Tiger Stripes: An Erotic Tale of Sacred Sexual Healing

Notable is defeated demons and liberated the world from Mt. It has several Shinto sacred mountains, the homes of the gods, the temples. Fuji is seen as the embodiment of the largest being Mt. Pilgrimages to the top attract about supreme manifestation of Shiva. The religion of 40, people a year. Ancient myths tell of its the Balinese is a syncretic blend of Hinduism, divine origins, spiritual powers, and resident Buddhism, Malay ancestor cults, and animistic deities, such as the Shinto Goddess of Flowering magic. It is seen as the solidified remains of home of gods and immortals.

Everest the Earth at creation. Aborigines revere this Chomolungma or Goddess Mother of the amazing stone greatly, for it connects them World , the highest mountain on the Earth psychologically to their archetypal Divine Self 29, ft. The local clan of Sherpas guides those In Africa, Mt. Kilimanjaro in Tanzania, where who dare to climb to the top of the world, as close the Chagga people live, they call the 17,ft- to the heavens as you can walk.

Edmund Hillary high mountain simply Kibo, which means highly and Tenzing Norgay were the first to reach this revered, embodying eternity Bernbaum It was seen as a great conquest by Westerners. But Asians see more sacred presence, than a place to be con- Americas quered, in these highest peaks. Everest, Miyolangsangma, who 13, ft.

It is about 2 million guides them Norgay But, to those who years old. In ancient times, to be climbed. Kailash in Tibet 22, ft. Meru ture that provokes spiritual reflections. When you Sumeru to Buddhists rises above Kailash can see over 50 miles away, psychologically you thousands of miles.

It is the glistening crystal are flying high with feet on the ground. Native pagoda of Brahma Indra for Buddhists. Kailas, like the pagoda of a deity, chased by bears. They were lifted high to safety over boulders, streams, and glaciers, seeking to when the land raised them high up, and the bears feel the presence of supreme absolute. Divine trying to climb up left their claw marks. The Shiva is envisioned sitting serenely on its peak. They geological time spans, and feel small. Special offer- In northern California is Mt.

In southern Montana, the Crazy rain; and the Creator Viracocha. But they were Mountains are rugged peaks sacred to the Crow terrified by some mountain spirits. Most grue- nation, for vision quests and fasting. The Blackfeet some, atop Mt. Llullaillaco, a volcano in Chile people revere the Badger and Two Medicine peaks 22, ft , were found the frozen sacrificed in northern Montana, where a legend tells of mummified bodies of drunken children, left to Scarface, who was ridiculed by the boys for his freeze to death, to pacify the angry mountain scar.

So he took a journey across these mountains gods. These gods of the was removed, and he returned to marry the girl and Incas were thought to need sacrifices, sometimes was renamed Young Morning Star. He brought to the lives of innocent children, to pacify them his people the Sundance and rises daily with the Reinhard and Ceruti , pp.

His legend links the psychology of horrible practice of sacrifice — we give to you painful soul scars and romance, with the religion of gods so you will give peace to us — heroic quests and stars. North of Flagstaff, Arizona, unfortunately, has been practiced around the rise the 12,ft. San Francisco Peaks, where the world for similar reasons.

It holds the Appala- making powers of their mountain homes, dancing chian Trail, the Smoky Mountains, and the Blue in Hopi villages Page The entire band of Cherokee. Different tribes connections to mysterious sacredness. Ascend of years, such as the Miwok and the Paiutes. All religions recognize the value of sexual union between a man and a woman in a mutually committed relationship Bibliography and recognized through some sort of rite of mar- riage. Beyond that type of sexuality, most other Barrett, S. Indian life of the forms have received more or less harsh condem- Yosemite region: Yosemite nations and proscriptions.

Thus, sacred prostitu- Association. Sacred mountains of the world. San tion, or providing sexual acts to strangers as Francisco: Eastern band of Cherokee. Accessed 30 May Where we have record of sacred prostitution, it Eliade, M. Patterns in comparative religion. Places of peace and most of the commentators, especially those found power.

The collected works of Carl G. In the Mauna Kea. Sacred lands of Indian America. Accessed 2 June Inca rituals and Greek historian Herodotus 1, noted that in sacred mountains. Cotsen Institute of Mesopotamia it was required that a woman offers Archaeology Pr. Accessed 28 May Budin has taken the position, based on Sacred mountains of China. Accessed prostitution did not exist. As noted above some of 28 May Encyclopaedia Britannica online academic edition. Accessed 25 May The myth of sacred prostitution in of much of the evidence lends weight to her antiquity. The construction of homosexuality.

She also rightfully points out that pros- Chicago, IL: University of Chicago Press. Thus, one is Sacred Space left with much doubt as to whether or what extent the practice existed. Conceptually, The cult of Cybele came to Rome and became sacred space entails a break with the rest of space. Yet numerous ques- female garb. There is some evidence that they tions complicate the universally acknowledged, subsequently were available for sexual liaisons seemingly straightforward concept. And ulti- work of fiction. The theories of two classic scholars by judgment as to the practice he describes, so it of religion, Mircea Eliade and Gerardus van der is harder to dismiss.

Nevertheless, the evidence is Leeuw, are widely referenced in determining scanty and imprecise, and the final word should answers to these questions. A position becomes Apulius. The golden ass trans: Original work published selves there, or being repeated by man. Establishing a sense of order for religious Van der Leeuw also suggests that sacred space man, the construction of sacred space also signifies provides an eternal home for people, albeit not individual experiences of personal connections merely as a residence or a locus for communal to the divine.

Religious man separates himself activity. A model of the universe, sacred space from others, sets aside a particular space and time offers people access to the power of the divine. Fundamentally, considerations is man. According to Eliade, religious man Modern perspectives on sacred space continue to experiences space as non-homogenous; he recog- emphasize the direct and reciprocal relationship nizes some locations as distinctive from others, between human beings and sacred places. Most allowing for the transcendence of the profane recent scholarship builds on the work of twenty- world.

Each sacred space implies a hierophany, first-century historian of religion Jonathan Z. By establishing the space, he found is a tool for this work. He posits that people use a world, mimicking the divine work of creating map and territory to insert meaning into their the universe. Navigating and them into sacred acts. Unquestionably, location and human embodiment are contingent upon one another, meaning that sacred space emerges from human experiences and actions in a particular socio-spatial location.

A subsequent academic challenge regarding sacred space is how to examine the intricacies of sacred space as it is lived, rather than merely as it is conceived. Because people and space interact in specific, localized ways, scholars must ground their studies of sacred space in each individual place to understand the ways in which people experience sacred space on global, national, regional, local, and individual bodily scales. Such a phenomeno- logical and holistic approach will move toward comprehending the varied processes of conquest, appropriation, ownership, boundary making, exclusion, and exile implicit in the creation of sacred space.

For Eliade, any phys- Some traditions deem mountains sacred. Any place Mount Olympus is thought of as the home of the possesses the capacity to be a perfect image of ancient Greek gods, and people revere Mount the cosmos, if people discover it to be so. Palestine , a city Jerusalem , Holy Mountains of Japan. Reli- nature, possibly even in possession of a soul, gious adherents declare as sacred anything from while Buddhists venerate it as a gateway to the natural environment to man-made institutions, another world.

Other natural sacred spaces may S from large cities to small villages and towns, from encircle a sacred object. For instance, Muslims historic sites to burial spots, and from international worldwide perform a hajj pilgrimage to the places of worship to the individual home. Eliade offered that the gods and its stone. Other religions invoke practices manifested modes of the sacred in the structures of that organize natural space and imbue it with the world and in natural phenomena.

Similarly, Korean Bud- Each is related to a different god, and numerous rites dhist geomancy interprets and orchestrates and rituals are performed at their banks Fig. Types of Buddhist temples vary built environment, entire cities or villages may according to sect. Mikkyo temples are often be considered sacred spaces.

Zen temples tend to be located Lake City designated the City of Zion. Like on level ground and usually involve a simple most Mormon villages, Salt Lake City is mapped garden that implies nothingness and solitude to promote subsistence agriculture and self- and is meant to prompt meditation.

Churches sustainability, in accordance with the Mormon and synagogues tend to be constructed in ideal of partnering with God to redeem the earth accordance with population growth and demand, in daily living. The three Abrahamic traditions often serving as the nuclei for their communities. Similarly, all mosques compel sacred space van der Leeuw In these cases, people The most frequently acknowledged form of mentally reside in their sacred cities despite their sacred space is the man-made institution for physical presence elsewhere in the world Fig.

Explicitly constructed places of worship, Finally, sites of personal importance may be such as temples, cathedrals, synagogues, and recognized as sacred spaces. Cemeteries memo- mosques, vary in architecture and are highly cul- rialize individuals and are revered for the turally dependent. Hindus seek out spaces close sacrality of the lives that were. Alternatively, to water, which they believe to be holy. Aiming acts like cremation re-sacralize certain spaces for minimal landscape disruption and maximal once they contain human remains, as with holy landscape mirroring, they construct their temples rivers like the Ganges, in India.

The Chinese to resemble mountain peaks and the rooms inside align their graves spatially according to the laws to evoke caverns. Hindu sacred space often of feng shui to ensure the continued balance and encompasses all land surrounding a temple, so harmony of the dead. Religious violence has arisen numerous times as a result of disputes over sacred territory; Bibliography Jerusalem Israel and Ayodhya India are both sites claimed by at least two religious traditions Eliade, M. The sacred and the profane: The nature that clash over their asserted control over the mean- of religion trans: Another problem of sacred space is the capacity Freedman, E.

