|The first excerpt represents the past or something you must release, and is drawn from Chronicles of the Canongate by Walter Scott:
lights are quenched--Glengarry, Lochiel, Perth, Lord Lewis, all
the high chiefs are dead or in exile. We may mourn for it, but
we cannot help it. Bonnet, broadsword, and sporran--power,
strength, and wealth, were all lost on Drummossie Muir."
"It is false!" said Elspat, fiercely; "you and such like
dastardly spirits are quelled by your own faint hearts, not by
the strength of the enemy; you are like the fearful waterfowl, to
whom the least cloud in the sky seems the shadow of the eagle."
"Mother," said Hamish proudly, "lay not faint heart to my charge.
I go where men are wanted who have strong arms and bold hearts
too. I leave a desert, for a land where I may gather fame."
|The second excerpt represents the present or the deciding factor of the moment, and is drawn from Sesame and Lilies by John Ruskin:
Spirit;" born of the BREATH, that is; for it means the breath of
God, in soul and body. We have the true sense of it in our words
"inspiration" and "expire." Now, there are two kinds of breath with
which the flock may be filled,--God's breath, and man's. The breath
of God is health, and life, and peace to them, as the air of heaven
is to the flocks on the hills; but man's breath--the word which HE
calls spiritual,--is disease and contagion to them, as the fog of
the fen. They rot inwardly with it; they are puffed up by it, as a
dead body by the vapours of its own decomposition. This is
literally true of all false religious teaching; the first and last,
and fatalest sign of it, is that "puffing up." Your converted
|The third excerpt represents the future or something you must embrace, and is drawn from Phaedrus by Plato:
Then follows the famous myth, which is a sort of parable, and like other
parables ought not to receive too minute an interpretation. In all such
allegories there is a great deal which is merely ornamental, and the
interpreter has to separate the important from the unimportant. Socrates
himself has given the right clue when, in using his own discourse
afterwards as the text for his examination of rhetoric, he characterizes it
as a 'partly true and tolerably credible mythus,' in which amid poetical
figures, order and arrangement were not forgotten.
The soul is described in magnificent language as the self-moved and the
source of motion in all other things. This is the philosophical theme or
proem of the whole. But ideas must be given through something, and under