Why Are Small Things Important?

Why are small things important? People are preoccupied with size. Somehow, we associate size with significance. When something is small, we don’t make much of it. When something is big, we can’t help but make much of it.

In George MacDonald’s Phantastes, a young man named Anodos meets a fairy. She says she wants to give him a gift, but she is so tiny that he asks:

“How can such a very little creature as you grant or refuse anything?”

The fairy replies:

“Is that all the philosophy you have gained in one-and-twenty years?” said she. “Form is much, but size is nothing.”

To prove her point, “she leapt from the desk upon the floor, where she stood a tall, gracious lady, with pale face and large blue eyes.”

“Now,” said she, “you will believe me.”

He did. But what happened? She grew in size.

He didn’t recognize her form, so she had to change her size. Form is about recognition — it is a matter of the heart. Size is about measurement — it is a matter of the mind.

When something appears to us, the heart perceives the form and recognizes what it represents. The mind immediately begins to measure and calculate—and often miscalculates.

What appears small may one day turn out immense. Size is nothing; form is all that matters. Why else would God Almighty take the form of a baby? So that He might be recognized in that form.

The calculating mind passes over such forms because of their small size. We tend to mistake size for significance. Yet what is truly vast — things of cosmic value — come hidden in the smallest forms.

Only the heart can recognize true significance. The mind is deceived by size. For example, what is more important: to play with your child or to meet with the President? To donate a million dollars to a good cause or to chat with your grandmother over the phone?

When people brought little children to Jesus, the disciples rebuked them. They confused size with significance. Yet, Jesus said:

“Let the little children come to me, and do not hinder them, for the kingdom of heaven belongs to such as these.”

On the cosmic scale, preaching to the crowds was less significant than playing with the kids.

Peter Sloterdijk, a German philosopher and cultural theorist, argues that civilization is shaped by small groups — small circles of friends.

Jesus and the Twelve, Buddha and his disciples, the Inklings, St. Francis and his band of brothers, Einstein, Marcel Grossmann, Max Planck, and Niels Bohr — the list goes on and on.

Everything big started small — among two or three people gathered together in the name of the Fire they had encountered.

If we want to see true magic, we must learn to recognize the significance of small things — and to question what the mind hastily labels as important. The things that truly transform are never loud, noticeable, or flashy.

Magic hides in plain sight. We miss it because the mind expects a spectacle. But true magic is never a spectacle. It is quiet and ordinary — like a child in a manger or a butterfly fluttering over dandelions in my backyard.

Does AI Make Us More Human? Hans Christian Andersen on the Machine’s Triumph and Collapse

Does AI make us more human? In her recent video, Julia McCoy, one of the early pioneers in AI content marketing, says that she and her family made a conscious choice to move away from technology — to rural Tennessee, to a real flesh-and-blood community, to forests, to soil-grown food, to a church, to the mountains.

In her video, titled Mountains Over Microchips, she reflects on an uncanny trend produced by the rise of AI: the more advanced AI becomes, the more we humans begin to reflect on what it means to be human.

What is it about me that’s irreplaceable?

According to Julia, people are awakening to the unbridgeable gap between the real and the artificial and are making a conscious choice to move closer to the real. The more the artificial is forced upon us, the more we realize how deeply we desire what is real.

Large AI companies push the narrative: “Upgrade or die” — suggesting that if you do not jump on the AI wagon, you will become obsolete. And yet, Elon Musk was reportedly surprised not to see a flood of volunteers to test his new Neuralink brain chip — an interface between machine and human.

The human mind can be muddled by slogans; the human heart cannot. The heart senses a difference the mind struggles to articulate. As Julia observes, in 2025–26 more and more people have chosen to become homesteaders.

The “whole foods” movement continues to spread across the globe. The price of young hens is rising — people want real eggs and real meat. The rise of the artificial awakens us to what the real feels like. The artificial may fool our eyes — but not our hearts.

In our heart of hearts, we know that real art feels different from AI-generated one. We know that real bread tastes different from synthetic substitutes. We know that real, eye-to-eye conversations with flesh-and-blood people are vastly different from Zoom calls. We know that people in person feel different from the same people on a screen.