Protecting sacred sites on public land. American Indian Quarterly, 31 1 , 1— In the case of the Devils Friedland, R. The bodies of nations: Tower National Monument in Wyoming, Native A comparative study of religious violence in Jerusalem Americans struggle to protect sacred nature from and Ayodhya. History of Religions, 38 2 , — Perhaps most problematically, University of Chicago Press.

Temenos, 41 2 , — Politics and poetics in modernity. Progress in Human downfall; flocks of visitors cause damage to the Geography, 25 2 , — An introduction to Government and religious leaders express con- geography and religion. Map is not territory: Studies in the history of religions.

Religion in essence and S face of the holiest city of Islam. While the defini- manifestation. Commonly, this sacred time is paradigmatic instance of sacred time. Time is an agent of paradoxical instances of sacred periods that are death, corruption, and the finite; spiritual tradi- within the fold of history. In Christianity, the Last Supper stant. Similarly, there are accessed by the Real Presence of Christ in cultural differences in the perception of time.

Similarly, the crucifixion was The nomad, for instance, has more of a spatial a historical event, but in Christian theology, it is than a temporal consciousness. For the nomad the also an eternal event; the sacrifice of Christ is starry sky is a map, while for the sedentary city now and ongoing. In shamanism and in shamanic dweller, it is a clock. The decline of nomadic life practices that persist in later religions — such as and the arrival of sedentary life recorded in such fasting, chanting, trances, dancing, autohypnosis, myths as the Biblical story of Cain and Abel is or the sacramental use of drugs — there is therefore the passage from the sacred to the pro- an attempt to have direct and immediate experi- fane experience of time.

This same Sacred time is pristine and archetypal; it is the convention is a feature of most religious systems; time when the shape and patterns of life and the the liturgical or theurgical elements of the system world were first established. It is therefore myth- allow a symbolic relocation from profane to ological and nonhistorical, history then being sacred time, which is at the same time a return defined as a decline, a deviation from, or the to the formative and creative period or the point passing away of sacred time.

Plato, giving of a sacred theophany intervention of God into a very traditional account of it, says in his time. The annual reiteration of events is not historical time is circular rather than linear and merely commemorative; it is a symbolic return that all events in time are repeated endlessly.

This to sacred time. The myth often takes the form of an era in Sacrifice which the world moves in one direction with the sun rising in the east and setting in the west Morgan Stebbins followed by a catastrophic reversal of direction Faculty of the New York C. Time, so to speak, winds up and then winds down, although in fact both movements cancel each other out and there The concept of sacrifice was once so important is really no movement at the level of the princi- in the study of religions that whole develop- ple.

The religious mystic or the spiritual seeker mental taxonomies were created to define them aspires to this principle which is spatially from this standpoint Frazer ; Hubert and represented as the center or axis of a wheel and Mauss We can still see it as one of the therefore to freedom from the cycles and vicissi- least understood but central ideas in religion, in tudes of time and decay.

In the Eastern religions, dynamic psychology, and in common parlance. In modern general ways. The same goes for military sacrifice the so-called S ultimate sacrifice and other things that benefit a given social group. Both of these examples Bibliography show that the dynamic involved is that of giving Alexander, S.

Space, time, and deity Vol. Albany, to remain unexamined to retain its influence. State University of New York Press. The elements of the Aborigine tradition. For all of these examples, critical theory in Shaftesbury, England: The nature of ideology is active. That is, a master signifier of religion trans: Harcourt Brace embedded in the language of a particular social Jovanovich.

The myth of the eternal return: Princeton able than the pursuit of personal consciousness or University Press. The opening chapters of the book of tangible import, one could hardly be expected Leviticus explain in great detail the various methods to have excelled as a person. Of course, this of sacrifice as well as provide a veritable taxonomy dynamic can be reversed so that, for example, of sacrificial victims. Sacrifices were classified as with sports figures, one might be either nega- bloody animals or unbloody grain and wine.

In either case, holocausts whole burnt offerings , guilt offerings we can see the caustic lens of social reprobation divided into a burnt part and a part kept by the at work. To the extent that ideological cultures priest , and peace offerings also partial burning. As is well known, the scapegoat was cept of sacrifice, let us notice that the word itself is adorned with ribbons representing the sins of the derived from the Latin words sacre, or sacred, and village and driven out into the wilderness.

The facere, the verb meaning to make. So sacrifice is other goat was an unblemished holocaust or wholly that act which makes something or someone burnt offering to God. The terrain of the sacred includes a range this shows an inability to sustain a proximity to of experience from sublime experience of union to the divine while suffering consciousness of sins. To make Moreover, in the person manifesting the victim sacred then is to approach the meaning of taboo — it mentality, there is a split which both cannot bear is nearing the holy fire, the spark of life, and the responsibility for mistakes and in which there is an dark reaches of the psychoid realm of the psyche.

In other words, for yet out of which content emerges. One could think this type of split subject, the only path to an expe- of it as the irreducible biological substrate of the rience of value is through suffering. The practice of human sacrifice is a particularly In the realm of religious traditions, sacrifice of instructive, if brutal, reminder of the power of the some kind in nearly ubiquitous. This translates into It also served a social or economic function in a personal possession by a transpersonal structure those cultures where the edible portions of the which results in the destruction of anything human.

In the the sacrifice for consumption. This aspect of Greek world, there are many stories of human sacrifice has recently become the basis of an sacrifice from youths sent to appease the Minotaur economic explanatory model see especially to Iphigenia being sacrificed by her father Aga- R. Animal sacrifice memnon for the sake of favorable war wind. Sacrifice S It has been found in Norse culture, Indonesian giving up something highly valuable and tribal society, and in some African cultures and personal for the transpersonal is indicated.

The immolation of the widow is called differentiation. This becomes the development of sati. Legislation to outlaw it was passed only as an evaluating consciousness, one that weighs recently as If successful, personal Frazer and other early theorists of religion guidelines emerge in the shape of instinct molded established a dubious but very influential hierar- by will. Of still successful, pushes the natural impulses into course the latter the Eucharist is really a form a corner.

There is a danger as well as hardship in of human sacrifice but with the twist that it is also this, but further sacrifice including spiritual a sacrifice of God and is self-inflicted. In this ambition in favor of something still unknown but model, we come very close to a psychological symbolically indicated reveals the logic of the soul view in that the most valuable thing one can give apparent in the present in any given moment. The factor which keeps this process from sacrificial knife of differentiation as the instru- becoming merely an exchange is that of uncer- ment of a kind of regeneration.

It is one that kills tainty. Although some anthropologists have seen the failing king or dominant part of conscious- sacrifice as a fairly transparent manipulation of ness. As such the knife acts like the Lacanian the divine, the Catholic and Orthodox churches concept of any speech act: This is also found in Paul, Galatians of sacrifice that may be supported by a social 2: In this we see that the dynamics of sen- longer I who live, but Christ who lives in me.

However, within these systems Sacrifice is a key aspect of both religion and we can see another sort of sacrificial taxonomy. For Freud this meant giving up the sexual urge, or sublimating it, into cultural pur- Erel Shalit suits. Although simple to describe, in practice it involves a typically difficult struggle to let go of something that pre- The sacrifice of Isaac, in Hebrew the akedah, i. In its extreme brevity, the narrative is an archetypal skeleton, not fleshed out by personal details or human feelings.

Abraham does not question his God, with whom he has sealed a covenant. He binds his son Isaac Bataille, G. Zone and lays him upon the wood on the altar he has Books. In history and today. Abraham then calls the place Adonai- Eliade, M. A history of religious ideas Vol. For philosophers and religious commentators, Freud, S.

The rise of blood sacrifice and anguish and suffering in preserving his faith. The willingness Hubert, H. Its nature and function. University of Chicago Press to fulfill the command or rather, as phrased in Reprint, original Hebrew, the request to sacrifice Isaac becomes, Jung, C. On the nature of the psyche. Princeton, good God, while for Kant it represents an act of NJ: Princeton In Jewish thought, the perception of the story University Press.

It has been considered New York; London: The narrative has also Psychological interpretations naturally tend to served as a model for anti-Semitic blood libels look at the father-son relation. This seed, says St. Augustine, while In a sense, the akedah is a reversal of and prede- called in Isaac, is gathered together in Christ by cessor to the Oedipus complex. A complex would the call of grace. Consequently, Muslim Likewise, Acrisius, fearing the prophesy that scholars have disagreed whether it concerns his grandson would kill him, locked his daughter S Ishmael or Isaac.

Since it is said that Abraham Danae and grandson Perseus in a chest and threw offered up his only son, scholars have argued this them into the river to an unsure fate, though they could only mean Ishmael, the elder of the two. Later, The importance ascribed to the sacrifice is Perseus saved Andromeda, who was offered by reflected in Eid-ul-Adha, the Feast and Festival her father, the king, to appease the sea monster of Sacrifice, celebrated immediately after the Cetus.

Theodor Reik refers to Das Incestmotiv cal facets and interpretations. The threatened castration and near conditions, such as sleeplessness and infliction sacrifice of the son can be taken to mean that of physical pain. The ego is required to hold out the genitality and vitality of the ego may feel against its own destruction, in order to be ren- threatened by new instinctual and archetypal dered adequate to carry the Self or a transcendent elements that arise from the unconscious.

Conse- principle into living, embodied reality. In the individual psyche, the father spirit, whether social, religious, or otherwise. The characteristics to the command of God to sacrifice the human of the divine and innocent child, who has thrived flesh and ego for divinity and a greater Self. Abraham is asked to participate in the father. Processes of psychological transformation and That is, Isaac moves from childhood to maturity, individuation entail the temporary defeat, or sacri- from innocence to consciousness.

