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Our Master can see it all. If you drive down a long curvy road, you don__ see the twists and turns until you are on top of them. But when you see things from a much higher perspective, you can see the whole road and the twists and the turns and the beginning and the end. In Heaven we can see where you are in relation to where you__e going and we can make things happen along the way at the intersections of life. We can create the right time and the right place and we can already see how it all ends. We can see the whole story of your life while you are living it in little bits and pieces.

KM
Kate McGahan

Jack McAfghan: Return from Rainbow Bridge

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What I'd like to read is a scientific review, by a scientific psychologist--if any exists--of 'A Scientific Man and the Bible'. By what route do otherwise sane men come to believe such palpable nonsense? How is it possible for a human brain to be divided into two insulated halves, one functioning normally, naturally and even brilliantly, and the other capable only of such ghastly balderdash which issues from the minds of Baptist evangelists? Such balderdash takes various forms, but it is at its worst when it is religious. Why should this be so? What is there in religion that completely flabbergasts the wits of those who believe in it? I see no logical necessity for that flabbergasting. Religion, after all, is nothing but an hypothesis framed to account for what is evidentially unaccounted for. In other fields such hypotheses are common, and yet they do no apparent damage to those who incline to them. But in the religious field they quickly rush the believer to the intellectual Bad Lands. He not only becomes anaesthetic to objective fact; he becomes a violent enemy of objective fact. It annoys and irritates him. He sweeps it away as something somehow evil...

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Taking trips tore all of us up inside, for they seemed, each journey away from home, something that might have been less selfishly undertaken, or something that would test us, or something that had better be momentous, to justify such a leap into the dark. The torment and guilt - the torment of having the loved one go, the guilt of being the loved one gone - comes into my fiction as it did and does in my life. And most of all the guilt then was because it was true: I had left to arrive at some future and secret joy, at what was unknown, and what was no in New York, waiting to be discovered. My joy was connected with my writing; that was as much as I knew.