How many Sighs & Tears it wou'd have cost,
I had at once gone to work on a third novel, and had nearly completed it, when I was informed of the absolute failure of the former. I find, however, that the agreement for its publication was not made till 1850, by which time I imagine that Mr. Colburn must have forgotten the disastrous result of The O’Kellys, as he thereby agrees to give me ￡20 down for my “new historical novel, to be called La Vendee.” He agreed also to pay me ￡30 more when he had sold 350 copies, and ￡50 more should he sell 450 within six months. I got my ￡20, and then heard no more of ￡a
But when we experience the world through the sameeyes, ears and feelings as others, we are so bonded, orsynchronized, with them that they can't help but knowwe understand them. This means being so much likethem that they trust us and feel comfortable with us—that they say to themselves subconsciously, "I don'tknow what it is about this person, but there's somethingI really like."Research has shown that we have approximately90 seconds to make a favorable impression when wefirst meet someone. What happens in those 90 secondscan determine whether we succeed or fail at achievingrapport. In fact, frequently we have even less than 90seconds!
The argument of the young psychologist was briefly this. Tibet had become obsessed with an idea, and was infecting every people. To resist such an emotional and dynamic idea it was necessary to have another idea, contrary and even more potent. It was necessary to give the people something to live for, die for, and kill for. The Tibetan idea was the incredible ideal of a world in which men would fulfil their powers in joyful service of the common weal. To counter this insidious doctrine it was necessary to preach sacrifice, self-immolation, enlightenment in suffering, obedience to the divine and ruthless Will, embodied, of course, in the fiat of the state. Two ideas, the psychologist insisted, must be reiterated on all possible occasions and given some kind of concrete symbolization. In the first place it must be constantly pointed out that though the Tibetans themselves insisted on submission to the divine will, their conception of that will was effeminate. Moreover the Tibetan emphasis on submission was incompatible with the contrary exhortation to strive for revolutionary change. Submission must be absolute, fervent, ecstatic. Only at the command of the state must it give place to struggle, and then struggle itself must spring from utter submission to the divine state. Of course if the state was palpably not divine, if it was, for instance, the utterly perverted Tibetan state, struggle must be constant and resolute until the true state was founded. But under the divine state the supreme virtue was obedience. For the state in its wisdom would decide what was the right function of everyone. As for the right to education, there was no such thing. In its place must be set the right and duty of ignorance. Let each man know merely whatever was needed for the fulfilling of his function. To know more was wicked, and to the truly spiritual mind repugnant. Obedience involved also the pious acceptance of suffering, one’s own and one’s neighbour’s. But indeed suffering was not only to be reluctantly accepted; it must be welcomed. For the second great idea which the psychologist stressed was the excellence both of suffering and of cruelty. In praising kindliness and mutual respect the Tibetans had overlooked another important value. No doubt there was a place for kindliness. Between members of one family, and between loyal members of the divine state, kindliness was necessary so long as it did not infringe against loyalty, But from the spiritual point of view there was a virtue more important and more illuminating than kindliness, namely cruelty. For cruelty, he said, was complementary to suffering. In torture, both victim and agent should experience an ineffable illumination. Like the union of love, and in a far more vivid manner, the union of victim and torturer was a creative synthesis in which a new and splendid reality was brought into being. The proof of this was in the experience itself. The torturer knew well that ecstasy. The victim, if he was spiritually disciplined beforehand, should experience an even more exquisite, excruciating joy.
In writing out later, primarily for the information of children and grandchildren, my own address (which had been delivered without notes), I found myself so far absorbed in the interest of the subject and in the recollections of the War period, that I was impelled to expand the paper so that it should present a more comprehensive study of the career and character of Lincoln than it had been possible to attempt within the compass of an hour's talk, and should include also references, in outline, to the constitutional struggle that had preceded the contest and to the chief events of the War itself with which the great War President had been most directly concerned. The monograph, therefore, while in the form of an essay or historical sketch, retains in certain portions the character of the spoken address with which it originated.
AIR-CONDITIONED. SLUMBERITE BEDS. TELEVISION.
James Bond was tremendously excited as he stepped over the threshold and heard the door sigh shut behind him. He knew what not to expect, the original Blofeld, last year's model - about twenty stone, tall, pale, bland face with black crew-cut, black eyes with the whites showing all round, like Mussolini's, ugly thin mouth, long pointed hands and feet but he had no idea what alterations had been contrived on the envelope that contained the man.
Tiger laughed and translated for the herdsman, who also laughed and looked at Bond with some respect. Money changed hands, and with much happy talk between Tiger and the herdsman and final bows they got back into the car and drove into the village, where they were welcomed into a shuttered and discreet restaurant, polished, spotless and blessedly deserted. Tiger ordered and they sat in wonderful Western chairs at a real table while the usual dimpling waitresses brought sake. Bond swallowed down his first flask at one long gulp to wash away the rasp of the gin. He said to Tiger, 'And now, what was that all about?'
'Oh, indeed you must excuse me, Master Copperfield! I am greatly obliged, and I should like it of all things, I assure you; but I am far too umble. There are people enough to tread upon me in my lowly state, without my doing outrage to their feelings by possessing learning. Learning ain't for me. A person like myself had better not aspire. If he is to get on in life, he must get on umbly, Master Copperfield!'