In some fice, of the ego. Satan is thus found in his role as breast? With the sacrifice son, the akedah represents the separation of of Isaac, God nearly destroys his own creation meaning from act. Destruction is psycho- sents the very essence of psychic processes — logically crucial in processes of transformation and intrapsychically, interpersonally, as well as creativity, and the process of individuation requires culturally.

The concrete deed or physical sensation, such as pain, Bibliography becomes represented and imagined in the psyche. This lies at the core of symbol formation and Abramovitch, H. University Press of America. Isaac, the sacrificial lamb. The of art and literature. Journal of Analytical Psychology, 16, 1. Psychization expands the human sphere, says Edinger, E. The creation of consciousness: Symbols of transformation, CW 5. S incorporation in the human sphere Neumann London: Transformation symbolism in the mass.

Psychology and religion, CW Whereas there is Penguin. The origins and history of conscious- ness. George archetypal image of the transition from literal- Braziller. Will fishes fly in Aquarius -or will they deed to image formation, i. The hero and his shadow: By Psychopolitical aspects of myth and reality in Israel substituting the sacrificial animal for the actual Rev. Satan in the Old Testament. On the legends and lore of the command to Abraham to offer Isaac as In , a child was born and named Sathya a sacrifice. There are many stories about miraculous events that attended his conception and birth, and, as a young boy, Sathya was known to be very spiritual and loving.

Whenever he witnessed suffering, he Fredrica R. Halligan provided help in some way. The India on November 23, At age 13 he flowers are said to have formed themselves into declared his spiritual purpose and commenced letter shapes that spelled out the name: Until he died Baba. His miracles are numerous. Among the on Easter Sunday, April 24, , Sai Baba was most frequent and well-documented miracles a teacher, healer, and miracle worker. He valued are materializations. When Sai Baba waved his all religions and was trans-traditional in outlook.

He sometimes made jewelry — organization has been providing free education rings or lockets — or icons for devotees. These and medical care and clean water to countless religious objects included Hindu images such as poor Indians. Similar projects are organized in Krishna or Christian icons such as the crucifix. In providing this healing ash, he to love God is to love all and serve all. Although his parents were Puttaparthi, where he has also built a hospital and Hindu, he was raised by a Moslem holy man, a university, both to serve the people free of after his parents went off to the forest to become charge.

At his ashram, called Prashanti Nilayam, ascetics sanyases. That first Sai Baba was Abode of Highest Peace , major feast days are a teacher and healer who used ashes from a fire celebrated by hundreds of thousands of devotees in the mosque for healing purposes. Shirdi Sai flocking in to view the holy man darshan and to Baba, as he is called, fostered interreligious receive the spiritual energy of his blessings.

Sai understanding by teaching Hindus about Allah Baba has told devotees that shortly after his death and Moslems about Rama and Krishna. At the the third Sai Baba reincarnation will occur, who time of his death, both Hindus and Moslems will carry the name of Prema Sai Baba Prema claimed him. Shortly before he died in , means love and Sathya means truth. Sai Baba S Teachings share this love with others in society. The root cause of this condition is the fact that man is consumed by selfishness and self-interest.

In addition to his charitable work, materializa- Only when this self-interest is eradicated man tions and occasional miraculous healings, Sathya will be able to manifest his inner divinity Sai Sai Baba taught his devotees through public dis- Baba, , p.

These teachings have been gathered into books, which Like Jesus, Sai Baba frequently taught in par- now comprise the volume Sathya Sai Speaks ables, which were often spoken in modern idiom. There is also a website where his message He used airplanes, for example, to teach about the is articulated. I have come to light the lamp of Love in your hearts, to see that it shines day by day with added Sometimes Sai Baba taught from the wisdom of luster.

I have not come on behalf of any exclusive the Vedas, the Bhagavad Gita, or other ancient religion. I have not come on a mission of publicity Indian scriptures; at other times he spoke quite for a sect or creed, nor have I come to collect directly to the needs and problems of the followers for a doctrine. I have no plan to attract disciples or devotees into my fold or any fold. In , for example, he spoke about this spiritual principle, this path of Love, this virtue a problem that is increasingly newsworthy in the of Love, this duty of Love, this obligation of twenty-first century: My advice to office-goers and students is that it is good for them to commute by cycle at least 5 or Despite his stated lack of specific plans to 6 km a day.

This cycling exercise is very useful, not attract followers, there are over 30 million only for maintaining health, but also for reducing devotees worldwide who follow the teachings of the expenditure on automobiles. Moreover it serves to reduce atmospheric pollution caused by Sai Baba and believe him to be an Avatar, that is, harmful fumes from automobiles.

The carbon an incarnation of God on earth. The primary task is to purify the environment, which is affected by ponent of his teaching is that the Divine is omni- pollution of air, water, and food. All the five ele- present; Divinity resides in every person and our ments [earth, water, air, fire, and ether] are affected primary duty in life is to discover that indwelling by pollution.

People should, therefore, try to reduce divine life Atman. In , he spoke to a large the use of automobiles and control the emission of harmful industrial effluents. Trees play a vital group of devotees: S role in helping mankind to receive oxygen from the atmosphere while they absorb the carbon dioxide Embodiments of Love! Only that person can exhaled by human beings. Hence the ancients be said to lead a full human existence whose favored the growing of trees to control atmospheric heart is filled with compassion, whose speech is pollution.

But nowadays trees are cut down adorned by Truth and whose body is dedicated to indiscriminately and pollution is on the increase the service of others. Fullness in life is marked by Sai Baba, , p. In every human being Divinity is present in subtle form. Like Gandhi, Sai Baba emphasized the impor- But man is deluded. The innumerable waves on the vast ocean contain the same water as tance of the fivefold values: Likewise, nonviolence, and righteous living Sathya, although human beings have myriads of names Prema, Shanti Ahimsa, and Dharma.

Every human being is invested with immortality. He is taught his devotees the meaning of the metaphors the embodiment of love. For example, on the battlefield in the Divine play leela. Psychologically, this attitude Gita, Krishna says: Keep your mind always on the Divine Atman, the Self. Make it as auto- matic as your breath or heartbeat.

This is the way to Self-Realization reach the supreme goal, which is to merge into God Gita 3: In summary, to the devotee of Sri Sathya Sai Sai Baba taught that the battlefield is our inner Baba, the aim of life is to surrender to God, to life. Sai Baba that same Godlife in others — all others. Self- has provided many teachings that support this realization means to know that identity and goal.

To keep focused on the Divine, he taught unity experientially. Sai Baba promised that that the easiest method in this era is, with every such self-realization results in a state of bliss. In breath, to repeat the name of God namasmarana, essence, he said, we are being, awareness, and remembering God through any name that has bliss sath-chith-ananda , i.

Thus, when we aspire for ting go of desires and attachments. The union of world unity and work toward that end, we work in opposites involves transcending the natural ten- consort with the Divine Will. We merge with the dency to have likes and dislikes, attachments, and Divine One. Rather, he taught, one should strive to care equally for friend and foe, to behave calmly whether one receives praise or criticism, and to be See Also indifferent to honor and ignominy. While anger, jealousy, fear, pride, lust, etc. A walkthrough for states, the spiritual aim in this Eastern tradition Westerners.

World — as we know Sai Baba. Sathya Sai speaks Vol. The only permanent reality Sai Baba. Every situation is a scene in the Publications Trust. Such a research project would include a discussion of the differing con- ceptions of nirvana found in Freud and Jung and Introduction a gesture toward explicating the presence, and perhaps therapeutic use, of the psychic revelation The structure of this double entry, i. In other words, if the practice theoretical point of departure. Further, nirvana is supposed to refer to follows the examination of the above question.

On the other hand, complicating , pp. To contextualize, such a path to enlight- toward the cessation of suffering, i. There are three other stages associated with Nirvana: They are once-returner, non-returner, and arhat the one who is worthy of samyak sambuddha, With the path of liberation identified, then, is it i.

And, the awareness immanent in multiple perceptions. However, there is still a third step left in this Your being is not persisting, it is pulsing dialectic. The third step, on the one hand, the Scalambrino , p. Hence, just as it agent is not the phenomena experienced. The third nirvana is not more nirvana; it is less samsara.

The Hermeneutics of Samsara Further, just as we can encounter an object through a phenomenological reduction such that Is there awareness of the presence of the eternal? Hence, awareness of being is more real to you: And juxtaposing accomplish this, you would need to be in Suzuki and St. Augustine illuminates the ques- a phenomenologically reduced relation to experi- tion: Are memories and expectations clouding ence.

This is perhaps what the just be the repetition of not-yet-judged apprehen- Buddhist monk Dogen — referred to in sions, i. In other fied as time. It is the awareness of that power undergoing Sub specie aeterni — A: In the same vein as this criticism morphoses with different perspectives regarding of EM, Henri Bergson — argued eternity cf. But nally plays, thinking of time with the seriousness there is also a close connection between a coat and of a child at play cf. Shall we say, then, that the shape of the nail gives us the shape of the possible relations between time and eternity coat, or in any way corresponds to it?

