Showing results by narrator "Russell Stamets" in All Categories

I have strung these things together on a slight enough thread, but as the things themselves are slight, it is possible that the thread (and the metaphor) may manage to hang together. These notes range over very variegated topics, and in many cases, were made at very different times.

A system of ethics not based on rational demonstration of the universe is of no practical value. It is only a system of the ethics of individual opinions and individual convenience.

Tecla was from Baja, or Lower, California, where Juanita and Antonio's mother had once lived. Old Klayukat's tribal home was to the far north, at Puget Sound. He had been brought down by a king's vessel and given into the charge of the padres at the mission of San Francisco d'Assisi. There he had become a Christian and had been taught the saddler's trade. He had been employed by the children's grandfather ever since their father was a little boy.

In this audiobook, a few of Nietzsche’s most interesting sayings are arranged. They show nothing of his wonderfully acute processes of ratiocination, but only his conclusions. Nevertheless, they may serve to give some notion of the manner, as well as of the matter, of his philosophy. He was a ruthless destroyer—the most savage and resolute, it is probable, that Christian morals and Christian civilization have ever had to face. Therefore, these extracts are confined chiefly to his objections and objurgations, and leave for the reader’s own inquiry his efforts to create.

This epic narrative poem focuses on the days after the end of the Civil War through the fall of 1877, describing the leaders and events of the Indian Wars, including Red Cloud, Sitting Bull, Crazy Horse, Dull Knife, Spotted Tail, the Fetterman Massacre, the Wagon Box Incident, and the Battle of Little Big Horn.

An account of the Tulsa race riot of 1921 in which White people attacked and murdered Black residents in the Greenwood neighborhood burning and looting. Includes a collection of shorter witness testimonials and a partial list of property and financial losses of its victims.

This overlooked work of Lawrence contains both beautiful descriptions of his travels in Italy during this period as well as a thoroughly engrossing portrait of a man, M, who he meets and can't quite get away from for months until the end. This true story grabs at you on several levels. Originally published as the introduction to M's work, Memoirs of the Foreign Legion, it stands on its own.

The author of this work has spent some 10 years among Anarchists, and in the study of Anarchist publications. He was for some time secretary to two Anarchist “groups”, and a well-known figure in Anarchist circles. Besides this, he was an occasional contributor with his pen to the Torch of Anarchy, Freedom, The Commonweal, Liberty, and The Alarm. He has, consequently, some claim to be considered an authority on the subject which he treats.

The investigator who seeks to develop exact and careful conception of realities in a realm as temperamental as the occult faces from the beginning unsuspected difficulties. Every defining term as well as every accepted teaching and doctrine is variously interpreted by the different groups of students. Here is a field in which the most sincere teachers are swept into narrow prejudice by the sheer fire of their enthusiasm and so seem universally to emphasize their differences one from the other when they could as well build upon a meeting ground of common understanding.

You never saw a tree; you have seen some particular kind of tree. We know practically nothing about the essential element in trees, the life in them - the souls in them that make them what they are.

This history was written by Frank James himself, at odd times, during his latter years and was, two years before his death, entrusted to his daughter, Mrs. Sarah E. Snow, of Wayton, Ark., with his request that it be kept a secret until after he had passed away, after which, it was his desire that it be published to the world, and his identity disclosed, in order that the world might learn some of the true facts concerning the whys and wherefores leading up to, and the causes which forced these two brothers into outlawry.

With all the authority obtained at the cost of numberless sacrifices, firm in his belief, justified by six years' experience, Bolivar expresses once more the same fundamental ideas of the Manifesto of Cartagena and the Kingston Letter. This is a decisive moment for the fate of the young nation.

I rather anticipate that superficial critics who do not like the argument of this essay will accuse it of pessimism, a charge which perhaps means little more than that they do not like it. If it is called "pessimism" to point out the methods by which men may escape destruction, because men do not care to adopt them, I suppose it must be "optimism" to rush violently and open-eyed down a precipice, and to expect to be saved by a miracle. Certainly such would appear to be the belief upon which human affairs are at present conducted.

A supreme power and wisdom govern the universe. The supreme mind is measureless and pervades endless space. The supreme wisdom, power, and intelligence are in everything that exists from the atom to the planet. The supreme power and wisdom are more than in everything. The supreme mind is everything. The supreme mind is every atom of the mountain, the sea, the tree, the bird, the animal, the man, the woman. The supreme wisdom cannot be understood by man or by beings superior to man.

"Youth" was not my first contribution to Maga. It was the second. But that story marks the first appearance in the world of the man Marlow, with whom my relations have grown very intimate in the course of years. The origins of that gentleman (nobody as far as I know had ever hinted that he was anything but that) - his origins have been the subject of some literary speculation of, I am glad to say, a friendly nature.

We are face to face with this great world, and our relations to it are manifold. One of these is the necessity we have to live, to till the soil, to gather food, to clothe ourselves, to get materials from nature. We are always making things that will satisfy our needs, always in touch with this great world through hunger and thirst. Then, we have our mind; and our mind seeks its own food. It must find out reason in things, faced with a multiplicity of facts, and bewildered when it cannot find one unifying principle which simplifies the heterogeneity of things.

Democritus. Bring the Stranger, bring the Stranger. Let us see how he is put together. I smell one goodish ingredient, but the compound is newfangled, yes {sniffing), and ill mixed. Alcihiades. You can’t possibly scent him at this distance. Not even a dog could. For a Christian he is rather well washed. Democritus. Before you contradict an old man, my fair friend, you should endeavor to understand him. The Stranger might be as clean as a river-god, who cannot live out of running water, and I should not be prevented from discerning the odor of his thoughts.

When we turn our attention to the subject of elemental Intelligences or Nature-Spirits, we are confronted by this immediate difficulty, that we are led at the very beginning beyond and behind the world which we know through the channels of the senses. Sense perception does not help us at all in our study of that mysterious realm of life which constitutes the invisible background of physical manifestation. Madame Blavatsky warned us long ago that to describe Nature-Spirits or Elementals as having definite and corporeal form was likely to lead into great error.

Life is wonderfully simple. One efficient energy or spirit permeates all that exists. A few universal laws characterise this energy in all phases of its infinitely varied manifestation. To feel this spirit as a living reality within, to understand these simple laws and adapt life to wise obedience to them - this it is to possess the greatest peace, happiness, and power of doing good. The entire secret could be told in a few words...

My young listeners ought to be told that the poem of the "Mad Orlando" is a continuation by Ariosto of a poem by Boiardo, an earlier poet, called "Orlando in Love". This helps to account for the abruptness with which the characters appear on the scene, and for the allusions to adventures in which they have taken part in an earlier period of their history. I have been obliged to retain some few of these, which abound in Ariosto - such as the allusions to an earlier visit of Angelica to Europe with her brother Argalia, who was slain by Terrau.