater joy for meditation [21]
6. Pacification of the Mind – then seeing the faults of distraction, one’s dislike for meditation is pacified [22]
7. Complete Pacification of the Mind – then whenever the cause of distraction, such as the subsidiary disturbing emotions or sleepiness or mental unease occur, they are completely pacified [24]
8. One-pointedness – then one attains some stability through applying the antidotes for distraction [26]
9. Resting in Equanimity – finally one is able to rest the mind on its object quite naturally, without resorting to any antidotes [28]

The ninth stage of resting the mind is also known as the ‘one-pointed mind of the desire realm’ (Wyl. ‘dod sems rtse gcig pa).

These are taken from Maitreya's Ornament of Mahayana Sutras (Skt. Mahayanasutralankara).


Six Powers

These stages are accomplished through the six powers (Tib. tob druk; Wyl. stobs drug):

1. Listening/study (Tib. töpa; Wyl. thos pa) – ‘resting the mind’ is accomplished through listening to meditation instructions
2. Reflection (Tib. sampa; Wyl. bsam pa) – ‘resting the mind longer’ is accomplished through reflection and contemplation
3. Mindfulness (Tib. drenpa; Wyl. dran pa) – through mindfulness one accomplishes ‘continuously resettling’ and ‘fully settling the mind’; whenever one is distracted one gathers the mind and slowly, through habituation, non-distraction occurs
4. Awareness (Tib. shé shyin; Wyl. shes bzhin) – through awareness one accomplishes ‘taming the mind’, ‘pacifying the mind’ and ‘completely pacifying the mind’; with joy for awareness and seeing the faults of succumbing to thoughts and negative emotions, one no longer falls prey to them
5. Diligence (Tib. tsöndrü; Wyl. brtson ‘grus) – through diligence one accomplishes ‘complete pacification’ and ‘one-pointedness’; even subtle thoughts and negative emotions are abandoned
6. Complete familiarity (Tib. yongsu dripa; Wyl. yongs su ‘dris pa) – the final stage of ‘resting in equanimity’ where the mind is unaffected by the obstacles of dullness or agitation is accomplished through complete familiarity.

Four Mental Engagements

All of these stages can be condensed into the four mental engagements (Tib. yi la jepa shyi; Wyl. yid la byed pa bzhi):

1. tightly focused engagement – relates to the first two stages of resting the mind
2. interrupted engagement – this occurs from stage three to stage seven, when one is still susceptible to the obstacles of dullness and agitation and is therefore unable to abide for a long time
3. uninterrupted engagement – at stage eight one is able to remain unaffected by the obstacles of dullness and agitation without too much exertion
4. effortless engagement – at the ninth stage one is able to maintain the practice effortlessly

BCBG: bon chic, bon genre

Misanthropy

Hunter S. Thompson Essay. “Open Letter To The Youth Of Our Nation” 1955

1955 for The Athenaeum Literary Association’s bound yearbook, it won third prize in The Nettleroth contest. Great writing for a 18 year old, and makes for a funny read too.



Young people of America, awake from your slumber of indolence and hark-en the call of the future! Do you realise you are rapidly becoming a doomed generation? Do you realise that the fate of the world and of generations to come rests on your shoulders?  Do you realise that at any time you may be called on to protect your country and the freedom of the world from the creeping scourge of communism? How can you possibly laugh in the face of the disasters which face us all from all sides? Oh ignorant youth, the world is not a joyous place. The time has come for you to dispense with the frivolous pleasures of childhood and get down to honest toil until you are sixty-five. Then and only then can you relax and collect your social security and live happily until the time of your death. Also your insolent attitude disturbs me greatly. You have the nerve to say that you have never known what it is like to live in a secure and peaceful world; you say that the present generation has balled things up to the extent that we now face a war so terrible that the very thought of it makes hardened veterans shudder; you say it is our fault that World War ll  was fought in vein; you say that it is impossible to lay plans for the future until you are sure you have a future. I say Nonsense! None of these things matter. If you expect a future you must carve it out in the face of these things. You also say that you must wait until after you have served your time with the service to settle down. Ridiculous! It is a man’s duty to pull up stakes and serve his country at any time, then settle down again.
I say there is no excuse for a feeling of insecurity on your part;there is no excuse for juvenile delinquency; there is no excuse for your attitude except that you are rotten and lazy! I was never like that! I worked hard; I saved; I didn’t run around and stay out late at night; I carved out my own future through hard work and virtuous living, and look at me now: a respectful and successful man.
I warn you, if you don’t start now it will be too late, and the blame for the end of the world will be laid at your feet. Heed my warning, oh depraved and profligate youth; I say awake, awake, awake! 
Fearfully and disgustedly yours,
John J. Righteous-Hypocrite.        