Bergson affirms the conclusion of the previous section. Hence, this different perspec- correspondence tends toward the thinking of psy- tive regarding eternity opens a space to think the chology as a historical-social-individual-human possibility of reincarnation not merely after phys- science Geisteswissenschaften. Van Kaam , p. Phaedo and Aristotle Naturwissenschaften cf. De Anima Sigmund Freud ab. Gadamer phenomenologically grounded psychoanalytic ; Husserl Brennan ; Hergenhahn Freud — , specifically in the Economic Such clarification is beneficial, for exam- Problem of Masochism , suggested, ple, when texts such as Raymond J.

Freud along with a number of reactions to these forces , pp. In a parallel — reading of samsara and nirvana construction, Jung then unfolds his understanding in at least two ways — his direct comments in of instincts and archetypes. If there is no ego, there is nobody to meet with uniform and regularly recurring be conscious of anything.

The Eastern mind, modes of apprehension we are dealing with an however, has no difficulty in conceiving of archetype, no matter whether its mythological a consciousness without an ego. Such an ego-less mental condition can the possibility of unconscious apprehension and only be unconscious to us, for the simple reason a way of discussing the apprehension by way of that there would be nobody to witness it Jung , p.

For example, how In Freud and Jung: On the soul trans: To what extent might J. Finally, in regard to systems theory, Augustine. Burning for the Buddha: Matter and memory trans: History and systems of psychology See Also 6th ed. The Journal of Philosophy, 78 2 , 67— Handbook of innovative therapy. Beyond the pleasure principle. Instincts and their vicissitudes. Economic problem of masochism. Ego and the id. Religion and Psychology Freud Vol. The four noble truths.

Being and time trans: An introduction to the history of psychology. In Van Kaam, A. Journal of Individual Psychology, 14 1 , 22— University of Hawaii Press. The wisdom of Buddhism. Journal of the British Society for Husserl, E. The crisis of the European sciences Phenomenology, 14 3 , — Ideas pertaining to a pure phenome- nology and to a phenomenological philosophy: In The collected works of C.

Jung Paul Larson Vol. Freud and Jung contrasts trans: Instinct and the unconscious trans: More generally, it refers to the University Press. Critique of pure reason trans: Cambridge University dharma, both lay and monastic. It is also used to Press. Key concepts in eastern philosophy. Contemporary Buddhists New York: This emphasizes the Nagarjuna. In Kenneth point that they are active in meditation, chanting, K. A translation of his or some other spiritual practice or discipline.

Thus spoke Zarathustra trans: The gay science trans: Original work published The sangha is one of the three gems, the other Nietzsche, F. Beyond good and evil trans: The concept of taking refuge refers to the Prochaska, J. Systems of first of the Four Noble Truths of Buddhism, the psychotherapy: A transtheoretical analysis 6th ed. As one expe- Australia: A critique of pure difference in Derrida and Deleuze from not only the suffering itself, but with knowl- Doctoral dissertation.

The world as will and lead to enlightenment. Essays in Zen Buddhism trans: See Also Suzuki, S. Each house-temple casa de Behkert, H. The world of santos acts independently of others and may Buddhism. The Buddhist religion 4th ed. Wadsworth ent interpretations of those practices in comparison Publishing. Although it appeared that the that are now part of Nigeria and Benin. The slaves were now praying to a saint, they actually religion was brought to the United States during continued to worship a particular orisha as the s by immigrants from Cuba.

It has manifested in the form of a particular saint. It is believed that recently; the practice of the faith was a punishable approximately 50, adherents reside in South crime in Cuba until , and persecution contin- Florida. In addition, there are also large clusters ued until the s. Unlike various denomina- As evident from the following discussion, survival tions within Christianity, Judaism, and Islam, for of one depends on nourishment of the other. Unwelcome events that is possessed by all entities that have life or are not deemed to be punishment for having com- power.

Accordingly, it is believed that every mitted a sin or for a human frailty but are instead human being who worships the Divine is actually seen as the natural consequence of disharmony. All religions, however, Restoration of harmony between the physical and are to be accorded respect since all faiths contain spiritual realms is deemed to be critical. The identity of the orisha to the appropriate orishas and to placate them. The new believer individual by granting his or her request, even if can then begin to foster the relationship with his the fulfillment of that request would be to the or her orisha parent and look to the orisha for detriment of others.

Significantly, the sexual orientation and gender identity of the adherent are not tied to Ritual the characteristics of the deity. Santero refers to males and santera to females; When an individual dies, his or her ori, the term santero will be utilized in the remainder analogous to the Christian concept of a soul, of this entry to signify both male and females.

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Their survival depends on sacrifices believed to be extensions of Olodumare, the made to them by their believers. The relationship supreme spiritual source. In their role as mediators between the orishas and believers is complex; each between humans and orishas, they are able to offi- depends on the other for survival. Although each individual a prescribed ritual will provide energy to that spirit is believed to have a destiny, actions are not so that the spirit can provide assistance to the predetermined; rather, each person can pursue individual.

The santero a ritual. In feedback, and opportunity for self-reflection. Over time, the power and impor- a warrior orisha responsible for determining tance of babalawos has diminished as increasing human destinies; 3 receiving the warriors numbers of santeros learn the rituals involving Guerreros , that is, receiving from the babalawo animal sacrifice and the more advanced forms objects associated with the warrior orishas of divination.

Each ritual service and tutelage under a particular santero. The necessitates the payment of a monetary offering individual is free to halt the process at any stage derecho to the orisha. The derecho is often and may continue as a member of the faith at the needed in advance in order to pay for the various level he has attained. Reincarnation of the ori Sarasvati assures the continued existence of the individual and the regeneration of the community. During the CA, USA period of slavery in Cuba, the faith provided a mechanism through which individuals could momentarily escape from their oppression.

Sarasvati is a riverine goddess invoked in the Rig Cuban immigrants to the United States found Veda, the oldest of the ancient sacred text of fellowship and community in the casas de santos, India. She maintains a prominent place in Hindu- where fellow clients spoke the same language ism as goddess of knowledge, music, and sound and held similar worldviews. The santeros and and is often portrayed as one of the three great santeras serve as surrogate godparents, while maha female deities along with the goddess of fellow adherents are seen as siblings.

The casas prosperity, Lakshmi, and the fierce protectress de santos also serve as marketplaces, where cli- mother, Durga. She is a pan-Asian goddess ents can exchange goods and assist each other represented in Jain, Sikh, and Buddhist temples, economically. In short, the casas de santos and rituals, and narratives. There is some evidence its personages constitute family and community, that an Old Iranian river goddess, Haraxwaitl, bound together through an intricate system may also refer to a similar female deity.

The Sanskrit name suggests a flowing quality associated with both water and eloquence. Bibliography Sarasvati is usually depicted with four arms hold- ing her musical instrument vina , sacred beads Baez, A. Complementary mala , and a scroll or book and with her animal spiritual beliefs in the Latino community: The vehicle the goose, swan, or peacock at her feet. The American Journal of Orthopsychiatry, 71 4 , — She is associated more with moving De La Torre, M. The beliefs and waters that transform the landscape rather than rituals of a growing religion in America.

The knowledge Mason, M. Rituals and attributed to Sarasvati therefore arises from the experiences in an Afro-Cuban religion. Washington, life force and movement of the river. An anthropological The Sarasvati river as described in the Rig approach to understanding monetary exchange in Veda is powerful, forceful, and unpredictable.

Senior thesis, Department of Anthropology, this way, the quality of the waters differs greatly Haverford College, Haverford. Yet she is not only Vidal-Ortiz, S. Sarasvati is Cuban and Puerto Rican linguistic practices and sexual minority participation, in U. Knowledge depicted as a female divinity can be found in the Greek religious and mythological narratives of Sophia and Athena as well as in the biblical references to Eve receiving the fruit from the Tree of Knowledge.

Each of these offers a specific understanding of the qualities associ- ated with the acquisition and use of knowledge according to specific historical and cultural con- text that contributes to the formation of how knowledge is psychologically defined and per- ceived Fig. Sarasvati in modern Hinduism has come to be associated with the pure sattvic knowledge of the Vedas. She is often associated with the sacred rituals of Brahminical knowledge which include performance of correct ritual and recitation of Sanskrit mantra. She also appears in non- Brahminical literature and ritual such as in Tantric traditions which view all female deities as manifestations of the goddess and as sakti.

In popular rituals, Sarasvati is frequently associated with the privilege of psychologically Sarasvati, Fig. In this context, she represents the arts and technology of civilization. In India, statues and poster art of Sarasvati to bless her devotees with the flow of Sarasvati are most often found in libraries, book- thoughts, words, and music. Children offer their books to Sarasvati flowing verbal and written expression. Sarasvati is honored during the 9-day Durga S She represents the divine gift of these skills of Puja festival in autumn as well as on a specially articulation, arising from inspiration.

Rituals include offering books, learning with knowledge of the healing powers of water devices, and musical instruments to the goddess often in the form of prescribed baths and spe- as well as abstaining from reading for the day to cific medicinal herbs found along the river honor the importance of words. Thus, an early version of Sarasvati por- Knowledge, as defined by the myths and trays her as a physician who was called on to heal images of Sarasvati, includes not only the sacred the Vedic god Indra after he drank an excess of psychology of intelligence but also memory, Soma.

It is understood that knowing the correct insight, cleverness, inspiration, eloquence, and mantra and proper recitation of these powerful the ability to read, recite, and perform songs, sounds may bring about restoration of health and rituals, and chants. She is often considered to be remedies misfortune. Psychologically she is an speech vac. S Satan Sarasvati is associated with the arts through storytelling, music, drama, science, technology, Satan medicine, and a metaphysical realization of the universe as sound.

