18 Pages Quotes

On Writing: Aphorisms and Ten-Second Essays 1. A beginning ends what an end begins. 2. The despair of the blank page: it is so full. 3. In the head Art’s not democratic. I wait a long time to be a writer good enough even for myself. 4. The best time is stolen time. 5. All work is the avoidance of harder work. 6. When I am trying to write I turn on music so I can hear what is keeping me from hearing. 7. I envy music for being beyond words. But then, every word is beyond music. 8. Why would we write if we’d already heard what we wanted to hear? 9. The poem in the quarterly is sure to fail within two lines: flaccid, rhythmless, hopelessly dutiful. But I read poets from strange languages with freedom and pleasure because I can believe in all that has been lost in translation. Though all works, all acts, all languages are already translation. 10. Writer: how books read each other. 11. Idolaters of the great need to believe that what they love cannot fail them, adorers of camp, kitsch, trash that they cannot fail what they love. 12. If I didn’t spend so much time writing, I’d know a lot more. But I wouldn’t know anything. 13. If you’re Larkin or Bishop, one book a decade is enough. If you’re not? More than enough. 14. Writing is like washing windows in the sun. With every attempt to perfect clarity you make a new smear. 15. There are silences harder to take back than words. 16. Opacity gives way. Transparency is the mystery. 17. I need a much greater vocabulary to talk to you than to talk to myself. 18. Only half of writing is saying what you mean. The other half is preventing people from reading what they expected you to mean. 19. Believe stupid praise, deserve stupid criticism. 20. Writing a book is like doing a huge jigsaw puzzle, unendurably slow at first, almost self-propelled at the end. Actually, it’s more like doing a puzzle from a box in which several puzzles have been mixed. Starting out, you can’t tell whether a piece belongs to the puzzle at hand, or one you’ve already done, or will do in ten years, or will never do. 21. Minds go from intuition to articulation to self-defense, which is what they die of. 22. The dead are still writing. Every morning, somewhere, is a line, a passage, a whole book you are sure wasn’t there yesterday. 23. To feel an end is to discover that there had been a beginning. A parenthesis closes that we hadn’t realized was open). 24. There, all along, was what you wanted to say. But this is not what you wanted, is it, to have said it?

The problem with hope, Anne finds through the years, is that it gets your hopes up. But hopelessness is worse.

I have attempted to draw an accurate and unexaggerated picture of my family in the following pages; they appear as I saw them. To explain some of their more curious ways, however, I feel that I should state that at the time we were in Corfu the family were all quite young: Larry, the eldest, was 23; Leslie was 19; Margo was 18; while I was the youngest, being of the tender and impressionble age of 10. We had never been certain of my mother's age for the simple reason she could never remember her date of birth; all I can say is she was old enough to have four children. My mother also insists that I explain that she is a widow for, as she so penetratingly observed, you never know what people might think.

Her expression is from Page 18 of the Victoria's Secret catalogue.

Tomorrow you’ll forget that I have crowned you, that I burned my flowering soul with love, and the whirling carnival of trivial days will ruffle the pages of my books… Would the dry leaves of my words force you to a stop gasping for air? At least let me pave with a parting endearment your retreating path. —Vladimir Mayakovsky, from “Lilichka! (Instead of a Letter),” Backbone Flute: Selected Poetry Of Vladimir Mayakovsky. (CreateSpace Independent Publishing Platform April 18, 2008)

It was far easier to believe in unhappiness than in happiness.

I know I’m not going to write as well as I used to. I no longer have the stamina to endure the frustration. Writing is frustration — it’s daily frustration, not to mention humiliation. It’s just like baseball: you fail two-thirds of the time.” He went on: “I can’t face any more days when I write five pages and throw them away. I can’t do that anymore. --New York Times, 18 Nov. 2012

Who were the men who did this?" Guido demanded suddenly. Tonio was putting on his cloack. He looked up as if already in deep thought. "Fools," he answered, "at the command of a coward." page 139

