7 Crushingly Major Signs You Are Destined For Greatness

Kimberly Fosu

Kimberly Fosu

Published in Mystic Minds

Jan 25 (Medium.com)

(Photo: Canva)

1. You Just Know it

A person becomes truly great not because of a big house, a flashy car, or a massive social media following. These things aren’t bad, but they don’t define real greatness.

True greatness starts from within.

When you’re destined for greatness, you feel deep within that you’re meant for great things in this life.

Your spirit man or woman is aware of this greatness and makes it known to you.

It’s a feeling that comes from within, not from anyone else — an inner confidence that constantly pushes you forward, acting like a guiding compass.

It’s the fire inside that propels you, especially when times are challenging. If you have this strong sense that you’re meant for great things, then trust that feeling.

You are destined for greatness!

2. Life Feels So Hard

When you’re destined for greatness, nothing comes easy and life can feel like an uphill battle.

Everything seems tough, and challenges are always in your way. It may feel like you’re constantly facing tough challenges.

If you know you’re destined for greatness, it doesn’t take long before others see it, and when others see it, your adversary finds out.

The moment your adversary sees all the great things you’re destined to do to bring light to the world, he attacks and throws everything he’s got at you to make sure you don’t become who you were meant to be.

These attacks might make you doubt yourself and wonder if you’re truly meant for something big or if it’s all in your mind.

You have got to be able to spot the attacks in their tracks and realize that none of it is without reason. Tough times are part of your destiny because tough times build your strength.

Each challenge teaches you something important, making you stronger and getting you ready for amazing things in the future.

Life is hard for the one destined for greatness but you will never be given more than you can handle. Everything that is being thrown your way is something you have the power to overcome.

Trust that you have the strength to handle it and that life’s difficulties are preparing you for the extraordinary.

Why Life Becomes Difficult When God Calls You

The enemy cares about one thing and it’s not you

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3. You’re Misunderstood

When you’re destined for greatness, people might not fully understand you, your dreams, or your plans. They won’t seem to get where you’re coming from.

It can feel like you’re on a different page than everyone else.

Being misunderstood can be tough, but it also means you’re thinking in unique ways. Sometimes, those meant for greatness are ahead of their time. They see things others can’t and in ways that might not make sense to everyone.

So, don’t worry if others don’t get it. Don’t worry if they don’t understand you.

Embrace your individuality and keep sharing your ideas.

Keep being you.

The world needs fresh perspectives like yours, and it needs people as original as you.

4. You Feel Isolated

There is not a single person who can say that I am great because of God who will go through seasons of isolation.

No one.

Every person destined for greatness goes through seasons of isolation — it’s part of the journey guided by God.

Going through seasons of isolation is part of the process God takes you through to elevate you. This time of isolation helps drown out the noise of others, so you can focus on listening to your inner voice and the guidance of God.

Feeling alone in your thoughts and dreams can be a chance to understand yourself better.

So do not fear when you find that no one is there. Use this time to reflect, learn, and grow.

Sometimes, the most incredible things emerge from moments of solitude.

The Universe Isolates You For 3 Reasons

You know everything happens for a reason

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5. You Help Others but No One Helps You

You’re always there for others, offering support and lending a hand, yet it feels like you don’t receive the same in return and no one is there for you.

It’s almost like you’re doing everything on your own.

Despite this, you can’t help but continue to help others because it’s just part of who you are.

You are programmed to be that way and no matter what you do, you can never change your heart.

But there is more to it than it appears.

The reason you help but no one helps you is because your help is always divine. It comes from a much higher power.

Your help comes directly from God. He assigns a special helper — a destiny helper — to help you.

Angels, animals, and everything that has the breath of God conspire to help you.

Even the numbers align to help you see what God is doing to help you.

You have to always remember that with great power comes great responsibility. God has given you so much power and so many gifts to use to help all of humanity. Therefore so much is required of and you have it in abundance to give. Love, light, money, and wisdom; you have so much that you can give.

You give and that’s why you get so much.

So do not let yourself worry. When you need help, look for these helpers on the path, as they don’t look like you’d expect. And know that your acts of kindness don’t go unnoticed, even if it might feel that way.

Keep helping others in need, open yourself to receiving help when in need, and you will lack no good thing.

3 Types of Destiny Helpers That Are Assigned to You

And how to invoke them to come and help

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6. You’re a Generational Cycle Breaker

Not everyone can break generational cycles and curses. Not everyone is aware that there are cycles and curses to be broken.

Breaking generational cycles and curses is a task meant for a chosen few.

When you’re destined for greatness, you’re determined to make things better, not just for yourself but for your family and future generations.

You’re doing things differently, believing that through you, old traumas and cycles will end.

Changing your family’s history is powerful, creating a new legacy for those who come after you. You’re a pioneer, leading the way for positive change.

3 Signs a Person is a Generational Cycle Breaker

#1. Self-awareness and questioning

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7. You’re Called to Serve

It takes a certain greatness deep within a person for them to take the lowly position of a servant.

The greatest among us are often the ones who serve. Feeling called to serve is a clear sign of destined greatness.

When you are destined for greatness, there’s this pull inside you to serve others and to make a difference in the world.

You wish to contribute to life in a meaningful way. It’s a feeling that you’re here for something bigger than just yourself.

Feeling called to serve is truly the greatest honor.

The greatest amongst them is the least of them all.

Embrace this calling, whether it’s through volunteering, mentoring, or simple acts of kindness, and watch how it transforms not only the lives of others but also your own.

4 Spiritual Archetypal Levels Most People Will Go Through on Their Awakening Journey

The greatest among them is the least of them all

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Greatness isn’t just about the destination; it’s also about the journey.

Every challenge faced, every moment of feeling misunderstood or isolated, every selfless act of help, and every effort to break old cycles and serve others — these are the very steps that pave the way to greatness.

And these are not just challenges, but also opportunities. They are the building blocks of your incredible journey toward greatness.

So, if you recognize these signs in your life, take heart. You’re not alone, and you’re certainly not on the wrong path. In fact, you’re on a remarkable journey, destined for something extraordinary.

Believe in yourself, persist, and keep moving forward, for greatness awaits those who dare to embrace its path.

Greatness awaits, and you’re well on your way to claiming it.

© 2024 Kimberly Fosu.

Thanks for reading this far. About me: I teach and coach people as they navigate their spiritual awakening journeys. Join my email list for exclusive spiritual insights. Read this book to dive into your spiritual awakening. I have a mission to fulfill. Wanna support? Thanks a billion times! ?\

Control for Surrender: Henry Miller’s Stunning Letter to Anaïs Nin About the Value of and the Antidote to Despair

By Maria Popova (themarginalian.org)

“Letting art is the paradox of active surrender,” Jeanette Winterson wrote in her superb meditation on how art transforms us. “I have to work for art if I want art to work on me.” But letting life is also a paradox of active surrender — we have to work for life too if we want life to work for us. (That is what Maya Angelou meant when she observed that “life loves the liver of it.”)

The paradox is that much of what we think is work at life — all the ways in which we try to bend reality to our will, all the ways in which we clutch at control (which only ever means the illusion of control) as an organizing principle — is in fact an escape from the true work, which is the work of letting go: letting go of the illusion, of the systems of belief and magical thinking by which we fancy ourselves in control.

The subtlety — sometimes devastating, sometimes deeply rewarding — lies in learning the difference between the false work and the true work of life: that elusive art of active surrender.

This is what Henry Miller (December 26, 1891–June 7, 1980) explores with uncommon self-awareness and sensitivity in one of the many miniature masterpieces of insight into human nature collected in A Literate Passion: Letters of Anaïs Nin & Henry Miller (public library) — the record of the layered and durable relationship between these longtime lovers turned lifelong friends, comrades in the republic of literature, kindred rebels against the tide of convention and the tyranny of circumstance, forever bonded by their shared devotion to shaping themselves and reshaping their world through writing.

Henry Miller

From his home in Big Sur, he writes to her in the spring of 1946:

When you surrender, the problem ceases to exist. Try to solve it, or conquer it, and you only set up more resistance. I am very certain now that… if I truly become what I wish to be, the burden will fall away. The most difficult thing to admit, and to realize with one’s whole being, is that you alone control nothing. To be able to put yourself in tune or rhythm with the forces beyond, which are the truly operative ones, that is the task — and the solution, if we can speak of “solutions.”

He observes that when we don’t fully surrender to those currents of life larger than us, some part of, however suppressed, knows it. Out of that quiet, gnawing knowledge arise the feelings of guilt that often haunts our days without an easily identifiable source — for the source lurks in those secret strata of being, half-opaque even to us. It is a wholly interior knowledge and a wholly interior guilt, impervious to outside judgment, independent of the external world. And yet, in our desperation to locate a source, we often project it outward and place it in others.

