Charlotte Joko Beck, Zen teacher and author, teaches that the “secret” of spiritual life is the capacity to “… return to that which we have spent a lifetime hiding from, to rest in the bodily experience of the present moment—even if it is a feeling of being humiliated, of failing, of abandonment, of unfairness.” Through the sacred art of pausing, we develop the capacity to stop hiding, to stop running away from our experience. We begin to trust in our natural intelligence, in our naturally wise heart, in our capacity to open to whatever arises. Like awakening from a dream, in the moment of pausing our trance recedes and Radical Acceptance becomes possible.
You're scared. You don't want to make the difficult choice and you're running away from me.
There are many Christians of whom this is true. They are compelled to bear the cross, but how does it come? It comes by their running away from it. They make up their minds they won't have Christ's cross; and they find when the cross does come that it comes in a more terrible form, with a more crushing weight than ever it would have come had they only been content to submit themselves to the divine direction; for the cross has to come to all who are to be prepared for glory hereafter.--_W. Hay Aitken._
Fashion is gentility running away from vulgarity, and afraid to be overtaken by it. It is a sign that the two things are not far asunder.
"Ah, yes," said the count; "that was the reason of your running away from us."
Madame de Villefort became very pale, and, seizing her son's arm, drew him anxiously toward her; but, once satisfied of his safety, she also cast a brief but expressive glance on the casket, which was not lost upon the count. At this moment Ali entered. At sight of him Madame de Villefort uttered an expression of pleasure, and, holding the child still closer towards her, she said, "Edward, dearest, do you see that good man? He has shown very great courage and resolution, for he exposed his own life to stop the horses that were running away with us, and would certainly have dashed the carriage to pieces. Thank him, then, my child, in your very best manner; for, had he not come to our aid, neither you nor I would have been alive to speak our thanks." The child stuck out his lips and turned away his head in a disdainful manner, saying, "He's too ugly."
Though many of the whales, as has been said, were in violent motion, yet it is to be observed that as a whole the herd neither advanced nor retreated, but collectively remained in one place. As is customary in those cases, the boats at once separated, each making for some one lone whale on the outskirts of the shoal. In about three minutes' time, Queequeg's harpoon was flung; the stricken fish darted blinding spray in our faces, and then running away with us like light, steered straight for the heart of the herd. Though such a movement on the part of the whale struck under such circumstances, is in no wise unprecedented; and indeed is almost always more or less anticipated; yet does it present one of the more perilous vicissitudes of the fishery. For as the swift monster drags you deeper and deeper into the frantic shoal, you bid adieu to circumspect life and only exist in a delirious throb.
The general's face clouded, his lips quivered and trembled. He took out a notebook, hurriedly scribbled something in pencil, tore out the leaf, gave it to Kozlovski, stepped quickly to the window, and threw himself into a chair, gazing at those in the room as if asking, "Why do they look at me?" Then he lifted his head, stretched his neck as if he intended to say something, but immediately, with affected indifference, began to hum to himself, producing a queer sound which immediately broke off. The door of the private room opened and Kutuzov appeared in the doorway. The general with the bandaged head bent forward as though running away from some danger, and, making long, quick strides with his thin legs, went up to Kutuzov.
Maximov, it appeared, could not tear himself away from the girls, only running away from time to time to pour himself out a glass of liqueur. He had drunk two cups of chocolate. His face was red, and his nose was crimson; his eyes were moist and mawkishly sweet. He ran up and announced that he was going to dance the "sabotičre."
"Don't lose your temper. You are just like a schoolboy. You think that all this sort of thing would harm you in Aglaya's eyes, do you? You little know her character. She is capable of refusing the most brilliant party, and running away and starving in a garret with some wretched student; that's the sort of girl she is. You never could or did understand how interesting you would have seen in her eyes if you had come firmly and proudly through our misfortunes. The prince has simply caught her with hook and line; firstly, because he never thought of fishing for her, and secondly, because he is an idiot in the eyes of most people. It's quite enough for her that by accepting him she puts her family out and annoys them all round--that's what she likes. You don't understand these things."