NYC - Mindrelic Timelapse from Mindrelic on Vimeo.

I HATE EVERYONE

MC Solaar - La belle et le bad boy

They Come Runnin' Just As Fast As They Can, Cause Every Girl's Crazy 'Bout A Sharp Dressed Man

keep on tryin - poco

I've been thinkin' 'bout
All the times you told me
You're so full of doubt
You just can't let it be
But I know
If you keep on comin' back for more
Then I'll keep on tryin'
I'll keep on tryin'

And I've been drinkin' now
Just a little too much
And I don't know how
I can get in touch with you
Now there's only one thing for me to do
That's to keep on tryin' to get home to you

And I feel so satisfied when
I can see you smile I
I want to confide in
All that is true
So I'll keep on tryin'
I'm through with lyin'
Just like the sun above
I'll come shinin' through
Oh, yes I'll keep on tryin'
I'm tired of cryin'
I got to find a way
To get on home to you

I've been thinkin' 'bout
All the times you held me
I never heard you shout
The flow of energy was so fine
Now I think I'll lay it on the line
And keep on tryin'
To get home to you

And I feel so satisfied when
I can see you smile I
I want to confide in
All that is true, so I'll
Keep on tryin' I'm
Through with lyin'
Just like the sun above
I'll come shinin' through
Yes I will
Oh yes I'll keep on tryin'
I'm tired of cryin'
I got to find a way
To get on home to you

Lovers and madmen have such seething brains,
Such shaping fantasies, that apprehend
More than cool reason ever comprehends.

Buffalo buffalo Buffalo buffalo buffalo buffalo Buffalo buffalo

Heaven has no rage like love to hatred turned, nor hell a fury like a woman scorned

stopping by woods on a snowy evening

eclipse

weheartit

i have loved the stars too fondly to be fearful of the night

all from we<3it

What a flash bulb looks like at 1052 frames per second

slow burn from frazerchurchill on Vimeo.

Alice in Wonderland (1903)

http://en.wikipedia.org/wiki/File:Alice_in_Wonderland_%281903%29.ogv

... imagine a puddle waking up one morning and thinking, 'This is an interesting world I find myself in - an interesting hole I find myself in - fits me rather neatly, doesn't it? In fact it fits me staggeringly well, must have been made to have me in it!' This is such a powerful idea that as the sun rises in the sky and the air heats up and as, gradually, the puddle gets smaller and smaller, it's still frantically hanging on to the notion that everything's going to be alright, because this world was meant to have him in it, was built to have him in it; so the moment he disappears catches him rather by surprise. Douglas Adams

AWESOME

Winter Solstice Lunar Eclipse from William Castleman on Vimeo.

Annabel Lee -- E. A. Poe

It was many and many a year ago,
In a kingdom by the sea,
That a maiden there lived whom you may know
By the name of Annabel Lee;
And this maiden she lived with no other thought
Than to love and be loved by me.

I was a child and she was a child,
In this kingdom by the sea:
But we loved with a love that was more than love -
I and my Annabel Lee;
With a love that the winged seraphs of heaven
Coveted her and me.

And this was the reason that, long ago,
In this kingdom by the sea,
A wind blew out of a cloud, chilling
My beautiful Annabel Lee;
So that her high-born kinsmen came
And bore her away from me,
To shut her up in a sepulchre
In this kingdom by the sea.

The angels, not half so happy in heaven,
Went envying her and me -
Yes! that was the reason (as all men know,
In this kingdom by the sea)
That the wind came out of the cloud one night,
Chilling and killing my Annabel Lee.

