| The first excerpt represents the past or something you must release, and is drawn from Running a Thousand Miles for Freedom by William and Ellen Craft: whig gentleman sent word to William Craft, that
if he would submit peaceably to an arrest, he and
his wife should be bought from their owners, cost
what it might. Craft replied, in effect, that he was
in a measure the representative of all the other
fugitives in Boston, some 200 or 300 in number;
that, if he gave up, they would all be at the mercy
of the slave-catchers, and must fly from the city at
any sacrifice; and that, if his freedom could be
bought for two cents, he would not consent to com-
promise the matter in such a way. This event has
Running a Thousand Miles for Freedom |
The second excerpt represents the present or the deciding factor of the moment, and is drawn from The Poems of Goethe, Bowring, Tr. by Johann Wolfgang von Goethe: If thou art still so, all life is one feast.
Loved one, without thee, what then would all feasts be?
Sweet one, without thee, what then were the dance?
THE INDIFFERENT.
Let them but love, then, and leave us the dancing!
Languishing love cannot bear the glad dance.
Let us whirl round in the waltz's gay measure,
And let them steal to the dim-lighted wood.
Let them but love, then, and leave us the dancing!
Languishing love cannot bear the glad dance.
THE TENDER.
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The third excerpt represents the future or something you must embrace, and is drawn from God The Invisible King by H. G. Wells: the former for the psychologist. Whether we are mortal or immortaea of this book very roughly, these two
antagonistic typical conceptions of God may be best contrasted by
speaking of one of them as God-as-Nature or the Creator, and of the
other as God-as-Christ or the Redeemer. One is the great Outward
God; the other is the Inmost God. The first idea was perhaps
developed most highly and completely in the God of Spinoza. It is a
conception of God tending to pantheism, to an idea of a
comprehensive God as ruling with justice rather than affection, to a
conception of aloofness and awestriking worshipfulness. The second
idea, which is opposed to this idea of an absolute God, is the God
of the human heart. The writer would suggest that the great outline
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