But, his long-cherished desire to know more about these matters, not only stopped him in his running away, but lured him back again. They were still fishing perseveringly, when he peeped in at the gate for the second time; but, now they seemed to have got a bite. There was a screwing and complaining sound down below, and their bent figures were strained, as if by a weight. By slow degrees the weight broke away the earth upon it, and came to the surface. Young Jerry very well knew what it would be; but, when he saw it, and saw his honoured parent about to wrench it open, he was so frightened, being new to the sight, that he made off again, and never stopped until he had run a mile or more.
The officer in the scarf dismounted, called up a drummer, and went with him into the arcade. Some soldiers started running away in a group. A shopkeeper with red pimples on his cheeks near the nose, and a calm, persistent, calculating expression on his plump face, hurriedly and ostentatiously approached the officer, swinging his arms.
"Unjust!--unjust!" said my reason, forced by the agonising stimulus into precocious though transitory power: and Resolve, equally wrought up, instigated some strange expedient to achieve escape from insupportable oppression--as running away, or, if that could not be effected, never eating or drinking more, and letting myself die.
"How can one push on? They are stuck there, wedged on the bridge, and don't move. Shouldn't we put a cordon round to prevent the rest from running away?"
Often, listening to the pilgrims' tales, she was so stimulated by their simple speech, mechanical to them but to her so full of deep meaning, that several times she was on the point of abandoning everything and running away from home. In imagination she already pictured herself by Theodosia's side, dressed in coarse rags, walking with a staff, a wallet on her back, along the dusty road, directing her wanderings from one saint's shrine to another, free from envy, earthly love, or desire, and reaching at last the place where there is no more sorrow or sighing, but eternal joy and bliss.
"This is not my own fantastical opinion--many people have thought the same; but I feel it so deeply that I'll tell you what I think. I believe that to execute a man for murder is to punish him immeasurably more dreadfully than is equivalent to his crime. A murder by sentence is far more dreadful than a murder committed by a criminal. The man who is attacked by robbers at night, in a dark wood, or anywhere, undoubtedly hopes and hopes that he may yet escape until the very moment of his death. There are plenty of instances of a man running away, or imploring for mercy--at all events hoping on in some degree--even after his throat was cut. But in the case of an execution, that last hope--having which it is so immeasurably less dreadful to die,--is taken away from the wretch and _certainty_ substituted in its place! There is his sentence, and with it that terrible certainty that he cannot possibly escape death--which, I consider, must be the most dreadful anguish in the world. You may place a soldier before a cannon's mouth in battle, and fire upon him--and he will still hope. But read to that same soldier his death-sentence, and he will either go mad or burst into tears. Who dares to say that any man can suffer this without going mad? No, no! it is an abuse, a shame, it is unnecessary--why should such a thing exist? Doubtless there may be men who have been sentenced, who have suffered this mental anguish for a while and then have been reprieved; perhaps such men may have been able to relate their feelings afterwards. Our Lord Christ spoke of this anguish and dread. No! no! no! No man should be treated so, no man, no man!"
"Yes, though I was excited and running away."
The countess watched the things being packed, was dissatisfied with everything, was constantly in pursuit of Petya who was always running away from her, and was jealous of Natasha with whom he spent all his time. Sonya alone directed the practical side of matters by getting things packed. But of late Sonya had been particularly sad and silent. Nicholas' letter in which he mentioned Princess Mary had elicited, in her presence, joyous comments from the countess, who saw an intervention of Providence in this meeting of the princess and Nicholas.
On such encouragement to ask, Elizabeth was forced to put it out of her power, by running away.
And lastly, the final departure of the great Emperor from his heroic army is presented to us by the historians as something great and characteristic of genius. Even that final running away, described in ordinary language as the lowest depth of baseness which every child is taught to be ashamed of--even that act finds justification in the historians' language.
"It is disgraceful to run away from danger; only cowards are running away from Moscow," they were told. In his broadsheets Rostopchin impressed on them that to leave Moscow was shameful. They were ashamed to be called cowards, ashamed to leave, but still they left, knowing it had to be done. Why did they go? It is impossible to suppose that Rostopchin had scared them by his accounts of horrors Napoleon had committed in conquered countries. The first people to go away were the rich educated people who knew quite well that Vienna and Berlin had remained intact and that during Napoleon's occupation the inhabitants had spent their time pleasantly in the company of the charming Frenchmen whom the Russians, and especially the Russian ladies, then liked so much.