With his characteristic faith in human nature, Miller writes:

One thing I don’t worry about… is what people think, how they misinterpret things. There’s nothing you can do about that… What amazes me more and more is how much people do understand when you give them the full dose, when you hold back nothing.

The Great Wave off Kanagawa by Japanese artist Hokusai, 1831. (Available as a print.)

With an eye to the value of despair, he considers how only after hitting emotional rock-bottom are we fully receptive to those truths we spend our lives swimming away from; how the ego paddles at a frantic pace beneath the surface of illusion to keep us from sinking into the very surrender that is our redemption from struggle:

One has to permit people to become desperate, to become wholly lost, that only then are they ready for the right word, only then can they avail themselves of the truth. To withhold it then is a crime. But to nurse them along is a worse crime. And there is where much of the conflict centers, about that point. The human instinct to spare the other person his agony (which is his means of salvation, in any sense of the word) is a fallacious instinct. Here the subtle temptations, the vicious and insidious ones, because so confused and entangled, enter in. On this so-called human plane it is the ego which commands — often in the most amazing disguises. The temptation to be good, to do good, gets us all some time or other. It’s the last ruse, I feel, of the ego.

[…]

This clamor and agitation which I seem to create all about me, even from a distance, proceeds from me. I know it.

Henry Miller on his beloved bicycle

Sharing with Nin the news of an elder local woman’s extraordinary generosity in making his dream home available to him, giving it up herself for “it is now inside her [and] can’t be lost,” he adds:

Have I not become more and more aware latterly that the things I deeply desire come without struggle? … All the struggle, then, is phantom play. The fighting with shadows. This I know.

Complement with poet and philosopher David Whyte on the interplay of control and surrender in living with presence and some timeless wisdom on control, surrender, and the paradox of self-transcendence from Tove Jansson’s Moomins, then revisit Miller on the measure of a life well lived.

Cloud Chambers and Cosmic Rays: The Quest to Unravel One of the Most Dazzling Mysteries of the Universe

By Maria Popova (themarginalian.org)

In the final year of his twenties, the Austrian physicist Victor Franz Hess (June 24, 1883–December 17, 1964) climbed into the basket of a balloon, carefully stationed the exquisitely precise new electroscopes he had built himself, and ascended into the sky to probe a mystery that had long puzzled scientists: the presence of ionizing radiation and electricity in the air. Hess flew day and night into the moody skies, through icy sunshine and black storms — a naked ape afloat five kilometers above his habitat on the wings of hydrogen and silk, risking his life for this one fragment of truth the way Caroline Herschel had risked hers for another a century-some earlier.

Hess on one of his balloon ascents, 1911.

Ever since the discovery of radioactivity in 1896, it was believed that any radiation in the atmosphere was emanating from radioactive elements in Earth’s rocky body, and should therefore decrease as distance from the surface increases. But Hess discovered something astonishing as he ascended, making meticulous measurements at regular intervals along the way: Radiation steadily decreased in the first kilometer from the surface, then began steadily increasing, registering the highest level at his greatest height.

He seemed to be was moving not farther from the source of this mysterious energy but closer to it.

It had to be coming from outer space.

In 1936, a quarter century after his balloon ascent, Hess won the Nobel Prize for his discovery of cosmic rays. Albert Einstein bowed to him in his 1939 World’s Fair speech. Cosmic rays went on to revolutionize nuclear physics and the wonderland of subatomic particles, leading to the discovery of the muon — the electron’s heavy-set cousin — and the positron, the electron’s antimatter twin.

The Crab Nebula. Hubble Space Telescope / ESA. (Available as a print and as stationery cards.)

Today, cosmic rays still carry with them a particulate cloud of mystery — a million cosmic rays go through your body each night while you sleep, but we don’t yet know where they come from. Most probably supernovae, but possibly also quasars, active galactic nuclei, and gamma-ray bursts. Some have been identified to originate in the Crab Nebula supernova remnant thousands of lightyears away. Some might be coming from one of the radio galaxies closest to Earth, Centaurus A. Cosmic rays detected on the International Space Station might hold clues to the supreme cosmic mystery of dark matter.

Months after Hess made his first balloon ascent, the Swiss physicist and meteorologist Charles Thomson Rees Wilson (February 14, 1869–November 15, 1959) built a wondrously imaginative device for studying cloud formation and optical illusions in humid air, which would find an unexpected application in the study of cosmic rays and for which Wilson too would receive the Nobel Prize.

In his twenties, standing atop a mountain with his back to the Sun, Wilson had gasped at the enormous haloed shadow his body cast upon the distant clouds — an atmospheric phenomenon known as Brocken bow or mountain specter, produced when the tiny near-identical water droplets in clouds refract and backscatter sunlight.

Brocken spectre with glory. (Creative Commons photograph by Brocken Inaglory.)

He began building chambers to recreate this effect in the laboratory and quickly discovered that ions could act as the kernels, around which water molecules enflesh droplets.

Wilson perfected the first prototype in 1911, as Hess was soaring into the sky in his balloon, and called it a “cloud chamber.”

In the decades that followed, other scientists built on Wilson’s inventive particle detector. The year Hess won his Nobel Prize for the discovery of cosmic rays, the American physicist Alexander Langsdorf Jr. — who had worked on the atomic bomb and became a vocal critic of nuclear weapons — reimagined the cloud chamber not with water but with alcohol, coolable to much lower temperatures before freezing, making it much more sensitive to ionization tracks.

Cloud chamber photograph of the first positron ever observed, entering from the lower left and curving toward the upper left after being slowed down by the lead plate at the center.

When the trays of alcohol are heated, the vapor sinks because alcohol molecules are heavier than air, supersaturating the chamber with vapor so that any littlest particle will kernel the condensation of droplets as subatomic particles collide with air molecules and fracture them into charged ions around which cloudlets condense — a fractal miniature of what happens when cosmic rays pass through Earth’s atmosphere, breaking air molecules apart into high-energy subatomic particles that then break more molecules apart and make more particles.

A century after Wilson’s birth, in the Summer of Love, NASA Ames Research Center donated one of their cloud chambers to the first exhibit at The Exploratorium — San Francisco’s magical museum of science and wonder, founded that year by Frank Oppenheimer.

Inside the cloud chamber, as cosmic rays drag subatomic particles through matter, they paint a constellation of wispy white lines left behind by muons traipsing through the liquid, dappled with some shorter, curlier electrons tracks and a handful of thicker scratches made by alpha particles — the nuclei of helium atoms. Suddenly, this the dazzling faraway mystery of cosmic rays is rendered intimate and visible, reminding us that we too are mostly restlessness and empty space.

Complement with this wonderful BBC In Our Time episode about cosmic rays, then revisit the story of how physicist Lise Meitner discovered nuclear fission (and was excluded from the Nobel Prize for her own discovery, but went on to blast open the portal for women in science) and the poetic physicist Alan Lightman on what makes our atomic lives worth living.

Time and the Soul: Philosopher Jacob Needleman on Our Search for Meaning

By Maria Popova (themarginalian.org)

“The eternal problem of the human being is how to structure his waking hours,” the psychiatrist Eric Berne observed in his uncommonly insightful model of human relationships a generation after Borges insisted that time is the substance we are made of. It is the elementary particle of presence and the fundamental unit of attention — the two most precious resources we have, out of which every meaningful experiences is welded. To give a practice your time is an act of devotion. To give a person your time is a supreme act of love — for, as Thich Nhat Hanh wrote, “when you love someone, the best thing you can offer that person is your presence.”

It is no wonder, then, that in a culture of accelerating urgency and suffocating time-anxiety, we feel syphoned of the substance of our lives.

Discus chronologicus — an 18th-century German depiction of time. (Available as a print and as a wall clock.)

How to break free from that cultural tyranny and reconnect with this deepest metaphysical dimension of aliveness is what philosopher Jacob Needleman (October 6, 1934–November 28, 2022) explores in his timelessly wonderful 1998 book Time and the Soul (public library).

With an eye to Wordsworth’s immortal indictment of our compulsive haste — “The world is too much with us; late and soon, / Getting and spending, we lay waste our powers” — Needleman frames the basic paradox of our relationship to time:

The question of our relationship to time is both a mystery and a problem. It calls to us from the deepest recesses of the human heart. And it bedevils us on all the surfaces of our everyday life. At the deeper levels, in front of the mystery of time, we are mortal beings solemnly aware of our finitude — longing, perhaps, for that in ourselves which partakes of the eternal. But at the surface levels of ourselves, in front of the problem of time, we are like frantic puppets trying to manage the influences of the past, the threats and promises of the future and the tense demands of the ever-diminishing present moment. The mystery of time has the power to call us quietly back to ourselves and toward our essential freedom and humanness. The problem of time, on the other hand, agitates us and “lays waste our powers.”