But our love it was stronger by far than the love
Of those who were older than we -
Of many far wiser than we -
And neither the angels in heaven above,
Nor the demons down under the sea,
Can ever dissever my soul from the soul
Of the beautiful Annabel Lee;

For the moon never beams without bringing me dreams
Of the beautiful Annabel Lee;
And the stars never rise but I feel the bright eyes
Of the beautiful Annabel Lee;
And so, all the night-tide, I lie down by the side
Of my darling -my darling -my life and my bride,
In the sepulchre there by the sea -
In her tomb by the sounding sea.

The Rime of the Ancient Mariner

Part I

It is an ancient Mariner,
And he stoppeth one of three.
`By thy long grey beard and glittering eye,
Now wherefore stopp'st thou me?

The bridegroom's doors are opened wide,
And I am next of kin;
The guests are met, the feast is set:
Mayst hear the merry din.'

He holds him with his skinny hand,
"There was a ship," quoth he.
`Hold off! unhand me, grey-beard loon!'
Eftsoons his hand dropped he.

He holds him with his glittering eye -
The Wedding-Guest stood still,
And listens like a three years' child:
The Mariner hath his will.

The Wedding-Guest sat on a stone:
He cannot choose but hear;
And thus spake on that ancient man,
The bright-eyed Mariner.

"The ship was cheered, the harbour cleared,
Merrily did we drop
Below the kirk, below the hill,
Below the lighthouse top.

The sun came up upon the left,
Out of the sea came he!
And he shone bright, and on the right
Went down into the sea.

Higher and higher every day,
Till over the mast at noon -"
The Wedding-Guest here beat his breast,
For he heard the loud bassoon.

The bride hath paced into the hall,
Red as a rose is she;
Nodding their heads before her goes
The merry minstrelsy.

The Wedding-Guest he beat his breast,
Yet he cannot choose but hear;
And thus spake on that ancient man,
The bright-eyed Mariner.

"And now the storm-blast came, and he
Was tyrannous and strong:
He struck with his o'ertaking wings,
And chased us south along.

With sloping masts and dipping prow,
As who pursued with yell and blow
Still treads the shadow of his foe,
And foward bends his head,
The ship drove fast, loud roared the blast,
And southward aye we fled.

And now there came both mist and snow,
And it grew wondrous cold:
And ice, mast-high, came floating by,
As green as emerald.

And through the drifts the snowy clifts
Did send a dismal sheen:
Nor shapes of men nor beasts we ken -
The ice was all between.

The ice was here, the ice was there,
The ice was all around:
It cracked and growled, and roared and howled,
Like noises in a swound!

At length did cross an Albatross,
Thorough the fog it came;
As it had been a Christian soul,
We hailed it in God's name.

It ate the food it ne'er had eat,
And round and round it flew.
The ice did split with a thunder-fit;
The helmsman steered us through!

And a good south wind sprung up behind;
The Albatross did follow,
And every day, for food or play,
Came to the mariner's hollo!

In mist or cloud, on mast or shroud,
It perched for vespers nine;
Whiles all the night, through fog-smoke white,
Glimmered the white moonshine."

`God save thee, ancient Mariner,
From the fiends that plague thee thus! -
Why look'st thou so?' -"With my crossbow
I shot the Albatross."


Part II

"The sun now rose upon the right:
Out of the sea came he,
Still hid in mist, and on the left
Went down into the sea.

And the good south wind still blew behind,
But no sweet bird did follow,
Nor any day for food or play
Came to the mariners' hollo!

And I had done a hellish thing,
And it would work 'em woe:
For all averred, I had killed the bird
That made the breeze to blow.
Ah wretch! said they, the bird to slay,
That made the breeze to blow!

Nor dim nor red, like God's own head,
The glorious sun uprist:
Then all averred, I had killed the bird
That brought the fog and mist.
'Twas right, said they, such birds to slay,
That bring the fog and mist.

The fair breeze blew, the white foam flew,
The furrow followed free;
We were the first that ever burst
Into that silent sea.