An unremarkable employee, for example, might get Bibliography fired from a company experiencing major sys- temic problems, in the hopes that this action Airi, R. Concept of Saraswati in Vedic literature. Rohtak Co-operative Print and Pub Society. Scapegoats can also be found at the Biernacki, L. Renowned goddess of desire: A foot- Women, sex and speech in tantra. Oxford ball coach will often be fired in an attempt to University Press.

Women in the Hindu tradition: Rules, a political leader will be killed in response to roles, exceptions. So he signed his name one day on the register, and that afternoon played golf in a foursome with Mr. He did not consider it necessary to remark that he had once carried Mr.

It was a curious day, slashed abruptly with fleeting, familiar impressions. One minute he had the sense of being a trespasser — in the next he was impressed by the tremendous superiority he felt toward Mr. Hedrick, who was a bore and not even a good golfer any more. Then, because of a ball Mr. Hart lost near the fifteenth green, an enormous thing happened. And as they all turned abruptly from their search a bright new ball sliced abruptly over the hill and caught Mr.

Hedrick in the abdomen. It was impossible to determine whether this question was ingenuous or malicious. In a moment, however, she left no doubt, for as her partner came up over the hill she called cheerfully:. As she took her stance for a short mashie shot, Dexter looked at her closely. She wore a blue gingham dress, rimmed at throat and shoulders with a white edging that accentuated her tan. The quality of exaggeration, of thinness, which had made her passionate eyes and down-turning mouth absurd at eleven, was gone now. She was arrestingly beautiful. This color and the mobility of her mouth gave a continual impression of flux, of intense life, of passionate vitality — balanced only partially by the sad luxury of her eyes.

She swung her mashie impatiently and without interest, pitching the ball into a sand-pit on the other side of the green. Hedrick on the next tee, as they waited — some moments — for her to play on ahead. Turning those big cow-eyes on every calf in town! Later in the afternoon the sun went down with a riotous swirl of gold and varying blues and scarlets, and left the dry, rustling night of Western summer.

Dexter watched from the veranda of the Golf Club, watched the even overlap of the waters in the little wind, silver molasses under the harvest-moon. Then the moon held a finger to her lips and the lake became a clear pool, pale and quiet. Dexter put on his bathing-suit and swam out to the farthest raft, where he stretched dripping on the wet canvas of the springboard. There was a fish jumping and a star shining and the lights around the lake were gleaming. The tune the piano was playing at that moment had been gay and new five years before when Dexter was a sophomore at college.

They had played it at a prom once when he could not afford the luxury of proms, and he had stood outside the gymnasium and listened. The sound of the tune precipitated in him a sort of ecstasy and it was with that ecstasy he viewed what happened to him now. It was a mood of intense appreciation, a sense that, for once, he was magnificently attune to life and that everything about him was radiating a brightness and a glamour he might never know again. A low, pale oblong detached itself suddenly from the darkness of the Island, spitting forth the reverberate sound of a racing motor-boat.

Two white streamers of cleft water rolled themselves out behind it and almost immediately the boat was beside him, drowning out the hot tinkle of the piano in the drone of its spray. Dexter raising himself on his arms was aware of a figure standing at the wheel, of two dark eyes regarding him over the lengthening space of water — then the boat had gone by and was sweeping in an immense and purposeless circle of spray round and round in the middle of the lake.

With equal eccentricity one of the circles flattened out and headed back toward the raft. She was so near now that Dexter could see her bathing-suit, which consisted apparently of pink rompers. The nose of the boat bumped the raft, and as the latter tilted rakishly he was precipitated toward her. With different degrees of interest they recognized each other. Dexter sat beside Judy Jones and she explained how her boat was driven.

Then she was in the water, swimming to the floating surfboard with a sinuous crawl. Watching her was without effort to the eye, watching a branch waving or a sea-gull flying. Her arms, burned to butternut, moved sinuously among the dull platinum ripples, elbow appearing first, casting the forearm back with a cadence of falling water, then reaching out and down, stabbing a path ahead. They moved out into the lake; turning, Dexter saw that she was kneeling on the low rear of the now uptilted surf-board. Obediently he jammed the lever forward and the white spray mounted at the bow.

When he looked around again the girl was standing up on the rushing board, her arms spread wide, her eyes lifted toward the moon. His heart turned over like the fly-wheel of the boat, and, for the second time, her casual whim gave a new direction to his life. Next evening while he waited for her to come down-stairs, Dexter peopled the soft deep summer room and the sun-porch that opened from it with the men who had already loved Judy Jones. He knew the sort of men they were — the men who when he first went to college had entered from the great prep schools with graceful clothes and the deep tan of healthy summers.

He had seen that, in one sense, he was better than these men. He was newer and stronger. Yet in acknowledging to himself that he wished his children to be like them he was admitting that he was but the rough, strong stuff from which they eternally sprang. When the time had come for him to wear good clothes, he had known who were the best tailors in America, and the best tailors in America had made him the suit he wore this evening.

He had acquired that particular reserve peculiar to his university, that set it off from other universities. He recognized the value to him of such a mannerism and he had adopted it; he knew that to be careless in dress and manner required more confidence than to be careful. But carelessness was for his children. She was a Bohemian of the peasant class and she had talked broken English to the end of her days. Her son must keep to the set patterns. At a little after seven Judy Jones came down-stairs.

She wore a blue silk afternoon dress, and he was disappointed at first that she had not put on something more elaborate. Then he put these thoughts behind him as they sat down side by side on a lounge and looked at each other. He remembered the last time he had seen her father, and he was glad the parents were not to be here to-night — they might wonder who he was.

He had been born in Keeble, a Minnesota village fifty miles farther north, and he always gave Keeble as his home instead of Black Bear Village. They talked of his university, which she had visited frequently during the past two years, and of the near-by city which supplied Sherry Island with its patrons, and whither Dexter would return next day to his prospering laundries. During dinner she slipped into a moody depression which gave Dexter a feeling of uneasiness. Whatever petulance she uttered in her throaty voice worried him.

Whatever she smiled at — at him, at a chicken liver, at nothing — it disturbed him that her smile could have no root in mirth, or even in amusement. When the scarlet corners of her lips curved down, it was less a smile than an invitation to a kiss.

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Then, after dinner, she led him out on the dark sun-porch and deliberately changed the atmosphere. There was a man I cared about, and this afternoon he told me out of a clear sky that he was poor as a church-mouse. Does this sound horribly mundane? There was a pause. Then she smiled and the corners of her mouth drooped and an almost imperceptible sway brought her closer to him, looking up into his eyes.

Then he saw — she communicated her excitement to him, lavishly, deeply, with kisses that were not a promise but a fulfillment. They aroused in him not hunger demanding renewal but surfeit that would demand more surfeit. It did not take him many hours to decide that he had wanted Judy Jones ever since he was a proud, desirous little boy.

Dexter surrendered a part of himself to the most direct and unprincipled personality with which he had ever come in contact. Whatever Judy wanted, she went after with the full pressure of her charm. There was no divergence of method, no jockeying for position or premeditation of effects — there was a very little mental side to any of her affairs. She simply made men conscious to the highest degree of her physical loveliness.

Dexter had no desire to change her. Her deficiencies were knit up with a passionate energy that transcended and justified them. It was the exquisite excitability that for the moment he controlled and owned. But a week later he was compelled to view this same quality in a different light. She took him in her roadster to a picnic supper, and after supper she disappeared, likewise in her roadster, with another man.

Dexter became enormously upset and was scarcely able to be decently civil to the other people present. When she assured him that she had not kissed the other man, he knew she was lying — yet he was glad that she had taken the trouble to lie to him. He was, as he found before the summer ended, one of a varying dozen who circulated about her.

Each of them had at one time been favored above all others — about half of them still basked in the solace of occasional sentimental revivals. Whenever one showed signs of dropping out through long neglect, she granted him a brief honeyed hour, which encouraged him to tag along for a year or so longer. Judy made these forays upon the helpless and defeated without malice, indeed half unconscious that there was anything mischievous in what she did.

The helpless part of trying to do anything about it was that she did it all herself. She was entertained only by the gratification of her desires and by the direct exercise of her own charm. Perhaps from so much youthful love, so many youthful lovers, she had come, in self-defense, to nourish herself wholly from within. The helpless ecstasy of losing himself in her was opiate rather than tonic. It was fortunate for his work during the winter that those moments of ecstasy came infrequently.

Early in their acquaintance it had seemed for a while that there was a deep and spontaneous mutual attraction — that first August, for example — three days of long evenings on her dusky veranda, of strange wan kisses through the late afternoon, in shadowy alcoves or behind the protecting trellises of the garden arbors, of mornings when she was fresh as a dream and almost shy at meeting him in the clarity of the rising day. There was all the ecstasy of an engagement about it, sharpened by his realization that there was no engagement.

It was during those three days that, for the first time, he had asked her to marry him. The three days were interrupted by the arrival of a New York man who visited at her house for half September. The man was the son of the president of a great trust company. But at the end of a month it was reported that Judy was yawning. At a dance one night she sat all evening in a motor-boat with a local beau, while the New Yorker searched the club for her frantically.

She told the local beau that she was bored with her visitor, and two days later he left. She was seen with him at the station, and it was reported that he looked very mournful indeed. On this note the summer ended. Dexter was twenty-four, and he found himself increasingly in a position to do as he wished. He joined two clubs in the city and lived at one of them. Though he was by no means an integral part of the stag-lines at these clubs, he managed to be on hand at dances where Judy Jones was likely to appear.