Writing in 1997, he diagnoses a new epidemic of “time-poverty” that has only deepened in the decades since:

We began to realize, dimly at first, that we were no longer living our lives. We began to see that our lives were living us. And we began to suspect that our relationship to time had become so toxic precisely because we had forgotten how to bring to our day-to-day lives the essential question of who and what a human being is and is meant to be.

Art by Margaret C. Cook from a rare 1913 edition of Walt Whitman’s Leaves of Grass. (Available as a print.)

Needleman — who went on to probe the mystery of what makes us who we are in his final book — considers “what it means to allow the mystery of time to irrigate our parched and driven lives” and offers a path to liberation from the problem of time, a portal into its mystery:

The pathology of our relationship to time can be healed only as we allow ourselves to be penetrated by the mystery of what we are beneath the surface of ourselves — by striving, that is, to remember our Selves.

[…]

The ego, the false self, [is] the root of all the evil that enters the earth and destroys human life, and with it, of course, the reality of time, the reality of lived presence. The ego lives only in the future and the past; it has no present moment; it is always hurrying or dreaming.

In consonance with the neuropsychological fact that attention is our only lens on reality, he weighs this fundament of our humanity against the absent-minded mechanization of our lives:

The essential element to recognize is how much of what we call “progress” is accompanied by and measured by the fact that human beings need less and less conscious attention to perform their activities and lead their lives. The real power of the faculty of attention… is one of the indispensable and most central measures of humanness.

[…]

In the world as in oneself, everything depends of the presence of humanness — in oneself it depends on the presence, even if only to a relative degree, of the Self, the real I am — and in the life of the world it depends on the presence of people who have and can manifest this capacity to be, or even only who wish for it and who come together to learn from each other and to help each other for that purpose.

Art by Stanislav Kolíbal from The Fairy Tale Tree, 1961

This attrition of presence, he observes, is maiming not only our individual inner lives but the inner life of humanity as we have come to mistake the right away of immediacy for the now of presence. Two millennia after Seneca devised his cautionary taxonomy of time saved, spent, and wasted, we have invented innumerable tools and technologies to save time but find ourselves wasting it more helplessly than ever. We can only save ourselves, Needleman intimates, by recalibrating our relationship to time, which is fundamentally our relationship to the self and to the meaning of human life. He writes:

The real significance of our problem with time… is a crisis of meaning… The root of our modern problem with time is neither technological, sociological, economic nor psychological. It is metaphysical. It is a question of the meaning of human life itself.

At the center of our self-defeating challenge is an unexamined premise: We have framed time as a problem — the problem of how to structure and manage our lives — when it is best regarded as a question. (A problem is a judgment and all judgment is a straitjacket of understanding; a question is an invitation to wonder, which is the antipode of judgment.)

Needleman writes:

Such great questions cannot be answered with the part of the mind that solves problems. They need to be deeply felt and experienced long, long before they can begin to be answered. We need to feel the question of time much more deeply and simply than we do. We agitate about the problem of time, but we seldom feel what it means.

This is largely due to the general sublimation of feeling — the disconnect from our creaturely sensorium — in an age of disembodied technos. A century and a half after the Victorian visionary Samuel Butler cautioned against our enslavement by intelligent machines, Needleman writes:

The time of machines is not our own time. Human time is always… the time of a being or of beings who can in truth say I. In other cultures, perhaps less alienated from the teachings of wisdom, mankind lived in closer relationship to biological time, the pulses and rhythms of nature, the sun and the moon, the tides, the seasons, the light and darkness, all the measures and meters of the music of the earth and the skies. But even this time, this more natural time, is not in itself human time. Human time is always the time of the consciousness that says and means I, I am… To live in accordance with nature’s time is to allow the nature that is within us to beat with more synchronous rhythms — the body’s tempo, the tempos of organic love and fear and tenderness and anger; and the tempos and rhythms of the mind that searches, that needs to guide and receive the action of the senses, to plan and manage and to remember the gods, the greater forces… To live with these tempos and times more in harmony is to live in the time of earth and nature and to be a more ready receptacle for the consciousness that can truly say I am.

Spring Moon at Ninomiya Beach, 1931 — one of Hasui Kawase’s stunning vintage Japanese woodblocks. (Available as a print.)

While biological time is still not entirely human time — it still unfolds on the material level of existence and not on the level of meaning — it is infinitely closer to human time than mechanical time, meted out by the hollow pulse-beat of the tools to which we have relinquished the management of meaning. An epoch before AI came to mediate and menace our reach for meaning, Needlman adds:

By governing our own inner world through mechanical, computer time, we are running one part of our nature with a time and a tempo so far removed from the time of our body and our feeling that there is less and less possibility of these central parts of ourselves coming into relationship. And only in the relationship, the actual harmonic contact, between the main sources of perception and energy in ourselves can there be a medium through which the authentic self can appear and act in us.

In the remainder of Time and the Soul, Needlman sets out “to uncover the link between our pathology of time and the eternal mystery of what a human being is meant to be in the universal scheme of things.” Complement it with Oliver Burkeman, writing an epoch of technology later, on escaping the time-anxious trap of efficiency and Ursula K. Le Guin’s lovely “Hymn to Time,” then revisit Einstein’s Dreams — physicist Alan Lightman’s poetic exploration of time and the antidote to our existential anxiety.

This Morning, This Evening, So Soon

James Baldwin/The Atlantic

This Morning, This Evening, So SoonAuthor and activist James Baldwin. (photo: Guy Le Querrec/Getty)

04 february 24 (RSN.org)

EDITOR’S NOTE: A short story (From 1960)

You are full of nightmares,” Harriet tells me. She is in her dressing gown and has cream all over her face. She and my older sister, Louisa, are going out to be girls together. I suppose they have many things to talk about — they have me to talk about, certainly — and they do not want my presence. I have been given a bachelor’s evening. The director of the film which has brought us such incredible and troubling riches will be along later to take me out to dinner.

I watch her face. I know that it is quite impossible for her to be as untroubled as she seems. Her self-control is mainly for my benefit — my benefit, and Paul’s. Harriet comes from orderly and progressive Sweden and has reacted against all the advanced doctrines to which she has been exposed by becoming steadily and beautifully oldfashioned. We never fought in front of Paul, not even when he was a baby. Harriet does not so much believe in protecting children as she does in helping them to build a foundation on which they can build and build again, each time life’s high-flying steel ball knocks down everything they have built.

Whenever I become upset, Harriet becomes very cheerful and composed. I think she began to learn how to do this over eight years ago, when I returned from my only visit to America. Now, perhaps, it has become something she could not control if she wished to. This morning, at breakfast, when I yelled at Paul, she averted Paul’s tears and my own guilt by looking up and saying, “My God, your father is cranky this morning, isn’t he?”

Paul’s attention was immediately distracted from his wounds, and the unjust inflicter of those wounds, to his mother’s laughter. He watched her.

“It is because he is afraid they will not like his songs in New York. Your father is an artistemon chou, and they are very mysterious people, les artistes. Millions of people are waiting for him in New York, they are begging him to come, and they will give him a lot of money, but he is afraid they will not like him. Tell him he is wrong.”

She succeeded in rekindling Paul’s excitement about places he has never seen. I was also, at once, reinvested with all my glamour. I think it is sometimes extremely difficult for Paul to realize that the face he sees on record sleeves and in the newspapers and on the screen is nothing more or less than the face of his father — who sometimes yells at him. Of course, since he is only seven — going on eight, he will be eight years old this winter — he cannot know that I am baffled, too.

“Of course, you are wrong, you are silly,” he said with passion —and caused me to smile. His English is strongly accented and is not, in fact, as good as his French, for he speaks French all day at school. French is really his first language, the first he ever heard. “You are the greatest singer in France” —sounding exactly as he must sound when he makes this pronouncement to his schoolmates—“the greatest American singer”—this concession was so gracefully made that it was not a concession at all, it added inches to my stature, America being only a glamorous word for Paul. It is the place from which his father came, and to which he now is going, a place which very few people have ever seen. But his aunt is one of them and he looked over at her. “Mme. Dumont says so, and she says he is a great actortoo.” Louisa nodded, smiling. “And she has seen Les Fauves Nous Attendent — five times!” This clinched it, of course. Mme. Dumont is our concierge and she has known Paul all his life. I suppose he will not begin to doubt anything she says until he begins to doubt everything.

He looked over at me again. “So you are wrong to be afraid.”

“I was wrong to yell at you, too. I won’t yell at you any more today.”

“All right.” He was very grave.

Louisa poured more coffee. “He’s going to knock them dead in New York. You’ll see.”

I wondered what he would think of his Uncle Norman, older and much blacker than I, who lives near the Alabama town in which we were born. Norman will meet us at the boat.

Harriet repeats, “Nightmares, nightmares. Nothing ever turns out as badly as you think it will — in fact,” she adds laughing, “I am happy to say that that would scarcely he possible.”