Down dropped the breeze, the sails dropped down,
'Twas sad as sad could be;
And we did speak only to break
The silence of the sea!

All in a hot and copper sky,
The bloody sun, at noon,
Right up above the mast did stand,
No bigger than the moon.

Day after day, day after day,
We stuck, nor breath nor motion;
As idle as a painted ship
Upon a painted ocean.

Water, water, every where,
And all the boards did shrink;
Water, water, every where,
Nor any drop to drink.

The very deep did rot: O Christ!
That ever this should be!
Yea, slimy things did crawl with legs
Upon the slimy sea.

About, about, in reel and rout
The death-fires danced at night;
The water, like a witch's oils,
Burnt green, and blue, and white.

And some in dreams assured were
Of the Spirit that plagued us so;
Nine fathom deep he had followed us
From the land of mist and snow.

And every tongue, through utter drought,
Was withered at the root;
We could not speak, no more than if
We had been choked with soot.

Ah! well-a-day! what evil looks
Had I from old and young!
Instead of the cross, the Albatross
About my neck was hung."


Part III

"There passed a weary time. Each throat
Was parched, and glazed each eye.
A weary time! a weary time!
How glazed each weary eye -
When looking westward, I beheld
A something in the sky.

At first it seemed a little speck,
And then it seemed a mist;
It moved and moved, and took at last
A certain shape, I wist.

A speck, a mist, a shape, I wist!
And still it neared and neared:
As if it dodged a water-sprite,
It plunged and tacked and veered.

With throats unslaked, with black lips baked,
We could nor laugh nor wail;
Through utter drought all dumb we stood!
I bit my arm, I sucked the blood,
And cried, A sail! a sail!

With throats unslaked, with black lips baked,
Agape they heard me call:
Gramercy! they for joy did grin,
And all at once their breath drew in,
As they were drinking all.

See! see! (I cried) she tacks no more!
Hither to work us weal;
Without a breeze, without a tide,
She steadies with upright keel!

The western wave was all a-flame,
The day was well nigh done!
Almost upon the western wave
Rested the broad bright sun;
When that strange shape drove suddenly
Betwixt us and the sun.

And straight the sun was flecked with bars,
(Heaven's Mother send us grace!)
As if through a dungeon-grate he peered
With broad and burning face.

Alas! (thought I, and my heart beat loud)
How fast she nears and nears!
Are those her sails that glance in the sun,
Like restless gossameres?

Are those her ribs through which the sun
Did peer, as through a grate?
And is that Woman all her crew?
Is that a Death? and are there two?
Is Death that Woman's mate?

Her lips were red, her looks were free,
Her locks were yellow as gold:
Her skin was as white as leprosy,
The Nightmare Life-in-Death was she,
Who thicks man's blood with cold.

The naked hulk alongside came,
And the twain were casting dice;
`The game is done! I've won! I've won!'
Quoth she, and whistles thrice.

The sun's rim dips; the stars rush out:
At one stride comes the dark;
With far-heard whisper o'er the sea,
Off shot the spectre-bark.

We listened and looked sideways up!
Fear at my heart, as at a cup,
My life-blood seemed to sip!
The stars were dim, and thick the night,
The steersman's face by his lamp gleamed white;
From the sails the dew did drip -
Till clomb above the eastern bar
The horned moon, with one bright star
Within the nether tip.

One after one, by the star-dogged moon,
Too quick for groan or sigh,
Each turned his face with a ghastly pang,
And cursed me with his eye.

Four times fifty living men,
(And I heard nor sigh nor groan)
With heavy thump, a lifeless lump,
They dropped down one by one.

The souls did from their bodies fly, -
They fled to bliss or woe!
And every soul it passed me by,
Like the whizz of my crossbow!"


Part IV

`I fear thee, ancient Mariner!
I fear thy skinny hand!
And thou art long, and lank, and brown,
As is the ribbed sea-sand.

I fear thee and thy glittering eye,
And thy skinny hand, so brown.' -
"Fear not, fear not, thou Wedding-Guest!
This body dropped not down.