He could have gone out socially as much as he liked — he was an eligible young man, now, and popular with down-town fathers. His confessed devotion to Judy Jones had rather solidified his position. But he had no social aspirations and rather despised the dancing men who were always on tap for the Thursday or Saturday parties and who filled in at dinners with the younger married set.

Already he was playing with the idea of going East to New York. He wanted to take Judy Jones with him. No disillusion as to the world in which she had grown up could cure his illusion as to her desirability. Eighteen months after he first met Judy Jones he became engaged to another girl. Her name was Irene Scheerer, and her father was one of the men who had always believed in Dexter. Irene was light-haired and sweet and honorable, and a little stout, and she had two suitors whom she pleasantly relinquished when Dexter formally asked her to marry him. Summer, fall, winter, spring, another summer, another fall — so much he had given of his active life to the incorrigible lips of Judy Jones.

She had treated him with interest, with encouragement, with malice, with indifference, with contempt. She had inflicted on him the innumerable little slights and indignities possible in such a case — as if in revenge for having ever cared for him at all. She had beckoned him and yawned at him and beckoned him again and he had responded often with bitterness and narrowed eyes. She had brought him ecstatic happiness and intolerable agony of spirit. She had caused him untold inconvenience and not a little trouble. She had insulted him, and she had ridden over him, and she had played his interest in her against his interest in his work — for fun.

She had done everything to him except to criticise him — this she had not done — it seemed to him only because it might have sullied the utter indifference she manifested and sincerely felt toward him. When autumn had come and gone again it occurred to him that he could not have Judy Jones. He had to beat this into his mind but he convinced himself at last. He lay awake at night for a while and argued it over. He told himself the trouble and the pain she had caused him, he enumerated her glaring deficiencies as a wife.

Then he said to himself that he loved her, and after a while he fell asleep. For a week, lest he imagined her husky voice over the telephone or her eyes opposite him at lunch, he worked hard and late, and at night he went to his office and plotted out his years. At the end of a week he went to a dance and cut in on her once. For almost the first time since they had met he did not ask her to sit out with him or tell her that she was lovely.

It hurt him that she did not miss these things — that was all. He was not jealous when he saw that there was a new man to-night. He had been hardened against jealousy long before. He stayed late at the dance. He sat for an hour with Irene Scheerer and talked about books and about music.

He knew very little about either. But he was beginning to be master of his own time now, and he had a rather priggish notion that he — the young and already fabulously successful Dexter Green — should know more about such things. That was in October, when he was twenty-five. In January, Dexter and Irene became engaged. It was to be announced in June, and they were to be married three months later. The Minnesota winter prolonged itself interminably, and it was almost May when the winds came soft and the snow ran down into Black Bear Lake at last. For the first time in over a year Dexter was enjoying a certain tranquility of spirit.

Judy Jones had been in Florida, and afterward in Hot Springs, and somewhere she had been engaged, and somewhere she had broken it off. He ceased to be an authority on her. Dexter walked the streets at night when the darkness was damp as rain, wondering that so soon, with so little done, so much of ecstasy had gone from him. He knew that Irene would be no more than a curtain spread behind him, a hand moving among gleaming tea-cups, a voice calling to children. The thing was deep in him. He was too strong and alive for it to die lightly.

Their engagement was to be announced in a week now — no one would be surprised at it. And to-night they would sit together on the lounge at the University Club and look on for an hour at the dancers. She wanted to go with you but I made her go to bed. Her smile was kind. She and Dexter liked each other. In the living-room he talked for a moment before he said good-night. Returning to the University Club, where he had rooms, he stood in the doorway for a moment and watched the dancers. He leaned against the door-post, nodded at a man or two — yawned.

The familiar voice at his elbow startled him. Judy Jones had left a man and crossed the room to him — Judy Jones, a slender enamelled doll in cloth of gold: The fragile glow of her face seemed to blossom as she smiled at him. A breeze of warmth and light blew through the room. His hands in the pockets of his dinner-jacket tightened spasmodically. He was filled with a sudden excitement. She turned and he followed her. She had been away — he could have wept at the wonder of her return.

She had passed through enchanted streets, doing things that were like provocative music. All mysterious happenings, all fresh and quickening hopes, had gone away with her, come back with her now. In then, with a rustle of golden cloth. He slammed the door. Into so many cars she had stepped — like this — like that — her back against the leather, so — her elbow resting on the door — waiting. She would have been soiled long since had there been anything to soil her — except herself — but this was her own self outpouring.

With an effort he forced himself to start the car and back into the street. This was nothing, he must remember. She had done this before, and he had put her behind him, as he would have crossed a bad account from his books. He drove slowly down-town and, affecting abstraction, traversed the deserted streets of the business section, peopled here and there where a movie was giving out its crowd or where consumptive or pugilistic youth lounged in front of pool halls. The clink of glasses and the slap of hands on the bars issued from saloons, cloisters of glazed glass and dirty yellow light.

She was watching him closely and the silence was embarrassing, yet in this crisis he could find no casual word with which to profane the hour. At a convenient turning he began to zigzag back toward the University Club. He wondered if she knew of Irene Scheerer. She had been back only a day — her absence had been almost contemporaneous with his engagement.

She looked at him searchingly. He became absorbed in the dashboard. He could have laughed at this, but he did not laugh. It was the sort of thing that was said to sophomores. Yet it stabbed at him. The directness of this confused him. He should have told her now that he was going to marry another girl, but he could not tell her. He could as easily have sworn that he had never loved her. Her confidence was obviously enormous. She had said, in effect, that she found such a thing impossible to believe, that if it were true he had merely committed a childish indiscretion — and probably to show off.

She would forgive him, because it was not a matter of any moment but rather something to be brushed aside lightly. Oh, Dexter, have you forgotten last year? Then, as he turned up the street that led to the residence district, Judy began to cry quietly to herself. He had never seen her cry before. Its solidity startled him. The strong walls, the steel of the girders, the breadth and beam and pomp of it were there only to bring out the contrast with the young beauty beside him. He sat perfectly quiet, his nerves in wild clamor, afraid that if he moved he would find her irresistibly in his arms.

Two tears had rolled down her wet face and trembled on her upper lip. A million phrases of anger, pride, passion, hatred, tenderness fought on his lips. Then a perfect wave of emotion washed over him, carrying off with it a sediment of wisdom, of convention, of doubt, of honor. This was his girl who was speaking, his own, his beautiful, his pride. It was strange that neither when it was over nor a long time afterward did he regret that night.

Dexter was at bottom hard-minded. The attitude of the city on his action was of no importance to him, not because he was going to leave the city, but because any outside attitude on the situation seemed superficial. He was completely indifferent to popular opinion. Nor, when he had seen that it was no use, that he did not possess in himself the power to move fundamentally or to hold Judy Jones, did he bear any malice toward her. He loved her, and he would love her until the day he was too old for loving — but he could not have her.

So he tasted the deep pain that is reserved only for the strong, just as he had tasted for a little while the deep happiness. He was beyond any revulsion or any amusement. He went East in February with the intention of selling out his laundries and settling in New York — but the war came to America in March and changed his plans. He was one of those young thousands who greeted the war with a certain amount of relief, welcoming the liberation from webs of tangled emotion. This story is not his biography, remember, although things creep into it which have nothing to do with those dreams he had when he was young.

We are almost done with them and with him now. There is only one more incident to be related here, and it happens seven years farther on. It took place in New York, where he had done well — so well that there were no barriers too high for him. He was thirty-two years old, and, except for one flying trip immediately after the war, he had not been West in seven years. A man named Devlin from Detroit came into his office to see him in a business way, and then and there this incident occurred, and closed out, so to speak, this particular side of his life. You know — wife of one of my best friends in Detroit came from your city.

I was an usher at the wedding. He had heard, of course, that she was married — perhaps deliberately he had heard no more. He was possessed with a wild notion of rushing out into the streets and taking a train to Detroit. He rose to his feet spasmodically. Not busy at all. Did you say she was — twenty-seven? No, I said she was twenty-seven.

He treats her like the devil. She was a pretty girl when she first came to Detroit. She was a great beauty. Why, I knew her, I knew her. Dexter looked closely at Devlin, thinking wildly that there must be a reason for this, some insensitivity in the man or some private malice. She has nice eyes. A sort of dulness settled down upon Dexter. For the first time in his life he felt like getting very drunk. He knew that he was laughing loudly at something Devlin had said, but he did not know what it was or why it was funny. When, in a few minutes, Devlin went he lay down on his lounge and looked out the window at the New York sky-line into which the sun was sinking in dull lovely shades of pink and gold.

He had thought that having nothing else to lose he was invulnerable at last — but he knew that he had just lost something more, as surely as if he had married Judy Jones and seen her fade away before his eyes. The dream was gone. Something had been taken from him. And her mouth damp to his kisses and her eyes plaintive with melancholy and her freshness like new fine linen in the morning. Why, these things were no longer in the world!

They had existed and they existed no longer. For the first time in years the tears were streaming down his face. But they were for himself now. He did not care about mouth and eyes and moving hands. He wanted to care, and he could not care. For he had gone away and he could never go back any more.

The gates were closed, the sun was gone down, and there was no beauty but the gray beauty of steel that withstands all time. Even the grief he could have borne was left behind in the country of illusion, of youth, of the richness of life, where his winter dreams had flourished. Now that thing is gone, that thing is gone. That thing will come back no more. Parts of New Jersey, as you know, are under water, and other parts are under continual surveillance by the authorities.