Her eyes seek mine in the mirror — dark-blue eyes, pale skin, black hair. I had always thought of Sweden as being populated entirely by blondes, and I thought that Harriet was abnormally dark for a Swedish girl. But when we visited Sweden, I found out differently. “It is all a great racial salad, Europe, that is why I am sure that I will never understand your country,” Harriet said. That was in the days when we never imagined that we would be going to it.

I wonder what she is really thinking. Still, she is right, in two days we will be on a boat, and there is simply no point in carrying around my load of apprehension. I sit down on the bed, watching her fix her face. I realize that I am going to miss this old-fashioned bedroom. For years, we’ve talked about throwing out the old junk which came with the apartment and replacing it with less massive, modern furniture. But we never have.

“Oh, everything will probably work out,” I say. “I’ve been in a bad mood all day long. I just can’t sing any more.” We both laugh. She reaches for a wad of tissues and begins wiping off the cream. “I wonder how Paul will like it, if he’ll make friends — that’s all.”

“Paul will like any place where you are, where we are. Don’t worry about Paul.”

Paul has never been called any names, so far. Only, once he asked us what the word métis meant and Harriet explained to him that it meant mixed blood, adding that the blood of just about everybody in the world was mixed by now. Mme. Dumont contributed bawdy and detailed corroboration from her own family tree, the roots of which were somewhere in Corsica; the moral of the story, as she told it, was that women were weak, men incorrigible, and le bon Dieu appallingly clever. Mme. Dumont’s version is the version I prefer, but it may not be, for Paul, the most utilitarian.

Harriet rises from the dressing table and comes over to sit in my lap. I fall back with her on the bed, and she smiles down into my face.

“Now, don’t worry,” she tells me, “please try not to worry. Whatever is coming, we will manage it all very well, you will see. We have each other and we have our son and we know what we want. So, we are luckier than most people.”

I kiss her on the chin. “I’m luckier than most men.”

“I’m a very lucky woman, too.”

And for a moment we are silent, alone in our room, which we have shared so long. The slight rise and fall of Harriet’s breathing creates an intermittent pressure against my chest, and I think how, if I had never left America, I would never have met her and would never have established a life of my own, would never have entered my own life. For everyone’s life begins on a level where races, armies, and churches stop. And yet everyone’s life is always shaped by races, churches, and armies; races, churches, armies menace, and have taken, many lives. If Harriet had been born in America, it would have taken her a long time, perhaps forever, to look on me as a man like other men; if I had met her in America, I would never have been able to look on her as a woman like all other women. The habits of public rage and power would also have been our private compulsions, and would have blinded our eyes. We would never have been able to love each other. And Paul would never have been born.

Perhaps, if I had stayed in America, I would have found another woman and had another son. But that other woman, that other son are in the limbo of vanished possibilities. I might also have become something else, instead of an actor-singer, perhaps a lawyer, like my brother, or a teacher, like my sister. But no, I am what I have become and this woman beside me is my wife, and I love her. All the sons I might have had mean nothing, since I have a son, I named him, Paul, for my father, and I love him.

I think of all the things I have seen destroyed in America, all the things that I have lost there, all the threats it holds for me and mine.

I grin up at Harriet. “Do you love me?”

“Of course not. I simply have been madly plotting to get to America all these years.”

“What a patient wench you are.”

“The Swedes are very patient.”

She kisses me again and stands up. Louisa comes in, also in a dressing gown.

“I hope you two aren’t sitting in here yakking about the subject.” She looks at me. “My, you are the sorriest-looking celebrity I’ve ever seen. I’ve always wondered why people like you hired press agents. Now I know.” She goes to Harriet’s dressing table. “Honey, do you mind if I borrow some of that mad nail polish?”

Harriet goes over to the dressing table. “I’m not sure I know which mad nail polish you mean.”

Harriet and Louisa, somewhat to my surprise, get on very well. Each seems to find the other full of the weirdest and most delightful surprises. Harriet has been teaching Louisa French and Swedish expressions, and Louisa has been teaching Harriet some of the saltier expressions of the black South. Whenever one of them is not playing straight man to the other’s accent, they become involved in long speculations as to how a language reveals the history and the attitudes of a people. They discovered that all the European languages contain a phrase equivalent to “to work like a nigger.” (“Of course,” says Louisa, “they’ve had black men working for them for a long time.”) “Language is experience and language is power,” says Louisa, after regretting that she does not know any of the African dialects. “That’s what I keep trying to tell those dicty bastards down South. They get their own experience into the language, we’ll have a great language. But, no, they all want to talk like white folks.” Then she leans forward, grasping Harriet by the knee. “I tell them, honey, white folks ain’t saying nothing. Not a thing are they saying —and some of them know it, they need what you got, the whole world needs it.” Then she leans back, in disgust. “You think they listen to me? Indeed they do not. They just go right on, trying to talk like white folks.”She leans forward again, in tremendous indignation. “You know some of them folks are ashamed of Mahalia Jackson? Ashamed of her, one of the greatest singers alive! They think she’s common.” Then she looks about the room as though she held a bottle in her hand and were looking for a skull to crack.

I think it is because Louisa has never been able to talk like this to any white person before. All the white people she has ever met needed, in one way or another, to be reassured, consoled, to have their consciences pricked but not blasted; could not, could not afford to hear a truth which would shatter, irrevocably, their image of themselves. It is astonishing the lengths to which a person, or a people, will go in order to avoid a truthful mirror. But Harriet’s necessity is precisely the opposite: it is of the utmost importance that she learn everything that Louisa can tell her, and then learn more, much more. Harriet is really trying to learn from Louisa how best to protect her husband and her son. This is why they arc going out alone tonight. They will have, tonight, as it were, a final council of war. I may be moody, but they, thank God, are practical.

Now Louisa turns to me while Harriet rummages about on the dressing table. “What time is Vidal coming for you?”

“Oh, around seven thirty, eight o’clock. He says he’s reserved tables for us in some very chic place, but he won’t say where.” Louisa wriggles her shoulders, raises her eyebrows, and does a tiny bump and grind. I laugh. “That’s right. And then I guess we’ll go out and get drunk.”

“I hope to God you do. You’ve been about as cheerful as a cemetery these last few days. And, that way, your hangover will keep you from bugging us tomorrow.”

“What about your hangovers? I know the way you girls drink.”

“Well, we’ll be paying for our own drinks,” says Harriet, “so I don’t think we’ll have that problem. But you’re going to be feted, like an international movie star.”

“You sure you don’t want to change your mind and come out with Vidal and me?”

“We’re sure,” Louisa says. She looks down at me and gives a small, amused grunt. “An international movie star. And I used to change your diapers. I’ll be damned.” She is grave for a moment. “Mama’d be proud of you. you know that?” We look at each other and the air between us is charged with secrets which not even Harriet will ever know. “Now, get the hell out of here, so we can get dressed.”

“I’ll take Paul on down to Mme. Dumont’s.”

Paul is to have supper with her children and spend the night there.

“For the last time,” says Mme. Dumont and she rubs her hand over Paul’s violently curly black hair. “Tu vas nous manquertu sais?” Then she looks up at me and laughs. “He doesn’t care. He is only interested in seeing the big ship and all the wonders of New York. Children are never sad to make journeys.”

“I would be very sad to go,”says Paul, politely, “but my father must go to New York to work and he wants me to come with him.”

Over his head, Mme. Dumont and I smile at each other. “Il est malinton gosse!” She looks down at him again. “And do you think, my little diplomat, that you will like New York?”

“We aren’t only going to New York,” Paul answers, “we are going to California, too.”

“Well, do you think you will like California?”

Paul looks at me. “I don’t know. If we don’t like it, we’ll come back.”

“So simple. Just like that,” says Mme. Dumont. She looks at me. “It is the best way to look at life. Do come back. You know, we feel that you belong to us, too, here in France.”

“I hope you do,” I say. “I hope you do. I have always felt — always felt at home here.” I bend down and Paul and I kiss each other on the cheek. We have always done so — but will we be able to do so in America? American fathers never kiss American sons. I straighten, my hand on Paul’s shoulder. “You be good. I’ll pick you up for breakfast, or, if you get up first you come and pick me up and we can hang out together tomorrow, while your maman and your Aunt Louisa finish packing. They won’t want two men hanging around the house.”

D’accord. Where shall we hang out?” On the last two words he stumbles a little and imitates me.

“Maybe we can go to the zoo, I don’t know. And I’ll lake you to lunch at the Eiffel Tower, would you like that?”

“Oh, yes,” he says, “I’d love that.” When he is pleased, he seems to glow. All the energy of his small, tough, concentrated being charges an unseen battery and adds an incredible luster to his eyes, which are large and dark brown — like mine — and to his skin, which always reminds me of the colors of honey and the fires of the sun.

