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Maera lay still, his head on his arms, his face in the sand. He felt warm and sticky from the bleeding. Each time he felt the horn coming. Sometimes the bull only bumped him with his head. Once the horn went all the way through him and he felt it go into the sand. Some one had the bull by the tail. They were swearing at him and flopping the cape in his face. Then the bull was gone. Some men picked Maera up and started to run with him toward the barriers through the gate out the passageway around under the grandstand to the infirmary. They laid Maera down on the cot and one of the men went out for the doctor. The others stood around. The doctor came running from the coral where he had been sewing up picador horses. He had to stop and wash his hands. There was a great shouting going on in the grandstand overhead. Maera felt everything getting larger and larger and then smaller and smaller. Then it got larger and larger and larger and then smaller and smaller. Then everything commenced to run faster and faster as when they speed up a cinematograph film. Then he was dead.
The problem was not that Americans spent beyond their means but that their means had not kept up with what the larger economy could and should have been able to provide them. the American economy had been growing briskly, and America's middle class naturally expected to share in that growth. But it didn't. A larger and larger portion of the economy's winnings had gone to people at the top.
Objectivism is the getting rid of the lyrical interference of the individual as ego, of the?subjec? and his soul, that peculiar presumption by which western man has interposed himself between what he is as a creature of nature (with certain instructions to carry out) and those other creations of nature which we may, with no derogation, call objects. For a man is himself an object, whatever he may take to be his advantages, the more likely to recognize himself as such the greater his advantages, particularly at that moment that he achieves an humilitas sufficient to make him of use. It comes to this: the use of a man, by himself and thus by others, lies in how he conceives his relation to nature, that force to which he owes his somewhat small existence. If he sprawl, he shall find little to sing but himself, and shall sing, nature has such paradoxical ways, by way of artificial forms outside of himself. But if he stays inside himself, if he is contained within his nature as he is participant in the larger force, he will be able to listen, and his hearing through himself will give him secrets objects share. And by an inverse law his shapes will make their own way. It is in this sense that the projective act, which is the artis?s act in the larger field of objects, leads to dimensions larger than the man. For a ma?s problems, the moment he takes speech up in all its fullness, is to give his work his seriousness, a seriousness sufficient to cause the thing he makes to try to take its place alongside the things of nature. This is not easy.
I said we are going to balance an $11 billion budget deficit in a $29 billion budget, so by percentage, the largest budget deficit in America, by percentage, larger than California, larger than New York, larger than Illinois. And we're going to balance that without raising taxes on the people of the state of New Jersey.
We human beings are only a part of something very much larger. When we walk along, we may crush a beetle or simply cause a change in the air so that a fly ends up where it might never have gone otherwise. And if we think of the same example but with ourselves in the role of the insect, and the larger universe in the role we've just played, it's perfectly clear that we're affected every day by forces over which we have no more control than the poor beetle has over our gigantic foot as it descends upon it. What are we to do? We must use whatever methods we can to understand the movement of the universe around us and time our actions so that we are not fighting the currents, but moving with them.
The reason boys desire so desperately to kiss girls is because, with each kiss, the activity makes the boy’s wanger grow larger. The more girls a boy can kiss, the larger a wanger he’ll eventually possess, and the boys boasting the largest are awarded the best-paying, highest-status jobs. Really, it’s all very simple.
The Pranksters never talked about synchronicity by name, but they were more and more attuned to the principle. Obviously, according to this principle, man does not have free will. There is no use in his indulging in a lifelong competition to change the structure of the little environment he seems to be trapped in. But one could see the larger pattern and move with it - Go with the flow! - and accept it and rise above one's immediate environment and even alter it by accepting the larger pattern and growing with it.
Suffering invites us to place our hurts in larger hands. In Christ we see God suffering – for us. And calling us to share in God’s suffering love for a hurting world. The small and even overpowering pains of our lives are intimately connected with the greater pains of Christ. Our daily sorrows are anchored in a greater sorrow and therefore a larger hope.
For she was a child, throwing bread to the ducks, between her parents who stood by the lake, holding her life in her arms which, as she neared them, grew larger and larger in her arms, until it became a whole life, a complete life, which she put down by them and said, "This is what I have made of it! This!" And what had she made of it? What, indeed?
In the widely open cup of the armchair was I-330. I, on the floor, embracing her limbs, my head on her lap. We were silent. Everything was silent. Only the pulse was audible. Like a crystal I was dissolving in her, in I-330. I felt most distinctly how the polished facets which limited me in space were slowly thawing, melting away. I was dissolving in her lap, in her, and I became at once smaller and larger, and larger, unembraceable. For she was not she but the whole universe. For a second I and that armchair near the bed, transfixed with joy, we were one.
On the village green, where you pick up sides and no feeling of local patriotism is involved, it is possible to play simply for fun and exercise: but as soon as the question of prestige arises, as soon as you feel that you and some larger unit will be disgraced if you lose, the most savage combative instincts are aroused…Nations work themselves into furies over these absurd contests, and seriously believe – at any rate for short periods – that running, jumping, and kicking a ball are tests of national virtue.
If the ego is not regularly and repeatedly dissolved in the unbounded hyperspace of the Transcendent Other, there will always be slow drift away from the sense of self as part of nature’s larger whole. The ultimate consequence of this drift is the fatal ennui that now permeates Western Civilization.
How should we be able to forget those ancient myths that are at the beginning of all peoples, the myths about dragons that at the last moment turn into princesses; perhaps all the dragons of our lives are princesses who are only waiting to see us once beautiful and brave. Perhaps everything terrible is in its deepest being something helpless that wants help from us. So you must not be frightened if a sadness rises up before you larger than any you have ever seen; if a restiveness, like light and cloudshadows, passes over your hands and over all you do. You must think that something is happening with you, that life has not forgotten you, that it holds you in its hand; it will not let you fall. Why do you want to shut out of your life any uneasiness, any miseries, or any depressions? For after all, you do not know what work these conditions are doing inside you.