Screens are better than nothing, but worse than everything. And we, as humans, need everything.

Perhaps the simplest way to capture what is happening to humanity is through Hans Christian Andersen’s absolute metaphor in The Nightingale.

An Emperor in China hears about a humble nightingale whose song is so beautiful that it moves listeners to tears. He summons the bird to the palace, and its song brings him joy every day.

But one day, the Emperor receives a gift — a jeweled mechanical nightingale. It is dazzling and predictable, singing on command whenever the Emperor desires. The living nightingale is gradually forgotten and eventually flies away.

In time, the mechanical bird breaks. The Emperor falls gravely ill. As Death approaches, the real nightingale returns and sings beside his bed. Its living song restores his strength, and Death itself flees.

“And the Nightingale sang so sweetly that the blood coursed quicker and quicker through the Emperor’s weak limbs, and even Death listened and said, ‘Go on, little Nightingale, go on!’”

Death then returns all the treasures it had taken:

And Death gave back each of these treasures for a song, and the Nightingale went on singing. And he sang of the quiet churchyard, where the white roses grow, where the elder trees blossom, and where the fresh grass is watered by the tears of the living.

Then Death felt a longing for his garden, and like a cold white mist he floated out of the window.”

The Nightingale is the undying symbol of the real. When we hear, see, and touch the real, we come alive. Death itself longs to hear the real and will surrender its treasures for a song — the Song.


Why Do We Crave Adventure? Searching for the Yonder Star

Why do we crave adventure? Babushka: A Christmas Tale is a children’s tale by Dawn Casey. It’s a simple yet touching story about an old grandma who was busy tidying her home when a bright star shone in the sky.

Soon, three wise men knocked on her door. After she had fed them a hearty meal, they offered her a gift — an invitation to join them on their journey to find the newborn babe, the Prince of Peace.

Somewhat flustered, Babushka must have felt exactly like Bilbo Baggins on that memorable day when Gandalf nudged him out the door to join the dwarves on their adventure. And, like Bilbo, Babushka excused herself by saying she had dishes to do and floors to clean.

The next morning, she woke up to find them gone. To her utter surprise, an aching longing smote her heart. She realized she had made a terrible mistake.

Rushing out the door, she searched desperately, asking everyone she met if they had seen the three wise men. Yet, they were nowhere to be found. And so, as the story goes, Babushka is still wandering to this day — searching, asking, hoping… and giving gifts to anyone she meets.

The moral of the story?

When we choose comfort over adventure, we are always left with the residue of longing. The more we settle in our ways, the more painful the realization that we are missing out on something big and real. We see some people following the star and shrug our shoulders: “Fools. They are chasing after the wind.”

And yet, after they leave, we are overcome by an inexplicable yearning. It dawns on us that we have made a terrible mistake by NOT following the star — the call to adventure. We have been the fools; we have been chasing after the wind. We leap up and begin looking for those strange vagabonds.

We are looking for our “tribe” — those who follow the yonder star. We roam the world searching, looking into people’s eyes as if silently asking, “Are you going there too?” The greatest reward is when we find someone with the same glint in their eyes. They are looking for the same thing!

As Professor Digory Kirke said to the children at the end of The Lion, the Witch and the Wardrobe:

“Don’t mention it [your adventure] to anyone else unless you find that they’ve had adventures of the same sort themselves. What’s that? How will you know? Oh, you’ll know all right. Odd things they say — even their looks — will let the secret out. Keep your eyes open.”

And Dostoyevsky mused:

“Beauty is a terrible thing. God and the devil are fighting there and the battlefield is the heart of man.”

Beauty is a terrible thing because it is a call. It ignites a battle in our hearts. We long for it, and yet we resist it at the same time. But sooner or later, we hear a knock on the door. We open it and see strange but happy people with a glimmer in their eyes — the shimmer of the yonder star.

They eat and drink with us and invite us on an adventure. We think, “This is madness. I can’t leave like this — without my handkerchiefs, without first cleaning my floors.” But the next morning, the travelers are gone, and a thought strikes us like a lightning bolt:

“I must find them — now”!

And without another thought, we rush out the door.