“Okay, then.” I shake hands with Mme. Dumont. “BonsoirMadame.” I ring for the elevator, staring at Paul. “CiaoPauli.”

“Bonsoir, Papa.”

And Mme. Dumont takes him inside.

Upstairs, Harriet and Louisa are finally powdered. perfumed, and jeweled, and ready to go: dry Martinis at the Ritz, supper, “in some very expensive little place,” says Harriet, and perhaps the Folies Bergère afterwards. “A real cornball, tourist evening,” says Louisa. “I’m working on the theory that if I can get Harriet to act like an American now, she won’t have so much trouble later.”

“I very much doubt,” Harriet says, “that I will be able to endure the Folies Bergère for three solid hours.”

“Oh, then we’ll duck across town to Harry’s New York bar and drink mint juleps,” says Louisa.

I realize that, quite apart from everything else, Louisa is having as much fun as she has ever had in her life before. Perhaps she, too, will be sad to leave Paris, even though she has only known it for such a short time.

“Do people drink those in New York?” Harriet asks. I think she is making a list of the things people do or do not do in New York.

“Some people do.” Louisa winks at me. “Do you realize that this Swedish chick’s picked up an Alabama drawl?”

We laugh together. The elevator chugs to a landing.

“We’ll stop and say good night to Paul,” Harriet says. She kisses me. “Give our best to Vidal.”

“Right. Have a good time. Don’t let any Frenchmen run off with Louisa.”

“I did not come to Paris to be protected, and if I had, this wild chick you married couldn’t do it. I just might upset everybody and come home with a French count.” She presses the elevator button and the cage goes down.

I WALK back into our dismantled apartment. It stinks of departure. There are bags and crates in the hall, which will be taken away tomorrow, there are no books in the bookcases, the kitchen looks as though we never cooked a meal there, never dawdled there, in the early morning or late at night, over coffee. Presently, I must shower and shave but now I pour myself a drink and light a cigarette and step out on our balcony. It is dusk, the brilliant light of Paris is beginning to fade, and the green of the trees is darkening,

I have lived in this city for twelve years. This apartment is on the top floor of a corner building. We look out over the trees and the roof tops to the Champ de Mars, where the Eiffel Tower stands. Beyond this field is the river, which I have crossed so often, in so many states of mind. I have crossed every bridge in Paris, I have walked along every quai. I know the river as one finally knows a friend, know it when it is black, guarding all the lights of Paris in its depths, and seeming, in its vast silence, to be communing with the dead who lie beneath it; when it is yellow, evil, and roaring, giving a rough time to tugboats and barges, and causing people to remember that it has been known to rise, it has been known to kill; when it is peaceful, a slick, dark, dirty green, playing host to rowboats and les bateaux mouches and throwing up from time to time an extremely unhealthy fish. The men who stand along the quais all summer with their fishing lines gratefully accept the slimy object and throw it in a rusty can. I have always wondered who eats those fish.

And I walk up and down, up and down, glad to be alone.

It is August, the month when all Parisians desert Paris and one has to walk miles to find a barbershop or a laundry open in some treeshadowed, silent side street. There is a single person on the avenue, a paratrooper walking toward École Militaire. He is also walking, almost certainly, and rather sooner than later, toward Algeria. I have a friend, a good-natured boy who was always hanging around the clubs in which I worked in the old days, who has just returned from Algeria, with a recurring, debilitating fever, and minus one eye. The government has set his pension at the sum, arbitrary if not occult, of fifty-three thousand francs every three months. Of course, it is quite impossible to live on this amount of money without working — but who will hire a half-blind invalid? This boy has been spoiled forever, long before his thirtieth birthday, and there are thousands like him all over France.

And there are fewer Algerians to be found on the streets of Paris now. The rug sellers, the peanut vendors, the post-card peddlers and moneychangers have vanished. The boys I used to know during my first years in Paris are scattered — or corralled — the Lord knows where.

Most of them had no money. They lived three and four together in rooms with a single skylight, a single hard cot, or in buildings that seemed abandoned, with cardboard in the windows, with erratic plumbing in a wet, cobblestoned yard, in dark, dead-end alleys, or on the outer, chilling heights of Paris.

The Arab cafés are closed — those dark, acrid cafes in which I used to meet with them to drink tea, to get high on hashish, to listen to the obsessive, stringed music which has no relation to any beat, any time, that I have ever known. I once thought of the North Africans as my brothers and that is why I went to their cafes. They were very friendly to me, perhaps one or two of them remained really fond of me even after I could no longer afford to smoke Lucky Strikes and after my collection of American sport shirts had vanished — mostly into their wardrobes. They seemed to feel that they had every right to them, since I could only have wrested these things from the world by cunning — it meant nothing to say that I had had no choice in the matter; perhaps I had wrested these things from the world by treason, by refusing to be identified with the misery of my people. Perhaps, indeed, I identified myself with those who were responsible for this misery.

And this was true. Their rage, the only note in all their music which I could not fail to recognize, to which I responded, yet had the effect of setting us more than ever at a division. They were perfectly prepared to drive all Frenchmen into the sea, and to level the city of Paris. But I could not hate the French, because they left me alone. And I love Paris, I will always love it, it is the city which saved my life. It saved my life by allowing me to find out who I am.

IT WAS on a bridge, one tremendous, April morning, that I knew 1 had fallen in love. Harriet and I were walking hand in hand. The bridge was the Pont Royal, just before us was the great horloge, high and lifted up, saying ten to ten; beyond this, the golden statue of Joan of Arc, with her sword uplifted. Harriet and I were silent, for we had been quarreling about something. Now, when I look back, I think we had reached that state when an affair must either end or become something more than an affair.

I looked sideways at Harriet’s face, which was still. Her dark-blue eyes were narrowed against the sun, and her full, pink lips were still slightly sulky, like a child’s. In those days, she hardly ever wore make-up. I was in my shirt sleeves. Her face made me want to laugh and run my hand over her short dark hair. I wanted to pull her to me and say, Babydon’t be mad at me, and at that moment something tugged at my heart and made me catch my breath. There were millions of people all around us, but I was alone with Harriet. She was alone with me. Never, in all my life, until that moment, had I been alone with anyone. The world had always been with us, between us, defeating the quarrel we could not achieve, and making love impossible. During all the years of my life, until that moment, I had carried the menacing, the hostile, killing world with me everywhere. No matter what I was doing or saying or feeling, one eye had always been on the world — that world which I had learned to distrust almost as soon as I learned my name, that world on which I knew one could never turn one’s back, the white man’s world. And for the first time in my life I was free of it; it had not existed for me; I had been quarreling with my girl. It was our quarrel, it was entirely between us, it had nothing to do with anyone else in the world. For the first time in my life I had not been afraid of the patriotism of the mindless, in uniform or out, who would beat me up and treat the woman who was with me as though she were the lowest of untouchables. For the first time in my fife I felt that no force jeopardized my right, my power, to possess and to protect a woman; for the first time, the first time, felt that the woman was not, in her own eyes or in the eyes of the world, degraded by my presence.

The sun fell over everything, like a blessing, people were moving all about us, I will never forget the feeling of Harriet’s small hand in mine, dry and trusting, and I turned to her, slowing our pace. She looked up at me with her enormous, blue eyes, and she seemed to wait. I said, “Harriet. Harriet. Tu sais, il y a quelque chose de très grave qui m’est arrivé. Je t’aime. Je t’aime. Tu me comprends, or shall I say it in English?”

This was eight years ago, shortly before my first and only visit home.

That was when my mother died. I stayed in America for three months. When I came back, Harriet thought that the change in me was due to my grief— I was very silent, very thin. But it had not been my mother’s death which accounted for the change. I had known that my mother was going to die. I had not known what America would be like for me after nearly four years away.

I remember standing at the rail and watching the distance between myself and Le Havre increase. Hands fell, ceasing to wave, handkerchiefs ceased to flutter, people turned away, they mounted their bicycles or got into their cars and rode off. Soon, Le Havre was nothing but a blur. I thought of Harriet, already miles from me in Paris, and I pressed my lips tightly together in order not to cry.

Then, as Europe dropped below the water, as the days passed and passed, as we left behind us the skies of Europe and the eyes of everyone on the ship began, so to speak, to refocus, waiting for the first glimpse of America, my apprehension began to give way to a secret joy, a checked anticipation. I thought of such details as showers, which are rare in Paris, and I thought of such things as rich, cold, American milk and heavy, chocolate cake. I wondered about my friends, wondered if I had any left, and wondered if they would be glad to see me.