Alone, alone, all, all alone,
Alone on a wide wide sea!
And never a saint took pity on
My soul in agony.

The many men, so beautiful!
And they all dead did lie;
And a thousand thousand slimy things
Lived on; and so did I.

I looked upon the rotting sea,
And drew my eyes away;
I looked upon the rotting deck,
And there the dead men lay.

I looked to heaven, and tried to pray;
But or ever a prayer had gusht,
A wicked whisper came and made
My heart as dry as dust.

I closed my lids, and kept them close,
And the balls like pulses beat;
Forthe sky and the sea, and the sea and the sky,
Lay like a load on my weary eye,
And the dead were at my feet.

The cold sweat melted from their limbs,
Nor rot nor reek did they:
The look with which they looked on me
Had never passed away.

An orphan's curse would drag to hell
A spirit from on high;
But oh! more horrible than that
Is the curse in a dead man's eye!
Seven days, seven nights, I saw that curse,
And yet I could not die.

The moving moon went up the sky,
And no where did abide:
Softly she was going up,
And a star or two beside -

Her beams bemocked the sultry main,
Like April hoar-frost spread;
But where the ship's huge shadow lay,
The charmed water burnt alway
A still and awful red.

Beyond the shadow of the ship
I watched the water-snakes:
They moved in tracks of shining white,
And when they reared, the elfish light
Fell off in hoary flakes.

Within the shadow of the ship
I watched their rich attire:
Blue, glossy green, and velvet black,
They coiled and swam; and every track
Was a flash of golden fire.

O happy living things! no tongue
Their beauty might declare:
A spring of love gushed from my heart,
And I blessed them unaware:
Sure my kind saint took pity on me,
And I blessed them unaware.

The selfsame moment I could pray;
And from my neck so free
The Albatross fell off, and sank
Like lead into the sea."


Part V

"Oh sleep! it is a gentle thing,
Beloved from pole to pole!
To Mary Queen the praise be given!
She sent the gentle sleep from heaven,
That slid into my soul.

The silly buckets on the deck,
That had so long remained,
I dreamt that they were filled with dew;
And when I awoke, it rained.

My lips were wet, my throat was cold,
My garments all were dank;
Sure I had drunken in my dreams,
And still my body drank.

I moved, and could not feel my limbs:
I was so light -almost
I thought that I had died in sleep,
And was a blessed ghost.

And soon I heard a roaring wind:
It did not come anear;
But with its sound it shook the sails,
That were so thin and sere.

The upper air burst into life!
And a hundred fire-flags sheen,
To and fro they were hurried about!
And to and fro, and in and out,
The wan stars danced between.

And the coming wind did roar more loud,
And the sails did sigh like sedge;
And the rain poured down from one black cloud;
The moon was at its edge.

The thick black cloud was cleft, and still
The moon was at its side:
Like waters shot from some high crag,
The lightning fell with never a jag,
A river steep and wide.

The loud wind never reached the ship,
Yet now the ship moved on!
Beneath the lightning and the moon
The dead men gave a groan.

They groaned, they stirred, they all uprose,
Nor spake, nor moved their eyes;
It had been strange, even in a dream,
To have seen those dead men rise.

The helmsman steered, the ship moved on;
Yet never a breeze up blew;
The mariners all 'gan work the ropes,
Where they were wont to do;
They raised their limbs like lifeless tools -
We were a ghastly crew.

The body of my brother's son
Stood by me, knee to knee:
The body and I pulled at one rope,
But he said nought to me."

`I fear thee, ancient Mariner!'
"Be calm, thou Wedding-Guest!
'Twas not those souls that fled in pain,
Which to their corses came again,
But a troop of spirits blest:

For when it dawned -they dropped their arms,
And clustered round the mast;
Sweet sounds rose slowly through their mouths,
And from their bodies passed.

Around, around, flew each sweet sound,
Then darted to the sun;
Slowly the sounds came back again,
Now mixed, now one by one.

Sometimes a-dropping from the sky
I heard the skylark sing;
Sometimes all little birds that are,
How they seemed to fill the sea and air
With their sweet jargoning!