1. Scribbled secret notebooks, and wild typewritten pages, for yr own joy 2. Submissive to everything, open, listening 3. Try never get drunk outside yr own house 4. Be in love with yr life 5. Something that you feel will find its own form 6. Be crazy dumbsaint of the mind 7. Blow as deep as you want to blow 8. Write what you want bottomless from bottom of the mind 9. The unspeakable visions of the individual 10. No time for poetry but exactly what is 11. Visionary tics shivering in the chest 12. In tranced fixation dreaming upon object before you 13. Remove literary, grammatical and syntactical inhibition 14. Like Proust be an old teahead of time 15. Telling the true story of the world in interior monolog 16. The jewel center of interest is the eye within the eye 17. Write in recollection and amazement for yourself 18. Work from pithy middle eye out, swimming in language sea 19. Accept loss forever 20. Believe in the holy contour of life 21. Struggle to sketch the flow that already exists intact in mind 22. Dont think of words when you stop but to see picture better 23. Keep track of every day the date emblazoned in yr morning 24. No fear or shame in the dignity of yr experience, language & knowledge 25. Write for the world to read and see yr exact pictures of it 26. Bookmovie is the movie in words, the visual American form 27. In praise of Character in the Bleak inhuman Loneliness 28. Composing wild, undisciplined, pure, coming in from under, crazier the better 29. You're a Genius all the time 30. Writer-Director of Earthly movies Sponsored & Angeled in Heaven

She glanced again at the number of page views on her blog from last month: 18. Three for every post she'd written. Sean, her mother, and Izzy (her best friend), no doubt. Although Allyson wasn't sure if Izzy had read the last post, and her mother had commented that she'd read it twice, pointing out three grammatical errors.

The following day, July 18, there was a small paragraph at the bottom of an inside page of Le Figaro. It announced that in Paris the Deputy Chief of the Brigade Criminelle of the Police Judiciaire, Commissaire Hippolyte Dupuy, had suffered a severe stroke in his office at the Quai des Orfevres and had died on his way to hospital. A successor had been named. He was Commissaire Claude Lebel, Chief of the Homicide Division, and in view of the pressure of work on all the departments of the Brigade during the summer months, he would take up his new duties forthwith. The Jackal, who read every French newspaper available in London each day, read the paragraph after his eye had been caught by the word 'Criminelle' in the headline, but thought nothing of it.

He's reading a book called Great Warlocks of the 18th Century, and to get this ball rolling before Dean Devlin shows up and rains on our private parade, I snort and ask, "Good book?" I forget I'm pretending to be sitting behind my two-thousand-ninety-eight-page Highlights of Modern Chemistry book, so he snorts back. "Better than yours.

It was Rowan who had coined the term "lettuce-kid" to describe them. Both of them were born sandwiched somewhere in the middle of large families, and where far from being their parents’ favorites. "I got a couple of brothers that are the meat, a few sisters that are cheese and tomatoes, is I guess I’m the lettuce

And out of nowhere, I think: So this is how it feels to stand at the edge of a canyon.

She says sometimes you have to scream out emotions; if you don't, they'll fester.

when you add verbiage to a page, you can assume that customers will read 18% of it.

I would rather fly on a Pekin duck than in a helicopter. The safest place for a rotor aircraft is on a page in da Vinci's diary.

put it up for sale at an asking price of $25 million. I first looked at Mar-a-Lago while vacationing in Palm Beach in 1982. Almost immediately I put in a bid of $15 million, and it was promptly rejected. Over the next few years, the foundation signed contracts with several other buyers at higher prices than I’d offered, only to have them fall through before closing. Each time that happened, I put in another bid, but always at a lower sum than before. Finally, in late 1985, I put in a cash offer of $5 million, plus another $3 million for the furnishings in the house. Apparently, the foundation was tired of broken deals. They accepted my offer, and we closed one month later. The day the deal was announced, the Palm Beach Daily News ran a huge front-page story with the headline MAR-A-LAGO’S BARGAIN PRICE ROCKS COMMUNITY. Soon, several far more modest estates on property a fraction of Mar-a-Lago’s size sold for prices in excess of $18 million. I’ve been told that the furnishings in Mar-a-Lago alone are worth more than I paid for the house. It just goes to show that it pays to move quickly and decisively when the time is right. Upkeep

The average buyer in bookshop spends 8 seconds on the front cover and 15 seconds on the back cover before deciding whether to purchase the book or not. On average, he does not get past page 18. See? The odds are stacked against us writers!

LORD, I am grateful for Your Word. It shows me how to live, and I realize my life only works if I’m living Your way. Meet me there in the pages and teach me what I need to know. “Open my eyes, that I may see wondrous things from Your law” (Psalm 119:18).

However keen you may be to begin your study, before you venture on to the mat and attempt any of the basic techniques it is necessary to know something of the principles that govern aikido, for unless you do understand a little about posture, movement, balance, gentleness and courtesy, you will not be a satisfactory pupil. (Page 18).