The Americans on the boat did not seem to be so bad, but I was fascinated, after such a long absence from it, by the nature of their friendliness, It was a friendliness which did not suggest, and was not intended to suggest, any possibility of friendship. Unlike Europeans, they dropped titles and used first names almost at once, leaving themselves, unlike the Europeans, with nowhere thereafter to go. Once one had become “Pete” or “Jane” or “Bill” all that could decently be known was known and any suggestion that there might be further depths, a person, so to speak, behind the name, was taken as a violation ol that privacy which did not, paradoxically, since they trusted it so little, seem to exist among Americans. They apparently equated privacy with the unspeakable things they did in the bathroom or the bedroom, which they related only to the analyst, and then read about in the pages of best sellers. There was an eerie and unnerving irreality about everything they said and did, as though they were all members of the same team and were acting on orders from some invincibly cheerful and tirelessly inventive coach. I was fascinated by it. I found it oddly moving, but I cannot say that 1 was displeased. It had not occurred to me before that Americans, who had never treated me with any respect, had no respect for each other.

On the last night but one, there was a. gala in the big ballroom and I sang. It had been a long time since I had sung before so many Americans. My audience had mainly been penniless French students, in the weird, Left Bank bistros I worked in those days. Still, I was a great hit with them and by this time I had become enough of a drawing card, in the Latin Quarter and in St. Germain des Pres, to have attracted a couple of critics, to have had my picture in France-soir, and to have acquired a legal work permit which allowed me to make a little more money. Just the same, no matter how industrious and brilliant some ol the musicians had been, or how devoted my audience, they did not know, they could not know, what my songs came out of. They did not know what was funny about it. It was impossible to translate: It damn well better be funny, or Laughing to keep from crying, or What did I do to be so black and blue?

The moment I stepped out on the floor, they began to smile, something opened in them, they were ready to be pleased. I found in their faces, as they watched me, smiling, waiting, an artless relief, a profound reassurance. Nothing was more familiar to them than the sight of a dark boy, singing, and there were few things on earth more necessary. It was under cover of darkness, my own darkness, that I could sing for them of the joys, passions, and terrors they smuggled about with them like steadily depreciating contraband. Under cover of the midnight fiction that I was unlike them because I was black, they could stealthily gaze at those treasures which they had been mysteriously forbidden to possess and were never permitted to declare.

I sang I’m ComingVirginia, and Take This Hammer, and Precious Lord. They wouldn’t let me go and I came back and sang a couple of the oldest blues I knew. Then someone asked me to sing Swanee River, and I did, astonished that I could, astonished that this song, which I had put down long ago, should have the power to move me. Then, if only, perhaps, to make the record complete, I wanted to sing Strange Fruit, but, on this number, no one can surpass the great, tormented Billie Holiday. So I finished with Great GettingUp Morning and I guess I can say that if I didn’t stop the show I certainly ended it. I got a big hand and I drank at a few tables and I danced with a few girls.

AFTER one more day and one more night, the boat landed in New York. I woke up, I was bright awake at once, and I thought, We’re here.

I turned on all the lights in my small cabin and I stared into the mirror as though I were committing my face to memory. I took a shower and I took a long time shaving and I dressed myself very carefully. I walked the long ship corridors to the dining room, looking at the luggage piled high before the elevators and beside the steps. The dining room was nearly half empty and full of a quick and joyous excitement which depressed me even more. People ate quickly, chattering to each other, anxious to get upstairs and go on deck. Was it my imagination or was it true that they seemed to avoid my eyes? A few people waved and smiled, but let me pass; perhaps it would have made them uncomfortable, this morning, to try to share their excitement with me; perhaps they did not want to know whether or not it was possible for me to share it. I walked to my table and sat down. I munched toast as dry as paper and drank a pot of coffee. Then I lipped my waiter, who bowed and smiled and called me “sir” and said that he hoped to see me on the boat again. “I hope so, too,” I said.

And was it true, or was it my imagination, that a flash of wondering comprehension, a flicker of wry sympathy, then appeared in the waiter’s eyes? I walked upstairs to the deck.

There was a breeze from the water but the sun was hot and made me remember how ugly New York summers could be. All of the deck chairs had been taken away and people milled about in the space where the deck chairs had been, moved from one side of the ship to the other, clambered up and down the steps, crowded the rails, and they were busy taking photographs — of the harbor, of each other, of the sea, of the gulls. I walked slowly along the deck, and an impulse stronger than myself drove me to the rail. There it was, the great, unfinished city, with all its towers blazing in the sun. It came toward us slowly and patiently, like some enormous, cunning, and murderous beast, ready to devour, impossible to escape. I watched it come closer and I listened to the people around me, to their excitement and their pleasure. There was no doubt that it was real. I watched their shining faces and wondered if I were mad. For a moment I longed, with all my heart, to be able to feel whatever they were feeling, if only to know what such a feeling was like. As the boat moved slowly into the harbor, they were being moved into safety. It was only I who was being floated into danger. I turned my head, looking for Europe, but all that stretched behind me was the sky, thick with gulls. I moved away from the rail. A big, sandy-haired man held his daughter on his shoulders, showing her the Statue of Liberty. I would never know what this statue meant to others, she had always been an ugly joke for me. And the American flag was flying from the top of the ship, above my head. I had seen the French flag drive the French into the most unspeakable frenzies, I had seen the flag which was nominally mine used to dignify the vilest purposes: now I would never, as long as I lived, know what others saw when they saw a flag. “There’s no place like home,” said a voice close by, and I thought, There damn sure isn’t. I decided to go back to my cabin and have a drink.

There was a cablegram from Flarriet in my cabin. It said: Be good. Be quick. I’m waiting.

I folded it carefully and put it in my breast pocket. Then I wondered if I would ever get back to her. How long would it take me to earn the money to get out of this land? Sweat broke out on my forehead and I poured myself some whisky from my nearly empty bottle. I paced the tiny cabin. It was silent. There was no one down in the cabins now.

I WAS not sober when I faced the uniforms in the first-class lounge. There were two of them; they were not unfriendly. They looked at my passport, they looked at me. “You’ve been away a long time,” said one of them.

“Yes,” I said, “it’s been a while.”

“What did you do over there all that time?” —

with a grin meant to hide more than it revealed, which hideously revealed more than it could hide.

I said, “I’m a singer,” and the room seemed to rock around me. I held on to what I hoped was a calm, open smile. I had not had to deal with these faces in so long that I had forgotten how to do it. I had once known how to pitch my voice precisely between curtness and servility, and known what razor’s edge of a pickaninny’s smile would turn away wrath. But I had forgotten all the tricks on which my life had once depended. Once I had been an expert at baffling these people, at setting their teeth on edge, and dancing just outside the trap laid for me. But I was not an expert now. These faces were no longer merely the faces of two white men, who were my enemies. They were the faces of two white people whom I did not understand, and I could no longer plan my moves in accordance with what I knew of their cowardice and their needs and their strategy.

That moment on the bridge had undone me forever.

“That’s right,” said one of them, “that’s what it says, right here on the passport. Never heard of you, though.” They looked up at me. “Did you do a lot of singing over there?”

“Some.”

“What kind — concerts?”

“No.” I wondered what I looked like, sounded like. I could tell nothing from their eyes. “I worked a few night clubs.”

“Night clubs, eh? I guess they liked you over there.”

“Yes,” I said, “they seemed to like me all right.”

“Well”— and my passport was stamped and handed back to me — “let’s hope they like you over here.”

“Thanks.” They laughed—was it at me, or was it my imagination? — and I picked up the one bag I was carrying and threw my trench coat over one shoulder and walked out of the firstclass lounge. I stood in the slow-moving, murmuring line which led to the gangplank. I looked straight ahead and watched heads, smiling faces, step up to the shadow of the gangplank awning and then swiftly descend out of sight. I put my passport back in my breast pocket — Be quick. I’m waiting — and I held my landing card in my hand. Then, suddenly, there I was, standing on the edge of the boat, staring down the long ramp to the ground. At the end of the plank, on the ground, stood a heavy man in a uniform. His cap was pushed back from his gray hair and his face was red and wet. He looked up at me. This was the face I remembered, the face of my nightmares; perhaps hatred had caused me to know this face better than I would ever know the face of any lover. “Come on, boy,” he cried, “come on, come on!”

And I almost smiled. I was home. I touched my breast pocket. I thought of a song I sometimes sang, When will I ever get to be a man? I came down the gangplank, stumbling a little, and gave the man my landing card.

Much later in the day, a customs inspector checked my baggage and waved me away. I picked up my bags and started walking down the long stretch which led to the gate, to the city.

And I heard someone call my name.

I looked up and saw Louisa running toward me. I dropped my bags and grabbed her in my arms and tears came to my eyes and rolled down my face. I did not know whether the tears were for joy at seeing her, or from rage, or both.

“How are you? How are you? You look wonderful, but, oh, haven’t you lost weight? It’s wonderful to see you again.”

I wiped my eyes. “It’s wonderful to see you, too, I bet you thought 1 was never coming back.”

