| The first excerpt represents the past or something you must release, and is drawn from The Case of The Lamp That Went Out by Grace Isabel Colbron and Augusta Groner: feet. And yet he seemed anxious to hurry onward in spite of the
unevenness of his walk.
Then he slowed up suddenly, glanced across the street to Goldstamm's
store, and crossed over.
"Have you any boots for me?" he asked, sticking out his right foot
that the dealer might see whether he had anything the requisite size.
"I think there's something there," answered the old man in his
usual businesslike tone, leading the way into the store.
The stranger followed. Goldstamm lit the one light in the little
place and groped about in an untidy heap of shoes of all kinds and
sizes until he found several pairs that he thought might fit. These
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The second excerpt represents the present or the deciding factor of the moment, and is drawn from Lord Arthur Savile's Crime, etc. by Oscar Wilde: we are all called upon to decide on the same issue - of us all, the
same question is asked. To Lord Arthur it came early in life -
before his nature had been spoiled by the calculating cynicism of
middle-age, or his heart corroded by the shallow, fashionable
egotism of our day, and he felt no hesitation about doing his duty.
Fortunately also, for him, he was no mere dreamer, or idle
dilettante. Had he been so, he would have hesitated, like Hamlet,
and let irresolution mar his purpose. But he was essentially
practical. Life to him meant action, rather than thought. He had
that rarest of all things, common sense.
The wild, turbid feelings of the previous night had by this time
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The third excerpt represents the future or something you must embrace, and is drawn from The Varieties of Religious Experience by William James: back so far. And if fetishism and magic be regarded as stages of
religion, one may say that personal religion in the inward sense
and the genuinely spiritual ecclesiasticisms which it founds are
phenomena of secondary or even tertiary order. But, quite apart
from the fact that many anthropologists--for instance, Jevons and
Frazer --expressly oppose "religion" and "magic" to each other,
it is certain that the whole system of thought which leads to
magic, fetishism, and the lower superstitions may just as well be
called primitive science as called primitive religion. The
question thus becomes a verbal one again; and our knowledge of
all these early stages of thought and feeling is in any case so
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