Merchants and charlatans gained control of Europe, calling their insidious gospel “The Enlightenment.” The day of the locust was at hand, but from the ashes of humanity there arose no Phoenix. The humble and pious peasant, Piers Plowman, went to town to sell his children to the lords of the New Order for purposes that we may call questionable at best. (See Reilly, Ignatius J., Blood on Their Hands: The Crime of It All, A study of some selected abuses in sixteenth-century Europe, a Monograph, 2 pages, 1950, Rare Book Room, Left Corridor, Third Floor, Howard-Tilton Memorial Library, Tulane University, New Orleans 18, Louisiana. Note: I mailed this singular monograph to the library as a gift; however, I am not really certain that it was ever accepted. It may well have been thrown out because it was only written in pencil on tablet paper.) The gyro had widened; The Great Chain of Being had snapped like so many paper clips strung together by some drooling idiot; death, destruction, anarchy, progress, ambition, and self-improvement were to be Piers’ new fate. And a vicious fate it was to be: now he was faced with the perversion of having to GO TO WORK.

In the decade to 2011, the world’s largest oil, metal and agricultural trading houses – Vitol, Glencore and Cargill, respectively – enjoyed a combined net income of $76.3 billion (see table on page 332). That was an astonishing amount of money. It was ten times the profits the traders were generating in the 1990s.16 It was more than either Apple or Coca-Cola made over the same period.17 And it would have been enough money to buy entire titans of corporate America, such as Boeing or Goldman Sachs.18

It is often said that what most immediately sets English apart from other languages is the richness of its vocabulary. Webster’s Third New International Dictionary lists 450,000 words, and the revised Oxford English Dictionary has 615,000, but that is only part of the total. Technical and scientific terms would add millions more. Altogether, about 200,000 English words are in common use, more than in German (184,000) and far more than in French (a mere 100,000). The richness of the English vocabulary, and the wealth of available synonyms, means that English speakers can often draw shades of distinction unavailable to non-English speakers. The French, for instance, cannot distinguish between house and home, between mind and brain, between man and gentleman, between “I wrote” and “I have written.” The Spanish cannot differentiate a chairman from a president, and the Italians have no equivalent of wishful thinking. In Russia there are no native words for efficiency, challenge, engagement ring, have fun, or take care [all cited in The New York Times, June 18, 1989]. English, as Charlton Laird has noted, is the only language that has, or needs, books of synonyms like Roget’s Thesaurus. “Most speakers of other languages are not aware that such books exist” [The Miracle of Language, page 54]. On the other hand, other languages have facilities we lack. Both French and German can distinguish between knowledge that results from recognition (respectively connaître and kennen) and knowledge that results from understanding (savoir and wissen). Portuguese has words that differentiate between an interior angle and an exterior one. All the Romance languages can distinguish between something that leaks into and something that leaks out of. The Italians even have a word for the mark left on a table by a moist glass (culacino) while the Gaelic speakers of Scotland, not to be outdone, have a word for the itchiness that overcomes the upper lip just before taking a sip of whiskey. (Wouldn’t they just?) It’s sgriob. And we have nothing in English to match the Danish hygge (meaning “instantly satisfying and cozy”), the French sang-froid, the Russian glasnost, or the Spanish macho, so we must borrow the term from them or do without the sentiment. At the same time, some languages have words that we may be pleased to do without. The existence in German of a word like schadenfreude (taking delight in the misfortune of others) perhaps tells us as much about Teutonic sensitivity as it does about their neologistic versatility. Much the same could be said about the curious and monumentally unpronounceable Highland Scottish word sgiomlaireachd, which means “the habit of dropping in at mealtimes.” That surely conveys a world of information about the hazards of Highland life—not to mention the hazards of Highland orthography. Of

Gytha,” she said, “this is me askin’ you this. Is there any page in this book, is there any single recipe, which does not in some way relate to . . . goings-on?” Nanny Ogg, her face red as her apples, seemed to give this some lengthy consideration. “Porridge,” she said, eventually. “Really?” “Yes. Er. No, I tell a lie, it’s got my special honey mixture in it.” Granny turned a page. “What about this one? Maids of Honor?” “Weeelll, they starts out as Maids of Honor,” said Nanny, fidgeting with her feet, “but they ends up Tarts.” Granny looked at the front cover again. The Joye of Snacks.