Louisa laughed. “I wouldn’t have blamed you if you hadn’t. These people are just as corny as ever, I swear I don’t believe there’s any hope for them. How’s your French? Lord, when I think that it was I who studied French and now I can’t speak a word. And you never went near it and you probably speak it like a native.”

I grinned. “Pas mat. Je me defends pas mal.” We started down the wide steps into the street. “My God,” I said. “New York.” I was not aware of its towers now. We were in the shadow of the elevated highway but the thing which most struck me was neither light nor shade, but noise. It came from a million things at once, from trucks and tires and clutches and brakes and doors; from machines shuttling and stamping and rolling and cutting and pressing; from the building of tunnels, the checking of gas mains, the laying of wires, the digging of foundations; from the chattering of rivets, the scream of the pile driver, the clanging of great shovels; from the battering down and the raising up of walls; from millions ol radios and television sets and jukeboxes. The human voices distinguished themselves from the roar only by their note of strain and hostility. Another fleshy man, uniformed and red-faced, hailed a cab for us and touched his cap politely but could only manage a peremptory growl: “Right this way, miss. Step up, sir.”’ He slammed the cab door behind us. Louisa directed the driver to the New Yorker Hotel.

“Do they take us there?”

She looked at me. “They got laws in New York, honey, it’d be the easiest thing in the world to spend all your time in court. But over at the New Yorker, I believe they’ve already got the message.” She took my arm. “You see? In spite of all this chopping and booming, this place hasn’t really changed very much. You still can’t hear yourself talk.”

And I thought to myself, Maybe that’s the point.

Early the next morning we checked out of the hotel and took the plane for Alabama.

I AM just stepping out of the shower when I hear the bell ring. I dry myself hurriedly and put on a bathrobe. It is Vidal, of course, and very elegant he is, too, with his bushy gray hair quite lustrous, his swarthy, cynical, gypsylike face shaved and lotioned. Usually he looks just any old way. But tonight his brief bulk is contained in a dark-blue suit and he has an ironical pearl stickpin in his blue tie.

“Come in, make yourself a drink. I’ll be with you in a second.”

“I am, hélas!, on time. I trust you will forgive me for my thoughtlessness.”

But I am already back in the bathroom. Vidal puts on a record: Mahalia Jackson, singing I’m Going to Live the Life I Sing About lit My Song.

When I am dressed, I find him sitting in a chair before the open window. The daylight is gone, but it is not exactly dark. The trees are black now against the darkening sky. The lights in windows and the lights of motorcars are yellow and ringed. The street lights have not yet been turned on. It is as though, out of deference to the departed day, Paris waited a decent interval before assigning her role to a more theatrical but inferior performer.

Vidal is drinking a whisky and soda. I pour myself a drink. He watches me.

“Well. How are you, my friend? You are nearly gone. Are you happy to be leaving us?”

“No.” I say this with more force than I had intended. Vidal raises his eyebrows, looking amused and distant. “I never really intended to go back there. I certainly never intended to raise my kid there —”

“Maisman cher,” Vidal says, calmly, “you are an intelligent man, you must have known that you would probably be returning one day.” He pauses. “And, as for Pauli — did it never occur to you that he might wish one day to see the country in which his father and his father’s fathers were born?”

“To do that, really, he’d have to go to Africa.”

“America will always mean more to him than Africa, you know that.”

“I don’t know.” I throw my drink down and pour myself another. “Why should he want to cross all that water just, to be called a nigger? America never gave him anything.”

“It gave him his father.”

I look at him. “You mean, his father escaped.”

Vidal throws back his head and laughs. If Vidal likes you, he is certain to laugh at you and his laughter can be very unnerving. But the look, the silence which follow this laughter can be very unnerving, too. And, now, in the silence, he asks me, “Do you really think that you have escaped anything? Come. I know you for a better man than that.” He walks to the table which holds the liquor. “In that movie of ours which has made you so famous, and, as I now see, so troubled, what are you playing, after all? What is the tragedy of this half-breed troubadour if not, precisely, that he has taken all the possible roads to escape and that all these roads have failed him?” He pauses, with the bottle in one hand, and looks at me. “Do you remember the trouble I had to get a performance out of you? How you hated me, you sometimes looked as though you wanted to shoot me! And do you remember when the role of Chico began to come alive?” He pours his drink. “Think back, remember. I am a very great director, mats pardon! I could not have got such a performance out: of anyone but you. And what were you thinking of, what was in your mind, what nightmare were you living with when you began, at last, to play the role — truthfully?” He walks back to his seat.

Chico, in the film, is the son of a Martinique woman and a French colon who hates both his mother and his father. He flees from the island to the capital, carrying his hatred with him. This hatred has now grown, naturally, to include all dark women and all white men, in a word, everyone. He descends into the underworld of Paris, where he dies. Les fauves — the wild beasts — refers to the life he has fled and to the life which engulfs him. When I agreed to do the role, I felt that I could probably achieve it by bearing in mind the North Africans I had watched in Paris for so long. But this did not please Vidal. The blowup came while we were rehearsing a fairly simple, straightforward scene. Chico goes into a sleazy Pigalle dance hall to beg the French owner lor a particularly humiliating job. And this Frenchman reminds him of his father.

“You are playing this boy as though you thought of him as the noble savage,” Vidal said, icily. ”Ça verit d’où — all these ghastly mannerisms you are using all the time?”

Everyone fell silent, for Vidal rarely spoke this way. This silence told me that everyone, the actor with whom I was playing the scene and all the people in the “dance hall,” shared Vidal’s opinion of my performance and was relieved that he was going to do something about it. I was humiliated and too angry to speak; but perhaps 1 also felt, at the very bottom of my heart, a certain relief, an unwilling respeet.

“You are doing it all wrong,” he said, more gently. Then, “Come, let us have a drink together.”

WE WALKED into his office. He took a bottle and two glasses out of his desk. “Forgive me, but you put me in mind of some of those English lady actresses who love to play putain as long as it is always absolutely clear to the audience that they are really ladies. So perhaps they read a book, not usually, hélas!, Fanny Hill, and they have their chauffeurs drive them through Soho once or twice — and (hey come to the stage with a pertormance so absolutely loaded with detail, every bit of it meaningless, that there can be no doubt that they are acting. It is what the British call a triumph.” He poured two cognacs. “That is what you are doing. Why? Who do you think this boy is, what do you think he is feeling, when he asks for this job?” He watched me carefully and I bitterly resented his look. “You come from America. The situation is not so pretty there for boys like you. I know you may not have been as poor as — as some — but is it really impossible for you to understand what a boy like Chico feels? Have you never, yourself, been in a similar position?”

I hated him for asking the question because I knew he knew the answer to it. “I would have had to be a very lucky black man not to have been in such a position.”

“You would have had to be a very lucky man.”

“Oh, God.” I said, “please don’t give me any of this equality-in-anguish business.”

“It is perfectly possible,” he said, sharply, “that there is not another kind ”

Then he was silent. He sat down behind his desk. He cut a cigar and lit it. puffing up clouds of smoke, as though to prevent us from seeing each other too clearly. “Consider this,” he said. “I am a French director who has never seen your country. I have never done you any harm, except, perhaps, historically — I mean, because I am white — but I cannot be blamed for that —”

“But I can be,” I said, “and I am! I’ve never understood why, if I have to pay for the history written in the color of my skin, you should get off scot-free!” But I was surprised at my vehemence, I had not known I was going to say these things, and by the fact that I was trembling and from the way he looked at me I knew that, from a professional point of view anyway, I was playing into his hands.

Continue reading This Morning, This Evening, So Soon

Tarot Card for February 5: The Ten of Wands

The Ten of Wands

The Lord of Oppression is a hard card to come to grips with, for it indicates blocked or thwarted Will. We want something badly, and yet we seem to stand no chance of getting it. We feel frustrated, irritable and disappointed.If a situation marked by the Ten of Wands goes on for too long, we will begin to feel trapped and deeply unhappy. We will begin to lose faith in ourselves, and our abilities to make our lives into what we want.There are a couple of things to bear in mind if the influence of the Lord of Oppression is a fairly fleeting one – sometimes we have to wait for the right moment to get our heart’s desire.However it’s worth bearing in mind, if you ever read on a specific situation, and this card comes up in the final result position, the reading is probably telling you not to waste any more effort on a conflict that you cannot win. Sometimes we are better off just walking away.The long-term appearance of this card carries a warning with it that you really cannot ignore. If the Ten of Wands is a regular feature of your readings for some time, you are probably hurting yourself more than you care to admit. You are not fulfilling your needs, and you are leaving yourself open to negativity.Time to get a little bit of Ace energy in there, and sort things out!