And now 'twas like all instruments,
Now like a lonely flute;
And now it is an angel's song,
That makes the heavens be mute.

It ceased; yet still the sails made on
A pleasant noise till noon,
A noise like of a hidden brook
In the leafy month of June,
That to the sleeping woods all night
Singeth a quiet tune.

Till noon we quietly sailed on,
Yet never a breeze did breathe;
Slowly and smoothly went the ship,
Moved onward from beneath.

Under the keel nine fathom deep,
From the land of mist and snow,
The spirit slid: and it was he
That made the ship to go.
The sails at noon left off their tune,
And the ship stood still also.

The sun, right up above the mast,
Had fixed her to the ocean:
But in a minute she 'gan stir,
With a short uneasy motion -
Backwards and forwards half her length
With a short uneasy motion.

Then like a pawing horse let go,
She made a sudden bound:
It flung the blood into my head,
And I fell down in a swound.

How long in that same fit I lay,
I have not to declare;
But ere my living life returned,
I heard and in my soul discerned
Two voices in the air.

`Is it he?' quoth one, `Is this the man?
By him who died on cross,
With his cruel bow he laid full low
The harmless Albatross.

The spirit who bideth by himself
In the land of mist and snow,
He loved the bird that loved the man
Who shot him with his bow.'

The other was a softer voice,
As soft as honey-dew:
Quoth he, `The man hath penance done,
And penance more will do.'


Part VI

First Voice

But tell me, tell me! speak again,
Thy soft response renewing -
What makes that ship drive on so fast?
What is the ocean doing?

Second Voice

Still as a slave before his lord,
The ocean hath no blast;
His great bright eye most silently
Up to the moon is cast -

If he may know which way to go;
For she guides him smooth or grim.
See, brother, see! how graciously
She looketh down on him.

First Voice

But why drives on that ship so fast,
Without or wave or wind?

Second Voice

The air is cut away before,
And closes from behind.

Fly, brother, fly! more high, more high!
Or we shall be belated:
For slow and slow that ship will go,
When the Mariner's trance is abated.

"I woke, and we were sailing on
As in a gentle weather:
'Twas night, calm night, the moon was high;
The dead men stood together.

All stood together on the deck,
For a charnel-dungeon fitter:
All fixed on me their stony eyes,
That in the moon did glitter.

The pang, the curse, with which they died,
Had never passed away:
I could not draw my eyes from theirs,
Nor turn them up to pray.

And now this spell was snapped: once more
I viewed the ocean green,
And looked far forth, yet little saw
Of what had else been seen -

Like one that on a lonesome road
Doth walk in fear and dread,
And having once turned round walks on,
And turns no more his head;
Because he knows a frightful fiend
Doth close behind him tread.

But soon there breathed a wind on me,
Nor sound nor motion made:
Its path was not upon the sea,
In ripple or in shade.

It raised my hair, it fanned my cheek
Like a meadow-gale of spring -
It mingled strangely with my fears,
Yet it felt like a welcoming.

Swiftly, swiftly flew the ship,
Yet she sailed softly too:
Sweetly, sweetly blew the breeze -
On me alone it blew.

Oh! dream of joy! is this indeed
The lighthouse top I see?
Is this the hill? is this the kirk?
Is this mine own country?

We drifted o'er the harbour-bar,
And I with sobs did pray -
O let me be awake, my God!
Or let me sleep alway.

The harbour-bay was clear as glass,
So smoothly it was strewn!
And on the bay the moonlight lay,
And the shadow of the moon.

The rock shone bright, the kirk no less,
That stands above the rock:
The moonlight steeped in silentness
The steady weathercock.

And the bay was white with silent light,
Till rising from the same,
Full many shapes, that shadows were,
In crimson colours came.

A little distance from the prow
Those crimson shadows were:
I turned my eyes upon the deck -
Oh, Christ! what saw I there!

Each corse lay flat, lifeless and flat,
And, by the holy rood!
A man all light, a seraph-man,
On every corse there stood.

This seraph-band, each waved his hand:
It was a heavenly sight!
They stood as signals to the land,
Each one a lovely light;

This seraph-band, each waved his hand,
No voice did they impart -
No voice; but oh! the silence sank
Like music on my heart.