But here and there lie patches of garden country dotted with old-fashioned frame mansions, which have wide shady porches and a red swing on the lawn. And perhaps, on the widest and shadiest of the porches there is even a hammock left over from the hammock days, stirring gently in a mid-Victorian wind. When tourists come to such last-century landmarks they stop their cars and gaze for a while and then mutter: He drives on to his Elizabethan villa of pressed cardboard or his early Norman meat-market or his medieval Italian pigeon-coop — because this is the twentieth century and Victorian houses are as unfashionable as the works of Mrs.

There was this afternoon. She was asleep in it and apparently unaware of the esthetic horrors which surrounded her, the stone statue of Diana, for instance, which grinned idiotically under the sunlight on the lawn. She slept with her lips closed and her hands clasped behind her head, as it is proper for young girls to sleep. Her name, Amanthis, was as old-fashioned as the house she lived in. I regret to say that her mid-Victorian connections ceased abruptly at this point. Now if this were a moving picture as, of course, I hope it will some day be I would take as many thousand feet of her as I was allowed — then I would move the camera up close and show the yellow down on the back of her neck where her hair stopped and the warm color of her cheeks and arms, because I like to think of her sleeping there, as you yourself might have slept, back in your young days.

Then I would hire a man named Israel Glucose to write some idiotic line of transition, and switch thereby to another scene that was taking place at no particular spot far down the road. In a moving automobile sat a southern gentleman accompanied by his body-servant. He was on his way, after a fashion, to New York but he was somewhat hampered by the fact that the upper and lower portions of his automobile were no longer in exact juxtaposition.

In fact from time to time the two riders would dismount, shove the body on to the chassis, corner to corner, and then continue onward, vibrating slightly in involuntary unison with the motor. Except that it had no door in back the car might have been built early in the mechanical age. As the gentleman and his body-servant were passing the house where Amanthis lay beautifully asleep in the hammock, something happened — the body fell off the car.

My only apology for stating this so suddenly is that it happened very suddenly indeed. When the noise had died down and the dust had drifted away master and man arose and inspected the two halves. They glanced up at the Victorian house. On all sides faintly irregular fields stretched away to a faintly irregular unpopulated horizon.

At the exact moment when they reached the porch Amanthis awoke, sat up suddenly and looked them over. The gentleman was young, perhaps twenty-four, and his name was Jim Powell. There were supernumerary buttons upon the coat-sleeves also and Amanthis could not resist a glance to determine whether or not more buttons ran up the side of his trouser leg.

But the trouser bottoms were distinguished only by their shape, which was that of a bell. His vest was cut low, barely restraining an amazing necktie from fluttering in the wind. He bowed formally, dusting his knees with a thatched straw hat. Simultaneously he smiled, half shutting his faded blue eyes and displaying white and beautifully symmetrical teeth. For a moment she laughed uncontrollably.

Jim Powell laughed, politely and appreciatively, with her. His body-servant, deep in the throes of colored adolescence, alone preserved a dignified gravity. At this reference to the finer customs of his native soil the boy Hugo put his hands behind his back and looked darkly and superciliously down the lawn. The tourist waved his hand with a careless gesture as if to indicate the Adirondacks, the Thousand Islands, Newport — but he said:. But I been to Atlanta lots of times. Powell by a circular motion of his finger sped Hugo on the designated mission.

Then he seated himself gingerly in a rocking-chair and began revolving his thatched straw hat rapidly in his hands. I got some money because my aunt she was using it to keep her in a sanitarium and she died. And as Hugo retired he confided to Amanthis: When the sandwiches arrived Mr. He was unaccustomed to white servants and obviously expected an introduction.

She shook her head. Powell noted with embarrassed enthusiasm the particular yellowness of her yellow hair. Color — one hundred percent spontaneous — in the daytime anyhow. To be a New York society girl you have to have a long nose and projecting teeth and dress like the actresses did three years ago. Jim began to tap his foot rhythmically on the porch and in a moment Amanthis discovered that she was unconsciously doing the same thing. This intense discussion was now interrupted by Hugo who appeared on the steps bearing a hammer and a handful of nails.

We may be kin to each other, you see, and us Powells ought to stick together. They were now almost at the gate and the tourist pointed to the two depressing sectors of his automobile. Jim looked at her uncertainly. Such a pretty girl should certainly control the habit of shaking all over upon no provocation at all. Amanthis watched while they placed the upper half of the car upon the lower half and nailed it severely into place.

Powell took the wheel and his body-servant climbed in beside him. Convey my respects to your father. Then with a groan and a rattle Mr. Powell of southern Georgia with his own car and his own body-servant and his own ambitions and his own private cloud of dust continued on north for the summer. She thought she would never see him again. She lay in her hammock, slim and beautiful, opened her left eye slightly to see June come in and then closed it and retired contentedly back into her dreams.

But one day when the midsummer vines had climbed the precarious sides of the red swing in the lawn, Mr. Jim Powell of Tarleton, Georgia, came vibrating back into her life. They sat on the wide porch as before. But before we got there she made me stop and she got out. Mighty proud lot of people they got up in New York. I got an idea. Further than this he would say nothing. His manner conveyed that she was going to be suspended over a perfect pool of gaiety and violently immersed, to an accompaniment of: Shall I let in a little more excitement, mamm?

Three days later a young man wearing a straw hat that might have been cut from the thatched roof of an English cottage rang the doorbell of the enormous and astounding Madison Harlan house at Southampton. He asked the butler if there were any people in the house between the ages of sixteen and twenty. He was informed that Miss Genevieve Harlan and Mr. Ronald Harlan answered that description and thereupon he handed in a most peculiar card and requested in fetching Georgian that it be brought to their attention. As a result he was closeted for almost an hour with Mr.

It happened to be that of the Clifton Garneaus. Here, as if by magic, the same audience was granted him. He went on — it was a hot day, and men who could not afford to do so were carrying their coats on the public highway, but Jim, a native of southernmost Georgia, was as fresh and cool at the last house as at the first. He visited ten houses that day. Anyone following him in his course might have taken him to be some curiously gifted book-agent with a much sought-after volume as his stock in trade.

There was something in his unexpected demand for the adolescent members of the family which made hardened butlers lose their critical acumen. As he left each house a close observer might have seen that fascinated eyes followed him to the door and excited voices whispered something which hinted at a future meeting. The second day he visited twelve houses. Southampton has grown enormously — he might have kept on his round for a week and never seen the same butler twice — but it was only the palatial, the amazing houses which intrigued him.

On the third day he did a thing that many people have been told to do and few have done — he hired a hall. Perhaps the sixteen-to-twenty-year-old people in the enormous houses had told him to. It was now abandoned — Mr. Snorkey had given up and gone away and died. We will now skip three weeks during which time we may assume that the project which had to do with hiring a hall and visiting the two dozen largest houses in Southampton got under way.

The day to which we will skip was the July day on which Mr. James Powell sent a wire to Miss Amanthis Powell saying that if she still aspired to the gaiety of the highest society she should set out for Southampton by the earliest possible train. He himself would meet her at the station. Jim was no longer a man of leisure, so when she failed to arrive at the time her wire had promised he grew restless. He supposed she was coming on a later train, turned to go back to his — his project — and met her entering the station from the street side. She was quite different from the indolent Amanthis of the porch hammock, he thought.

Yes, she would do very well. He was one of my fares. He forgot her, I guess. And he was right worried. What does she do? In my course no lady would be taught to raise a guitar against anybody. My grandfather was a dice. I protect pocketbook as well as person. I teach lots of things. Why, there was one girl she came to me and said she wanted to learn to snap her fingers. She said she never could snap her fingers since she was little.

I gave her two lessons and now Wham! I got it fixed up that you come from very high-tone people down in New Jersey. They were now at the south end of the village and Amanthis saw a row of cars parked in front of a two-story building. The cars were all low, long, rakish and of a brilliant hue. Then Amanthis was ascending a narrow stairs to the second story.

Here, painted on a door from which came the sounds of music and laughter were the words:. Amanthis found herself in a long, bright room, populated with girls and men of about her own age. The scene presented itself to her at first as a sort of animated afternoon tea but after a moment she began to see, here and there, a motive and a pattern to the proceedings.

The students were scattered into groups, sitting, kneeling, standing, but all rapaciously intent on the subjects which engrossed them. From six young ladies gathered in a ring around some indistinguishable objects came a medley of cries and exclamations — plaintive, pleading, supplicating, exhorting, imploring and lamenting — their voices serving as tenor to an undertone of mysterious clatters. Next to this group, four young men were surrounding an adolescent black, who proved to be none other than Mr.

The young men were roaring at Hugo apparently unrelated phrases, expressing a wide gamut of emotion. Now their voices rose to a sort of clamor, now they spoke softly and gently, with mellow implication. Every little while Hugo would answer them with words of approbation, correction or disapproval. They walked around among the groups. So I can give you only such details as were later reported to me by one of his admiring pupils.

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During all the discussion of it afterwards no one ever denied that it was an enormous success, and no pupil ever regretted having received its degree — Bachelor of Jazz. The parents innocently assumed that it was a sort of musical and dancing academy, but its real curriculum was transmitted from Santa Barbara to Biddeford Pool by that underground associated press which links up the so-called younger generation. Invitations to visit Southampton were at a premium — and Southampton generally is almost as dull for young people as Newport.

He was making money. His charges were not exorbitant — as a rule his pupils were not particularly flush — but he moved from his boarding-house to the Casino Hotel where he took a suite and had Hugo serve him his breakfast in bed. Within a week she was known to everyone in the school by her first name. Miss Genevieve Harlan took such a fancy to her that she was invited to a sub-deb dance at the Harlan house — and evidently acquitted herself with tact, for thereafter she was invited to almost every such entertainment in Southampton.