This is the reason why he was so unwilling to take lunch (on the morning upon which we took up this narrative) with the rest of his family. Before the prince's arrival he had made up his mind to plead business, and "cut" the meal; which simply meant running away.
It would have been senseless, first because Napoleon's disorganized army was flying from Russia with all possible speed, that is to say, was doing just what every Russian desired. So what was the use of performing various operations on the French who were running away as fast as they possibly could?
"There, he sent a stone in your back again, he knows you," cried the children. "It's you he is throwing at now, not us. Come, all of you, at him again, don't miss, Smurov!" and again a fire of stones, and a very vicious one, began. The boy the other side of the ditch was hit in the chest; he screamed, began to cry and ran away uphill towards Mihailovsky Street. They all shouted: "Aha, he is funking, he is running away. Wisp of tow!"
"The prisoner, running away in the garden in the dark, climbed over the fence, was seized by the servant, and knocked him down with a brass pestle. Then he jumped back into the garden and spent five minutes over the man, trying to discover whether he had killed him or not. And the prosecutor refuses to believe the prisoner's statement that he ran to old Grigory out of pity. 'No,' he says, 'such sensibility is impossible at such a moment, that's unnatural; he ran to find out whether the only witness of his crime was dead or alive, and so showed that he had committed the murder, since he would not have run back for any other reason.'
“‘Why? That would be a flight. Leave calmly and openly, so that every one can see that you are not running away.’
When the flame of the sulphur splinters kindled by the tinder burned up, first blue and then red, Shcherbinin lit the tallow candle, from the candlestick of which the cockroaches that had been gnawing it were running away, and looked at the messenger. Bolkhovitinov was bespattered all over with mud and had smeared his face by wiping it with his sleeve.
Then, I looked round and saw the disturbed beetles and spiders running away over the floor, and the servants coming in with breathless cries at the door. I still held her forcibly down with all my strength, like a prisoner who might escape; and I doubt if I even knew who she was, or why we had struggled, or that she had been in flames, or that the flames were out, until I saw the patches of tinder that had been her garments no longer alight but falling in a black shower around us.
"Monseigneur," said the brigadier of gendarmes, "so what this man said is true, then? We came across him. He was walking like a man who is running away. We stopped him to look into the matter. He had this silver--"
"Nonsense! It's absurd! I'd no idea it was under the pillow. And perhaps it wasn't under the pillow at all.... It was just a chance guess that it was under the pillow. What does Smerdyakov say? Have you asked him where it was? What does Smerdyakov say? that's the chief point.... And I went out of my way to tell lies against myself.... I told you without thinking that it was under the pillow, and now you-- Oh, you know how one says the wrong thing, without meaning it. No one knew but Smerdyakov, only Smerdyakov, and no one else.... He didn't even tell me where it was! But it's his doing, his doing; there's no doubt about it, he murdered him, that's as clear as daylight now," Mitya exclaimed more and more frantically, repeating himself incoherently, and growing more and more exasperated and excited. "You must understand that, and arrest him at once.... He must have killed him while I was running away and while Grigory was unconscious, that's clear now.... He gave the signal and father opened to him ... for no one but he knew the signal, and without the signal father would never have opened the door...."
“Answer: This did not prevent two admirals from running away at the Moonsund battle. The Staff has not changed; it is composed of Kornilovtsi. If the Staff, with Kerensky at its head, wants to give up Petrograd, it can do it doubly or trebly. It can make arrangements with the Germans or the British; open the fronts. It can sabotage the Army’s food supply. At all these doors has it knocked.
"All the points of our position are in the enemy's hands and we cannot dislodge them for lack of troops, the men are running away and it is impossible to stop them," he reported.
"Though you were so excited and were running away?"
"You used us abominably ill," answered Mrs. Hurst, "running away without telling us that you were coming out."
