| The first excerpt represents the past or something you must release, and is drawn from Verses 1889-1896 by Rudyard Kipling: He trod the ling like a buck in spring, and he looked like a lance in rest.
"Now here is thy master," Kamal said, "who leads a troop of the Guides,
And thou must ride at his left side as shield on shoulder rides.
Till Death or I cut loose the tie, at camp and board and bed,
Thy life is his -- thy fate it is to guard him with thy head.
So, thou must eat the White Queen's meat, and all her foes are thine,
And thou must harry thy father's hold for the peace of the Border-line,
And thou must make a trooper tough and hack thy way to power --
Belike they will raise thee to Ressaldar when I am hanged in Peshawur."
They have looked each other between the eyes, and there they found no fault,
Verses 1889-1896 |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from Somebody's Little Girl by Martha Young: But Bessie Bell looked and looked and wondered, but her eyes brought
to her no way of knowing.
Bessie Bell could at length think of only one way to find out the
difference, and that was to ask--to let her ears help her eyes to
bring to her some way of knowing.
One day, a dear old lady with white curls all around under her
bonnet stopped near the playground and called Bessie Bell to her and
gave her some chocolate candy, every piece of candy folded up in its
own white paper.
Bessie Bell said: ``Thank you, ma'am.''
Then as the lady still stood by the playground Bessie Bell asked
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The third excerpt represents the future or something you must embrace, and is drawn from Meno by Plato: is another sort of progress from the general notions of Socrates, who asked
simply, 'what is friendship?' 'what is temperance?' 'what is courage?' as
in the Lysis, Charmides, Laches, to the transcendentalism of Plato, who, in
the second stage of his philosophy, sought to find the nature of knowledge
in a prior and future state of existence.
The difficulty in framing general notions which has appeared in this and in
all the previous Dialogues recurs in the Gorgias and Theaetetus as well as
in the Republic. In the Gorgias too the statesmen reappear, but in
stronger opposition to the philosopher. They are no longer allowed to have
a divine insight, but, though acknowledged to have been clever men and good
speakers, are denounced as 'blind leaders of the blind.' The doctrine of
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