Besides the 254 peasants and cotters who owned and lived on assessed land, there were 39 persons listed as artisans and apprentices, 92 squatters, 11 enlisted soldiers, 6 innkeepers, 5 horse traders, 3 house-to-house peddlers. There were also 274 farm servants, 23 bedesmen and bedeswomen, 104 “ordinary poor,” 18 sick and crippled, 11 deaf and dumb, 8 blind, 6 nearly blind, 13 almost lame, 4 lame, 5 near idiots, 3 idiots, 1 half idiot, 3 whores and 2 thieves. On the last page of the church book, under the heading “End of the Parish,” were listed 27 persons who had moved away and never been further heard from.

We have commented several times on how the currently accepted image of Jesus all but makes it impossible to find him interesting and attractive, lovable. The responses of common people to him throughout the pages of the gospel show how false that image is. He was such an attractive person and such a powerful speaker that, from the human point of view, the leaders of the day killed him out of envy of his popularity (Matt. 27:18). He was a master of humor and often used it to drive home the truths he imparted, as any good speaker does.7 But few today would put him on their guest list for a party—if it were really going to be a party. Just as we don’t think of Jesus as intelligent, so we don’t think of him as pleasant company, someone to enjoy being around. Is it any wonder that someone would rather not be his student?

Her brassiere's snaps are in the front. His own forehead snaps clear. He thinks to kneel. But he knows what she might think if he kneels. What cleared his forehead's lines was a type of revelation. Her breasts have come free. He imagines his wife and son. Her breasts are unconfined now. The bed's comforter has a tulle hem, like a ballerina's little hem. This is the younger sister of his wife's college roommate. Everyone else has gone to the mall, some to shop, some to see a movie at the mall's multiplex. The sister with breasts by the bed has a level gaze and a slight smile, slight and smoky, media-taught. She sees his color heighten and forehead go smooth in a kind of revelation--why she'd begged off the mall, the meaning of certain comments, looks, distended moments over the weekend he'd thought were his vanity, imagination. We see these things a dozen times a day in entertainment but imagine we ourselves, our own imaginations, are mad. A different man might have said what he'd seen was: Her hand moved to her bra and freed her breasts. His legs might slightly tremble when she asks what he thinks. Her expression is from Page 18 of the Victoria's Secret catalogue. She is, he thinks, the sort of woman who'd keep her heels on if he asked her to. Even if she'd never kept heels on before she'd give him a knowing, smoky smile, Page 18. In quick profile as she turns to close the door her breast is a half-globe at the bottom, a ski-jump curve above. Figure skaters have a tulle hem, as well. The languid half-turn and push at the door are tumid with some kind of significance; he realizes suddenly she's replaying a scene from some movie she loves. In his imagination's tableau his wife's hand is on his small son's shoulder in an almost fatherly way.

Instead of concentrating on how we can include the “other,” too often in American Christianity the focus becomes on when, how, and finding the right justifications for excluding the “other.” When I truly begin to appreciate the inclusive nature of Jesus, my heart laments at all the exclusiveness I see and experience. I think of my female friends; women of wisdom, peace, discernment, and character who should be emulated by the rest of us. When I listen and learn from these women, I realize what an amazing leaders they would be in church—but many never will be leaders in that way because they are lacking one thing: male genitals. Wise and godly women have been excluded, not because of a lack of gifting, education, or ability, but because they were born with the wrong private parts. I also think of a man who attended my former church who has an intellectual disability. He was friendly, faithful, and could always be counted on for a good laugh because he had absolutely no filter— yelling out at least six times during each sermon. One time in church my daughter quietly leaned over to tell me she had to go to the bathroom—and, in true form so that everyone heard, he shouted out, “Hey! Pipe it down back there!” It was hilarious. However, our friend has been asked to leave several churches because of his “disruptiveness.” Instead of being loved and embraced for who he is, he has been repeatedly excluded from the people of God because of a disability. We find plenty of other reasons to exclude people. We exclude because people have been divorced, exclude them for not signing on to our 18-page statements of faith, exclude them because of their mode of baptism, exclude them because of their sexual orientation, exclude them for rejecting predestination…we have become a religious culture focused on exclusion of the “other,” instead of following the example of Jesus that focuses on finding ways for the radical inclusion of the “other.” Every day I drive by churches that proudly have “All Are Welcome” plastered across their signs; however, I rarely believe it—and I don’t think others believe it either. Far too often, instead of church being something that exists for the “other,” church becomes something that exists for the “like us” and the “willing to become like us.” And so, Christianity in America is dying.