The night was dark but starry, the road showed black in the snow that had fallen the previous day--the day of the battle. Reviewing his impressions of the recent battle, picturing pleasantly to himself the impression his news of a victory would create, or recalling the send-off given him by the commander-in-chief and his fellow officers, Prince Andrew was galloping along in a post chaise enjoying the feelings of a man who has at length begun to attain a long-desired happiness. As soon as he closed his eyes his ears seemed filled with the rattle of the wheels and the sensation of victory. Then he began to imagine that the Russians were running away and that he himself was killed, but he quickly roused himself with a feeling of joy, as if learning afresh that this was not so but that on the contrary the French had run away. He again recalled all the details of the victory and his own calm courage during the battle, and feeling reassured he dozed off.... The dark starry night was followed by a bright cheerful morning. The snow was thawing in the sunshine, the horses galloped quickly, and on both sides of the road were forests of different kinds, fields, and villages.
Frederick William, seeing his son apparently absorbed in frivolous and effeminate amusements, gradually conceived for him an intense dislike, which had its share in causing him to break off the negotiations for a double marriage between the prince of Wales and Wilhelmina, and the princess Amelia, daughter of George II., and Frederick; for Frederick had been so indiscreet as to carry on a separate correspondence with the English court and to vow that he would marry Amelia or no one. Frederick William's hatred of his son, openly avowed, displayed itself in violent outbursts and public insults, and so harsh was his treatment that Frederick frequently thought of running away and taking refuge at the English court. He at last resolved to do so during a journey which he made with the king to south Germany in 1730, when he was eighteen years of age. He was helped by his two friends, Lieutenant Katte and Lieutenant Keith; but by the imprudence of the former the secret was found out. Frederick was placed under arrest, deprived of his rank as crown prince, tried by court-martial, and imprisoned in the fortress of Cüstrin. Warned by Frederick, Keith escaped; but Katte delayed his flight too long, and a court-martial decided that he should be punished with two years' fortress arrest. But the king was determined by a terrible example to wake Frederick once for all to a consciousness of the heavy responsibility of his position. He changed the sentence on Katte to one of death and ordered the execution to take place in Frederick's presence, himself arranging its every detail; Frederick's own fate would depend upon the effect of this terrible object-lesson and the response he should make to the exhortations of the chaplain sent to reason with him. On the morning of the 7th of November Katte was beheaded before Frederick's window, after the crown prince had asked his pardon and received the answer that there was nothing to forgive. On Frederick himself lay the terror of death, and the chaplain was able to send to the king a favourable report of his orthodoxy and his changed disposition. Frederick William, whose temper was by no means so ruthlessly Spartan as tradition has painted it,was overjoyed, and commissioned the clergyman to receive from the prince an oath of filial obedience, and in exchange for this proof of "his intention to improve in real earnest" his arrest was to be lightened, pending the earning of a full pardon. "The whole town shall be his prison," wrote the king; "I will give him employment, from morning to night, in the departments of war, and agriculture, and of the government. He shall work at financial matters, receive accounts, read minutes and make extracts.... But if he kicks or rears again, he shall forfeit the succession to the crown, and even, according to circumstances, life itself." Entry: FREDERICK
A striking picture of the condition of the people at this period is given by Lady Duff Gordon in _Last Letters from Egypt_. Writing in 1867 she said: "I cannot describe the misery here now--every day some new tax. Every beast, camel, cow, sheep, donkey and horse is made to pay. The fellaheen can no longer eat bread; they are living on barley-meal mixed with water, and raw green stuff, vetches, | &c. The taxation makes life almost impossible: a tax on every crop, on every animal first, and again when it is sold in the market; on every man, on charcoal, on butter, on salt.... The people in Upper Egypt are running away by wholesale, utterly unable to pay the new taxes and do the work exacted. Even here (Cairo) the beating for the year's taxes is awful." Entry: A