On the passing of a guru

New Thinkin • Feb 4, 2024 Julie Anderson, a former Playboy centerfold model, was an intimate companion of Adi Da Samraj from 1976 until 1992. During that time she was known as Kanya Samarpana Remembrance (also Swami Dama Kalottara Devi, and a number of other names). Her article, “The Real Practice of Guru-Devotion,” was published in the Free Daist Magazine in 1992. Following up on her previous two interviews in which she shared details of life in the household of Adi Da Samraj, she describes her experiences surrounding the death of her mother, the near-death and then death of her guru, Adi Da, and other major life changes that could be thought of as ego deaths. 00:00:00 Introduction 00:08:25 Adi Da’s 1986 near-death experience 00:27:38 The one reality, consciousness itself 00:35:47 Easy Death 01:00:33 Spiritual practice as an ordeal 01:09:36 Ego death 01:37:18 Religion vs. the spiritual path 01:44:41 The death of Adi Da 02:07:08 Postmortem influence of Adi Da 02:11:22 Conclusion

Plutarch’s Insights About Contentment and Our Good or Bad Memories

It is up to us to choose what we bring up out of our own past

Gregory Sadler

Gregory Sadler

Published in Practical Rationality

Nov 20, 2023 (Medium.com)

Great thinkers set out many insights that can prove helpful for us in our own late modern life. From time to time, I produce short podcast episodes mining and refining those insights. Here’s one from the ancient philosopher and biographer that I’ve found useful!

Plutarch in On Contentment writes:

It is clear from the differences between people’s experiences that everyone has within himself the resources which may lead to contentment or discontent. The jars of good and bad do not sit on Zeus’s threshold but lie in our minds.

Foolish people overlook and ignore good things even when they are present, because their thoughts are always straining towards the future. Intelligent people, on the other hand, use their memories to keep them vivid for themselves, even when they are no longer present.

Anything present is accessible for the minutest fraction of time, and then escapes perception, and consequently foolish people think that it ceases to be relevant to us, or ceases to be ours. This oblivion prevents life being a unity of past events woven with present ones. It divides yesterday from today as if they were distinct, and likewise treats tomorrow as different from today. And it immediately consignes every occurrence to non-existence by never making use of memory.

The school of thought which eliminates growth, on the assumption that being is in constant flux, makes each person in theory different from himself, and then different again. Similarly those who don’t use memory to protect or recover what has gone before, but let it trickle away day by day make themselves in fact incomplete and empty, and in suspense for the day to follow, as if the events of last year, the recent past, and yesterday had no bearing on them, or in short didn’t happen to them.

So this is another thing that unsettles contentment, but not as much as the next factor we must consider. You know how when flies settle on mirrors, they skid off the smooth parts but cling on to places which are rough and scratched. This is an analogy for how people slide away from happy, congenial matters, and get caught up in their memories of unpleasant things.

An even better analogy might be based on the story that in Olenthus there is a place which beetles fall into and are unable to get out of. They go round and round in circles until they die there. Likewise without noticing it, people slip into recalling their bad times, and are unwilling to revive or resuscitate themselves.

What Plutarch is touching on here in this passage is the active role that we have in how we direct our minds to our memories. We can decide to focus on things that we consider to be good, pleasant memories, even memories that might include some pain, but also include some generation of meaning or success, or something else that we frame in a positive manner.

And many of us don’t really take stock of the fact that while we can’t absolutely control our minds and our memories, we do have a role in deciding which things we dwell upon. Whether we ruminate upon negative painful experiences — those of humiliation, those of loss, those of betrayal or so many other possibilities that might be bad for us. Or whether to the contrary we deliberately direct our attention to those things that we know are going to make us feel good.

This doesn’t have to be a pretending that everything is okay. This is instead a therapy for the soul that every one of us, according to Plutarch, is able to engage in at least to some degree. I would suggest that like any other technique of this sort, the more that one does it, the better one gets at it. It’s like building any other habit. It’s hard at first, and then through the force of inertia that comes with the habit generated, it becomes easier and easier.

And so to bring this to a close, Plutarch is saying we need to really think hard about what we’re going to bring out of the storehouse of memory. We have so many options before us. We should pick the ones that will actually conduce to a better life.

If you’d like to year more useful insights, you can check out the other Sadler’s Shorts podcast episodes here.

Sadler’s Shorts — The Podcast

bits of wisdom to help you build a better life

medium.com

Gregory Sadler is the president of ReasonIO, a speaker, writer, and producer of highly popular YouTube videos on classic and contemporary philosophy. He is co-host of the radio show Wisdom for Life, and producer of the Sadler’s Lectures podcast. If you’d like to support his ongoing work, bringing philosophy to the broader public, he has a Patreon site where you can donate. You can also donate at Buy Me A Coffee.

Gregory Sadler

Written by Gregory Sadler

·Editor for Practical Rationality

president ReasonIO | editor Stoicism Today | speaker philosophical counselor & consultant | YouTube philosophy guy | co-host Wisdom for Life | teaches at MIAD

Book: “The Moral Equivalent of War”

The Moral Equivalent of War

William JamesD.E. Wittkower (Narrator)

The Moral Equivalent of War, the last public utterance of William James, is significant as expressing the opinions of a practical psychologist on a question of growing popular interest. For the past fifteen years the movement for promoting international peace has been enlisting the support of organizations and individuals the world over. That this is a question on which much may be said for the opposition, James, though a pacificist, admits with his usual fair-mindedness, pointing out that militarism is the sole nourisher of certain human virtues that the world cannot let die, and that until the peace party devises some substitute, some moral equivalent, for the disciplinary value of war, their utopian goal is neither desirable nor possible. His own solution is advanced not as a practical measure, but merely as an illustration to show that the world is full of opportunities for the peaceful development and continuation of the martial qualities of human life.

This essay was written for general dissemination as a publication of the American Association for International Conciliation, February, 1910. As it not only presents a peace program but defines as well the most familiar arguments of the war party, no militarist article has been included, although it may be mentioned that a suggestive apology for war is to be found among De Quincey’s Essays and also in Ruskin’s Crown of Wild Olive. Additional documents on conciliation, approaching the question from innumerable points of view, are published by the Association mentioned above.

(Summary by Harrison Ross Steeves and Frank Humphrey Ristine, editors.)

(Goodreads.com)

The path to higher consciousness begins when your ego stops hiding from this

Most “spiritual” people can’t even take this first step

Rami Dhanoa

Rami Dhanoa

Published in Orient Yourself

3 days ago (Medium.com)

Photo by Andreea Ch from Pexels.

Intimacy, into-me-see, or being fully seen are concepts we associate with romantic relationships, close friendships, and tight-knit community.

It’s giving others permission to know what’s inside. So we move forward together. But what if we encounter someone who doesn’t have to wait for us to let them in?

What if they can see right through us?

There are humans alive today, who, after years of dedicated meditational development have discovered a purer consciousness within.

Many of these beings refuse to call themselves “teachers,” let alone “Gurus.” They live simple lives without marketing themselves, while still exposing themselves and their wisdom to the world.

When I first started encountering humans that had reached these genuine & radiant states of mind, I shriveled in fear. I wanted to run, to spend an entire lifetime in the privacy of my own mind, all to myself.

It was like finding a shining mirror that reflected all the dirt within me back upon myself. I’d rather choose ignorance, whispered my small ego, unable to bear the shock of knowing how pathetic it was.

But the sheer dignity of these teachers (in all but name) had a profound subliminal effect on me.

They knew their worth.

Not in a supremacist way, but with such a deep incisive wisdom that it made them into supremely radiant suns of compassion.

Each of them was living their fullest life — as educators, CEOs of nonprofits, creators of intentional communities, or entrepreneurs of ethical businesses.

The way they conducted themselves put ego-driven humans to shame.

Their gait was intentional and aware, their auras clear and purified. And each one was willing to sacrifice everything they had for the benefit of others.

After years of encountering these wondrous role models, the stench of my closed-off being eventually burst like a leaking sarcophagus.

Existentially exhausted, I simply gave up on my own insecurities.

My obsession towards my traumas, emotions, thoughts, and traits being “mine” had imprisoned me like an ever-tightening straightjacket.

The transparency of accepting & exposing it to the universe so it could be healed changed everything.

Awakening starts when the ego stops hiding from what’s inside you. And the path turns into a supersonic escalator the moment you allow even the parts that you’re not aware of to be known to the world.

Egoism in yoga is said to be the tendency to identify oneself with impermanent mental events & emotional patterns.

But a spiritual elder is capable of seeing through our layers of delusion and confusion, straight into the innate seed of divinity lying within every sentient being.

And they can help guide us to realizing that seed of potential — even through nonphysical, nonverbal, nonlocal and imperceptible means.

The only requirement to getting this help from the universe is simply that we be real with ourselves.

Rami Dhanoa

Written by Rami Dhanoa

·Editor for Orient Yourself

Re-thinking human potential with meditation & Indic philosophy.