Jim saw less of her than he would have liked. Not that her manner toward him changed — she walked with him often in the mornings, she was always willing to listen to his plans — but after she was taken up by the fashionable her evenings seemed to be monopolized. Several times Jim arrived at her boarding-house to find her out of breath, as if she had just come in at a run, presumably from some festivity in which he had no share. So as the summer waned he found that one thing was lacking to complete the triumph of his enterprise.

Despite the hospitality shown to Amanthis, the doors of Southampton were closed to him. Polite to, or rather, fascinated by him as his pupils were from three to five, after that hour they moved in another world. His was the position of a golf professional who, though he may fraternize, and even command, on the links, loses his privileges with the sun-down.

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He may look in the club window but he cannot dance. And, likewise, it was not given to Jim to see his teachings put into effect. He could hear the gossip of the morning after — that was all. Perhaps, he thought, there was some real gap which separated him from the rest. Van Vleck was twenty-one, a tutoring-school product who still hoped to enter Yale. Jim had passed these over. He knew that Van Vleck was attending the school chiefly to monopolize the time of little Martha Katzby, who was just sixteen and too young to have attention of a boy of twenty-one — especially the attention of Van Vleck, who was so spiritually exhausted by his educational failures that he drew on the rather exhaustible innocence of sixteen.

It was late in September, two days before the Harlan dance which was to be the last and biggest of the season for this younger crowd. Jim, as usual, was not invited. He had hoped that he would be. The two young Harlans, Ronald and Genevieve, had been his first patrons when he arrived at Southampton — and it was Genevieve who had taken such a fancy to Amanthis. To have been at their dance — the most magnificent dance of all — would have crowned and justified the success of the waning summer.

Hugo, standing beside Jim, chuckled suddenly and remarked:. Jim turned and stared at Van Vleck, who had linked arms with little Martha Katzby and was saying something to her in a low voice. Jim saw her try to draw away. There was an unaccustomed sharpness in his voice and the exercises began with a mutter of facetious protest. With his smoldering grievance directing itself toward Van Vleck, Jim was walking here and there among the groups when Hugo tapped him suddenly on the arm.

Two participants had withdrawn from the mouth organ institute — one of them was Van Vleck and he was giving a drink out of his flask to fifteen-year-old Ronald Harlan. The music died slowly away and there was a sudden drifting over in the direction of the trouble. An atmosphere of anticipation formed instantly. Despite the fact that they all liked Jim their sympathies were divided — Van Vleck was one of them. Ask him if he wants you to tell him what he can do! Van Vleck did not move. Reaching out suddenly, Jim caught his wrist and jerking it behind his back forced his arm upward until Van Vleck bent forward in agony.

Jim leaned and picked the flask from the floor with his free hand. But no one felt exactly like going on. The spontaneity of the proceedings had been violently disturbed. Someone made a run or two on the sliding guitar and several of the girls began whamming at the leer on the punching bags, but Ronald Harlan, followed by two other boys, got their hats and went silently out the door. Jim and Hugo moved among the groups as usual until a certain measure of routine activity was restored but the enthusiasm was unrecapturable and Jim, shaken and discouraged, considered discontinuing school for the day.

But he dared not. If they went home in this mood they might not come back. The whole thing depended on a mood. He must recreate it, he thought frantically — now, at once! But try as he might, there was little response. He himself was not happy — he could communicate no gaiety to them. They watched his efforts listlessly and, he thought, a little contemptuously. Then the tension snapped when the door burst suddenly open, precipitating a brace of middle-aged and excited women into the room. No person over twenty-one had ever entered the Academy before — but Van Vleck had gone direct to headquarters.

The women were Mrs. Clifton Garneau and Mrs. Poindexter Katzby, two of the most fashionable and, at present, two of the most flurried women in Southampton. They were in search of their daughters as, in these days, so many women continually are. You ghastly, horrible, unspeakable man! I can smell morphin fumes! You have colored girls hidden! Jim was not a little touched when several of them — including even little Martha Katzby, before she was snatched fiercely away by her mother — came up and shook hands with him.

But they were all going, haughtily, regretfully or with shame-faced mutters of apology. And, after all, they were not sorry to go.



Outside, the sound of their starting motors, the triumphant put-put of their cut-outs cutting the warm September air, was a jubilant sound — a sound of youth and hopes high as the sun. Down to the ocean, to roll in the waves and forget — forget him and their discomfort at his humiliation. They were gone — he was alone with Hugo in the room. He sat down suddenly with his face in his hands. Autumn had come early. Jim Powell woke next morning to find his room cool, and the phenomenon of frosted breath in September absorbed him for a moment to the exclusion of the day before.

Then the lines of his face drooped with unhappiness as he remembered the humiliation which had washed the cheery glitter from the summer. There was nothing left for him except to go back where he was known, where under no provocation were such things said to white people as had been said to him here. After breakfast a measure of his customary light-heartedness returned. He was a child of the South — brooding was alien to his nature. He could conjure up an injury only a certain number of times before it faded into the great vacancy of the past.

Usually a few words from Jim were enough to raise him to an inarticulate ecstasy, but this morning there were no words to utter.

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For two months Hugo had lived on a pinnacle of which he had never dreamed. He had enjoyed his work simply and passionately, arriving before school hours and lingering long after Mr. The day dragged toward a not-too-promising night. Amanthis did not appear and Jim wondered forlornly if she had not changed her mind about dining with him that night. Perhaps it would be better if she were not seen with them. Jim had lived in state, and he realized that financially he would have nothing to show for the summer after all.

When he had finished he took his new dress-suit out of its box and inspected it, running his hand over the satin of the lapels and lining. This, at least, he owned and perhaps in Tarleton somebody would ask him to a party where he could wear it. Some of those boys round the garage down home could of beat it all hollow. He surveyed his purchase with some pride. He knew that no girl at the Harlan dance would wear anything lovelier than these exotic blossoms that leaned languorously backward against green ferns.

She came down wearing a rose-colored evening dress into which the orchids melted like colors into a sunset. At their table, looking out over the dark ocean, his mood became a contended sadness. They did not dance, and he was glad — it would have reminded him of that other brighter and more radiant dance to which they could not go.

After dinner they took a taxi and followed the sandy roads for an hour, glimpsing the now starry ocean through the casual trees. She gave the chauffeur a direction and a few minutes later they stopped in front of the heavy Georgian beauty of the Madison Harlan house whence the windows cast their gaiety in bright patches on the lawn. There was laughter inside and the plaintive wind of fashionable horns, and now and again the slow, mysterious shuffle of dancing feet. They walked toward the house, keeping in the shadow of the great trees. They moved closer till they could see first pompadours, then slicked male heads, and high coiffures and finally even bobbed hair pressed under black ties.

They could distinguish chatter below the ceaseless laughter. Two figures appeared on the porch, gulped something quickly from flasks and returned inside. But the music had bewitched Jim Powell. His eyes were fixed and he moved his feet like a blind man. Pressed in close behind some dark bushes they listened. A breeze from the ocean blew over them and Jim shivered slightly. Then, in a wistful whisper:.

He held out his arm to her but instead of taking it she stepped suddenly out of the bushes and into a bright patch of light. She seized his arm and though he drew back in a sort of stupefied horror at her boldness she urged him persistently toward the great front door. The great doors swung open and a gentleman stepped out on the porch. In horror Jim recognized Mr. He made a movement as though to break away and run. But the man walked down the steps holding out both hands to Amanthis.

New Jersey was warm, all except the part that was under water, and that mattered only to the fishes. All the tourists who rode through the long green miles stopped their cars in front of a spreading old-fashioned country house and looked at the red swing on the lawn and the wide, shady porch, and sighed and drove on — swerving a little to avoid a jet-black body-servant in the road. A girl with yellow hair and a warm color to her face was lying in the hammock looking as though she could fall asleep any moment.

Near her sat a gentleman in an extraordinarily tight suit. They had come down together the day before from the fashionable resort at Southampton. Harlan had tried to present him with a check. They reached the automobile just as Hugo drove in his last nail. Jim opened a pocket of the door and took from it an unlabeled bottle containing a whitish-yellow liquid.

He looked for a moment at her yellow hair and her blue eyes misty with sleep and tears. Then he got into his car and as his foot found the clutch his whole manner underwent a change. The gesture of his straw hat indicated Palm Beach, St. His body-servant spun the crank, gained his seat and became part of the intense vibration into which the automobile was thrown.

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It was almost a lullaby, as he said it. Then they were gone down the road in quite a preposterous cloud of dust. Just before they reached the first bend Amanthis saw them come to a full stop, dismount and shove the top part of the car on to the bottom pan. They took their seats again without looking around. Then the bend — and they were out of sight, leaving only a faint brown mist to show that they had passed. The sidewalks were scratched with brittle leaves, and the bad little boy next door froze his tongue to the iron mail-box. Snow before night, sure. Then he let himself hurriedly into the house, and shut the subject out into the cold twilight.

Roger turned on the hall-light and walked into the living-room and turned on the red silk lamp. He put his bulging portfolio on the table, and sitting down rested his intense young face in his hand for a few minutes, shading his eyes carefully from the light. Then he lit a cigarette, squashed it out, and going to the foot of the stairs called for his wife. He had trouble every day at this hour in adapting his voice from the urgent key of the city to the proper casualness for a model home.

But tonight he was deliberately impatient. They kissed — lingered over it some moments. They had been married three years, and they were much more in love than that implies.