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

After turning their backs on working-class issues, traditionally one of the core concerns of left parties, Democrats stood by while right-wing demagoguery took root and thrived. Then, after the people absorbed a fifty-year blizzard of fake populist propaganda, Democrats turned against the idea of “the people” altogether.17 America was founded with the phrase “We the People,” but William Galston, co-inventor of the concept of the Learning Class, urges us to get over our obsession with popular sovereignty. As he writes in Anti-Pluralism, his 2018 attack on populism, “We should set aside this narrow and complacent conviction; there are viable alternatives to the people as sources of legitimacy.”18 There certainly are. In the pages of this book, we have seen anti-populists explain that they deserve to rule because they are better educated, or wealthier, or more rational, or harder working. The contemporary culture of constant moral scolding is in perfect accordance with this way of thinking; it is a new iteration of the old elitist fantasy. The liberal establishment I am describing in this chapter is anti-populist not merely because it dislikes Donald Trump—who is in no way a genuine populist—but because it is populism’s opposite in nearly every particular. Its political ambition for the people is not to bring them together in a reform movement but to scold them, to shame them, and to teach them to defer to their superiors. It doesn’t seek to punish Wall Street or Silicon Valley; indeed, the same bunch that now rebukes and cancels and blacklists could not find a way to punish elite bankers after the global financial crisis back in 2009. This liberalism desires to merge with these institutions of private privilege, to enlist their power for what it imagines to be “good.

A just society would be one in which liberty for one person is constrained only by the demands created by equal liberty for another. Such a society requires as a precondition an agreement excluding tools that by their very nature prevent such liberty. This is true for tools that are fundamentally purely social arrangements, such as the school system, as well as for tools that are physical machines. In a convivial society compulsory and open-ended schooling would have to be excluded for the sake of justice. Age-specific, compulsory competition on an unending ladder for lifelong privileges cannot increase equality but must favor those who start earlier, or who are healthier, or who are better equipped outside the classroom. Inevitably, it organizes society into many layers of failure, with each layer inhabited by dropouts schooled to believe that those who have consumed more education deserve more privilege because they are more valuable assets to society as a whole. A society constructed so that education by means of schools is a necessity for its functioning cannot be a just society. Power tools having certain Tools for Conviviality Page 18 Document developed using Purplestructural characteristics are inevitably manipulative and must also be eliminated for the sake of justice. In a modern society, energy inputs represent one of the major new liberties. Each man's ability to produce change depends on his ability to control low-entropy energy. On this control of energy depends his right to give his meaning to the physical environment. His ability to act toward the future lie chooses depends on his control of the energy that gives shape to that future. Equal freedom in a society that uses large amounts of environmental energy means equal control over the transformation of that energy and not just an equal claim to what has been done with it. 5

Lord my God, ‘hear my prayer’ (Ps. 60: 2), may your mercy attend to my longing which burns not for my personal advantage but desires to be of use in love to the brethren. You see in my heart that this is the case. Let me offer you in sacrifice the service of my thinking and my tongue, and grant that which I am to offer, ‘for I am poor and needy’ (Ps. 65: 15; 85: 1). You are ‘rich to all who call upon you’ (Rom. 10: 12). You have no cares but take care of us. Circumcise my lips (cf. Exod. 6: 12), inwardly and outwardly, from all rashness and falsehood. May your scriptures be my pure delight, so that I am not deceived in them and do not lead others astray in interpreting them. ‘Lord, listen and have mercy’ (Ps. 26: 7; 85: 3), Lord my God, light of the blind and strength of the weak—and constantly also light of those who can see and strength of the mighty: Listen to my soul and hear it crying from the depth. For if your ears are not present also in the depth, where shall we go? To whom shall we cry? ‘The day is yours and the night is yours’ (Ps. 73: 16). At your nod the moments fly by. From them grant us space for our meditations on the secret recesses of your law, and do not close the gate to us as we knock. It is not for nothing that by your will so many pages of scripture are opaque and obscure. These forests are not without deer which recover their strength in them and restore themselves by walking and feeding, by resting and ruminating (Ps. 28: 9). 0 Lord, bring me to perfection (Ps. 16: 5) and reveal to me the meaning of these pages. See, your voice is my joy, your voice is better than a wealth of pleasures (Ps. 118: 22). Grant what I love; for I love it, and that love was your gift. Do not desert your gifts, and do not despise your plant as it thirsts. Let me confess to you what I find in your books. ‘Let me hear the voice of praise’ (Ps. 25: 7) and drink you, and let me consider ‘wonderful things out of your law’ (Ps. 118: 18)—from the beginning in which you made heaven and earth until the perpetual reign with you in your heavenly city (Rev. 5: 10; 21: 2).5