But soon I heard the dash of oars,
I heard the Pilot's cheer;
My head was turned perforce away,
And I saw a boat appear.

The Pilot and the Pilot's boy,
I heard them coming fast:
Dear Lord in heaven! it was a joy
The dead men could not blast.

I saw a third -I heard his voice:
It is the Hermit good!
He singeth loud his godly hymns
That he makes in the wood.
He'll shrieve my soul, he'll wash away
The Albatross's blood."


Part VII

"This Hermit good lives in that wood
Which slopes down to the sea.
How loudly his sweet voice he rears!
He loves to talk with marineers
That come from a far country.

He kneels at morn, and noon, and eve -
He hath a cushion plump:
It is the moss that wholly hides
The rotted old oak-stump.

The skiff-boat neared: I heard them talk,
`Why, this is strange, I trow!
Where are those lights so many and fair,
That signal made but now?'

`Strange, by my faith!' the Hermit said -
`And they answered not our cheer!
The planks looked warped! and see those sails,
How thin they are and sere!
I never saw aught like to them,
Unless perchance it were

Brown skeletons of leaves that lag
My forest-brook along;
When the ivy-tod is heavy with snow,
And the owlet whoops to the wolf below,
That eats the she-wolf's young.'

`Dear Lord! it hath a fiendish look -
(The Pilot made reply)
I am afeared' -`Push on, push on!'
Said the Hermit cheerily.

The boat came closer to the ship,
But I nor spake nor stirred;
The boat came close beneath the ship,
And straight a sound was heard.

Under the water it rumbled on,
Still louder and more dread:
It reached the ship, it split the bay;
The ship went down like lead.

Stunned by that loud and dreadful sound,
Which sky and ocean smote,
Like one that hath been seven days drowned
My body lay afloat;
But swift as dreams, myself I found
Within the Pilot's boat.

Upon the whirl where sank the ship
The boat spun round and round;
And all was still, save that the hill
Was telling of the sound.

I moved my lips -the Pilot shrieked
And fell down in a fit;
The holy Hermit raised his eyes,
And prayed where he did sit.

I took the oars: the Pilot's boy,
Who now doth crazy go,
Laughed loud and long, and all the while
His eyes went to and fro.
`Ha! ha!' quoth he, `full plain I see,
The Devil knows how to row.'

And now, all in my own country,
I stood on the firm land!
The Hermit stepped forth from the boat,
And scarcely he could stand.

O shrieve me, shrieve me, holy man!
The Hermit crossed his brow.
`Say quick,' quoth he `I bid thee say -
What manner of man art thou?'

Forthwith this frame of mine was wrenched
With a woeful agony,
Which forced me to begin my tale;
And then it left me free.

Since then, at an uncertain hour,
That agony returns;
And till my ghastly tale is told,
This heart within me burns.

I pass, like night, from land to land;
I have strange power of speech;
That moment that his face I see,
I know the man that must hear me:
To him my tale I teach.

What loud uproar bursts from that door!
The wedding-guests are there:
But in the garden-bower the bride
And bride-maids singing are;
And hark the little vesper bell,
Which biddeth me to prayer!

O Wedding-Guest! this soul hath been
Alone on a wide wide sea:
So lonely 'twas, that God himself
Scarce seemed there to be.

O sweeter than the marriage-feast,
'Tis sweeter far to me,
To walk together to the kirk
With a goodly company! -

To walk together to the kirk,
And all together pray,
While each to his great Father bends,
Old men, and babes, and loving friends,
And youths and maidens gay!

Farewell, farewell! but this I tell
To thee, thou Wedding-Guest!
He prayeth well, who loveth well
Both man and bird and beast.

He prayeth best, who loveth best
All things both great and small;
For the dear God who loveth us,
He made and loveth all."

The Mariner, whose eye is bright,
Whose beard with age is hoar,
Is gone; and now the Wedding-Guest
Turned from the bridegroom's door.

He went like one that hath been stunned,
And is of sense forlorn:
A sadder and a wiser man
He rose the morrow morn.