A similar criticism might fairly be passed upon the majority of philosophers who approach ethics from the standpoint of evolution. Sir Leslie Stephen, for instance, wishes to substitute the conception of "social health" for that of universal happiness, and considers that the conditions of social health are to be discovered by an examination of the "social organism" or of "social tissue," the laws of which can be studied apart from those laws by which the individuals composing society regulate their conduct. "The social evolution means the evolution of a strong social tissue; the best type is the type implied by the strongest tissue." But on the important question as to what constitutes the strongest social tissue, or to what extent the analogy between society as at present constituted and organic life is really applicable, we are left without certain guidance. The fact is that with few exceptions evolutionary moral philosophers evade the choice between alternatives which is always presented to them. They begin, for the most part, with a belief that in ethics as in other departments of human knowledge "the more developed must be interpreted by the less developed"--though frequently in the sequel complexity or posteriority of development is erected as a standard by means of which to judge the process of development itself. They are not content to write a _history_ of moral development, applying to it the principles by which Darwinians seek to explain the development of animal life. But the search of origins frequently leads them into theories of the nature of that moral conduct whose origin they are anxious to find quite at variance with current and accepted beliefs concerning its nature. The discovery of the so-called evolution of morality out of non-moral conditions is very frequently an unconscious subterfuge by which the evolutionist hides the fact that he is making a priori judgments upon the value of the moral concepts held to be evolved. To accept such theories of the origin of morality would carry with it the conviction that what we took for "moral" conduct was in reality something very different, and has been so throughout its history. The legitimate inference which should follow would be the denial of the validity of those moral laws which have hitherto been regarded as absolute in character, and the substitution for all customary moral terms of an entirely new set based upon biological considerations. But it is precisely this, the only logical inference, which most evolutionary philosophers are unwilling to draw. They cannot give up their belief in customary morality. Professor Huxley maintained, for example, in a famous lecture that "the ethical progress of society depends not on imitating the cosmic process, still less in running away from it, but in combating it" (_Romanes Lecture, ad fin_.). And very frequently arguments are adduced by evolutionists to prove that men's belief in the absolute character of moral precepts is one of the necessary means adopted by nature to carry out her designs for the social welfare of mankind. Yet the other alternative, to which such reasoning points, they are reluctant to accept. For the belief that moral obligation is absolute in character, that it is alike impossible to explain its origin and transcend its laws, would make the search for a scientific criterion of conduct to be deduced from the laws of life and conditions of existence meaningless, if not absurd. Entry: A
LUCAS VAN LEYDEN (c. 1494-1533), Dutch painter, was born at Leiden, where his father Huig Jacobsz gave him the first lessons in art. He then entered the painting-room of Cornelis Engelbrechtszen of Leiden, and soon became known for his capacity in making designs for glass, engraving copper-plates, painting pictures, portraits and landscapes in oil and distemper. According to van Mander he was born in 1494, and painted at the age of twelve a "Legend of St Hubert" for which he was paid a dozen florins. He was only fourteen when he finished a plate representing Mahomet taking the life of Sergius, the monk, and at fifteen he produced a series of nine plates for a "Passion," a "Temptation of St Anthony," and a "Conversion of St Paul." The list of his engravings in 1510, when, according to van Mander, he was only sixteen, includes subjects as various as a celebrated "Ecce Homo," "Adam and Eve expelled from Paradise," a herdsman and a milkmaid with three cows, and a little naked girl running away from a barking dog. Whatever may be thought of the tradition embodied in van Mander's pages as to the true age of Lucas van Leyden, there is no doubt that, as early as 1508, he was a master of repute as a copperplate engraver. It was the time when art found patrons among the public that could ill afford to buy pictures, yet had enough interest in culture to satisfy itself by means of prints. Lucas van Leyden became the representative man for the public of Holland as Dürer for that of Germany; and a rivalry grew up between the two engravers, which came to be so close that on the neutral market of Italy the products of each were all but evenly quoted. Vasari affirmed that Dürer surpassed Lucas as a designer, but that in the use of the graver they were both unsurpassed, a judgment which has not been reversed. But the rivalry was friendly. About the time when Dürer visited the Netherlands Lucas went to Antwerp, which then flourished as an international mart for productions of the pencil and the graver, and it is thought that he was the master who took the freedom of the Antwerp gild in 1521 under the name of Lucas the Hollander. In Dürer's diary kept during his travels in the Low Countries, we find that at Antwerp he met Lucas, who asked him to dinner, and that Dürer accepted. He valued the art of Lucas at its true figure, and exchanged the Dutchman's prints for eight florins' worth of his own. In 1527 Lucas made a tour of the Netherlands, giving dinners to the painters of the gilds of Middleburg, Ghent, Malines and Antwerp. He was accompanied during the trip by Mabuse, whom he imitated in his style as well as in his love of rich costume. On his return home he fell sick and remained ailing till his death in 1533, and he believed that poison had been administered to him by some envious comrade. Entry: LUCAS