-Eternal Life- I had a dream of a place where everything was at peace. There was no more pain, no hurting or crying, A place where death forever ceased. There was no more hunger or disease Nor, nations rising up against each other. All pride and jealousy were swallowed up in the final battle. The King has returned, so let us all rejoice. We all gathered there to meet As people assembled to pay homage at His feet. Even the creatures on earth and in heaven came to proclaim His eternal, sweet and precious name. There we will reign with Him forevermore, As we crowned Him King of kings and Lord of lords. I am surrounded by thousands and thousands Of angelic hosts singing His praises. Oh, what a sweet sound which will continue throughout the ages. I turned to see our loved ones who had gone on before us We rejoiced with each other as we joined the endless chorus. Our new bodies, how perfect we are designed. Oh, the wisdom and knowledge of God How unsearchable are His ways, There will be joy and peace throughout the eternal days. There in that holy place forever we will be, The earth shall be full of His knowledge and glory As waters that cover the sea. When I woke up from that beautiful dream I gave thanks to Jesus Christ my Savior, Who will forever reign supreme. So, read to me the Word of Life page by page God’s eternal love will never age. I Corinthians 15: 51-55 Behold, I show you a mystery: We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump; for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? Romans 8: 18 For I reckon that the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us.

A word of explanation about how the information in this book was obtained, evaluated and used. This book is designed to present, as best my reporting could determine, what really happened. The core of this book comes from the written record—National Security Council meeting notes, personal notes, memos, chronologies, letters, PowerPoint slides, e-mails, reports, government cables, calendars, transcripts, diaries and maps. Information in the book was supplied by more than 100 people involved in the Afghanistan War and national security during the first 18 months of President Barack Obama’s administration. Interviews were conducted on “background,” meaning the information could be used but the sources would not be identified by name. Many sources were interviewed five or more times. Most allowed me to record the interviews, which were then transcribed. For several sources, the combined interview transcripts run more than 300 pages. I have attempted to preserve the language of the main characters and sources as much as possible, using their words even when they are not directly quoted, reflecting the flavor of their speech and attitudes. Many key White House aides were interviewed in-depth. They shared meeting notes, important documents, recollections of what happened before, during and after meetings, and assisted extensively with their interpretations. Senior and well-placed military, intelligence and diplomatic officials also provided detailed recollections, read from notes or assisted with documents. Since the reporting was done over 18 months, many interviews were conducted within days or even hours after critical discussions. This often provided a fresher and less-calculated account. Dialogue comes mostly from the written record, but also from participants, usually more than one. Any attribution of thoughts, conclusions or feelings to a person was obtained directly from that person, from notes or from a colleague whom the person told. Occasionally, a source said mid-conversation that something was “off-the-record,” meaning it could not be used unless the information was obtained elsewhere. In many cases, I was able to get the information elsewhere so that it could be included in this book. Some people think they can lock up and prevent publication of information by declaring it “off-the-record” or that they don’t want to see it in the book. But inside any White House, nearly everyone’s business and attitudes become known to others. And in the course of multiple, extensive interviews with firsthand sources about key decision points in the war, the role of the players became clear. Given the diversity of sources, stakes and the lives involved, there is no way I could write a sterilized or laundered version of this story. I interviewed President Obama on-the-record in the Oval Office for one hour and 15 minutes on Saturday, July 10, 2

