We are often like rivers: careless and forceful, timid and dangerous, lucid and muddied, eddying, gleaming, still. Lovers, farmers, and artists have one thing in common, at least - a fear of 'dry spells,' dormant periods in which we do no blooming, internal droughts only the waters of imagination and psychic release can civilize.

To trace the history of a river or a raindrop is also to trace the history of the soul, the history of the mind descending and arising in the body. In both, we constantly seek and stumble upon divinity, which like feeding the lake, and the spring becoming a waterfall, feeds, spills, falls, and feeds itself all over again.

To rise above treeline is to go above thought, and after, the descent back into bird song, bog orchids, willows, and firs is to sink into the preliterate parts of ourselves.

It's no wonder human beings are so narcissistic. The way our ears are constructed, we can hear only what is right next to us or else the internal monologue inside.

We are often like rivers: careless and forceful, timid and dangerous, lucid and muddied, eddying, gleaming, still. Lovers, farmers, and artists have one thing in common, at least - a fear of 'dry spells,' dormant periods in which we do no blooming, internal droughts only the waters of imagination and psychic release can civilize.

All through autumn we hear a double voice: one says everything is ripe; the other says everything is dying. The paradox is exquisite. We feel what the Japanese call "aware"--an almost untranslatable word meaning something like "beauty tinged with sadness.

History is not truth versus falsehoods, but a mixture of both, a mélange of tendencies, reactions, dreams, errors, and power plays. What's important is what we make of it; its moral use. By writing history, we can widen readers' thinking and deepen their sympathies in every direction. Perhaps history should show us not how to control the world, but how to enlarge, deepen, and discipline ourselves.