When one is a child, when one is young, when one has not yet reached the age of recognition, one thinks that the world is strong, that the strength of God is endless and unchanging. But after the thing has happened - whatever that thing might be - that brings recognition, then one knows irrevocably how very fragile is the world, how very, very fragile; it is like one of those ideas that one has in dreams: so clear and so self-explaining are they that we make no special effort to remember. Then of course they vanish as we wake and there is nothing there but the awareness that something very clear has altogether vanished.
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One wakes up in the morning and puts on oneself. Every one has experienced this: the self must be put on before any garment, and there is inevitably a pause as it were a caesura in the going forward of things before the self is put on. Why is this? It is because our mortal identity is not the primary one, not the profound, not the deep one. No, what wakes us from sleep is not Tiglath-Pileser or Peter Schlemiel or Pilgermann; it is simply raw undifferentiated being, brute being with nothing driving it but the forward motion imparted to it by the original explosion into being of the universe. For a fraction of a moment it is itself only; then must it with joy or terror put on that identity taken on with mortal birth, that identity that each morning is the cumulative total of its mortal days and nights, that self old or young, sick or well, brave or cowardly, beautiful or ugly, whole or mutilated, that is one's lot.
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The centre of anything is the centre of everything.
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