with this line of reasoning. If it makes you feel better, you are free to go on calling Communism an ideology rather than a religion. It makes no difference. We can divide creeds into god-centred religions and godless ideologies that claim to be based on natural laws. But then, to be consistent, we would need to catalogue at least some Buddhist, Daoist and Stoic sects as ideologies rather than religions. Conversely, we should note that belief in gods persists within many modern ideologies, and that some of them, most notably liberalism, make little sense without this belief. It would be impossible to survey here the history of all the new modern creeds, especially because there are no clear boundaries between them. They are no less syncretic than monotheism and popular Buddhism. Just as a Buddhist could worship Hindu deities, and just as a monotheist could believe in the existence of Satan, so the typical American nowadays is simultaneously a nationalist (she believes in the existence of an American nation with a special role to play in history), a free-market capitalist (she believes that open competition and the pursuit of self-interest are the best ways to create a prosperous society), and a liberal humanist (she believes that humans have been endowed by their creator with certain inalienable rights). Nationalism will be discussed in Chapter 18. Capitalism – the most successful of the modern religions – gets a whole chapter, Chapter 16, which expounds its principal beliefs and rituals. In the remaining pages of this chapter I will address the humanist religions. Theist religions focus on the worship of gods. Humanist religions worship humanity, or more correctly, Homo sapiens. Humanism is a belief that Homo sapiens has a unique and sacred nature, which is fundamentally different from the nature of all other animals and of all other phenomena. Humanists believe that the unique nature of Homo sapiens is the most important thing in the world, and it determines the meaning of everything that happens in the universe. The supreme good is the good of Homo sapiens. The rest of the world and all other beings exist solely for the benefit of this species. All humanists worship humanity, but they do not agree on its definition. Humanism has split into three rival sects that fight over the exact definition of ‘humanity’, just as rival Christian sects fought over the exact definition of God. Today, the most important humanist sect is liberal humanism, which believes that ‘humanity’ is a quality of individual humans, and that the liberty of individuals is therefore sacrosanct. According to liberals, the sacred nature of humanity resides within each and every individual Homo sapiens. The inner core of individual humans gives meaning to the world, and is the source for all ethical and political authority. If we encounter an ethical or political dilemma, we should look inside and listen to our inner voice – the voice of humanity. The chief commandments of liberal humanism are meant to protect the liberty of this inner voice against intrusion or harm. These commandments are collectively known as ‘human rights’. This, for example, is why liberals object to torture and the death penalty. In early modern Europe, murderers were thought to violate and destabilise the cosmic order. To bring the cosmos back to balance, it was necessary to torture and publicly execute the criminal, so that everyone could see the order re-established. Attending gruesome executions was a favourite pastime for Londoners and Parisians in the era of Shakespeare and Molière. In today’s Europe, murder is seen as a violation of the sacred nature of humanity. In order to restore order, present-day Europeans do not torture and execute criminals. Instead, they punish a murderer in what they see as the most ‘humane

Ölü Evinden Anılar (Dostoyevski) - Your Highlight on page 98 | Location 1495-1496 | Added on Sunday, August 3, 2014 7:18:01 PM İnsan, özgürlüğü uğrunda neyini vermez ki? Boğazına ip geçirilmiş hangi milyoner bir soluk hava için milyonlarını harcamaz?

In addition, as we learned from the infamous “twenty-eight pages” (really, twenty-nine) of the Congressional report on 9/11, Saudi Arabia provided substantial backing for the 9/11 attacks themselves.18 This backing included financial support to some of the 9/11 hijackers from members of the Saudi royal family and intelligence services. FBI documents even show that the Saudi Embassy in Washington provided financial support for a “dry run” of the 9/11 operation.19 Indeed, “Six years after the [9/11] attack, at the height of the military conflict in Iraq in 2007, Stuart Levey, the undersecretary of the US Treasury in charge of monitoring and impeding terror financing, told ABC News that, when it came to al-Qaeda, ‘if I could somehow snap my fingers and cut off the funding of one country, it would be Saudi Arabia.’ ”20 And so, it stands to reason, the United States is a fierce ally of Saudi Arabia in its feud against Iran?!

THE COURT: Have you – are you satisfied that you have received the discovery from – KEIL: No. THE COURT: – the State? MR KEIL: It is my understanding that one of the kids provided a statement to law enforcement. It’s been on Twitter; it’s been in the press. We have not received a copy of that statement. KEENA: Your Honor, if I may just comment to that? I just received it late last week, and it’s actually on sitting on my secretary’s desk to disclose to Mr. Keil, and she’s gone today. So they will be receiving it this week. Jury Trial Volume I, State of Minnesota vs. Sandra Grazzini. Court File No. 19HA-CR- 15-2669. July 18, 2016 at the Dakota County Judicial Center, Hastings, Minnesota. Page 6. Travis Michael Keil, attorney for Douglas Craig Dahlen Case No. 19HA-CR-15-4229 Sandra Grazzini-Rucki’s & Dede Evavold’s co-defendant

She visited this page about ten months ago. But that’s not all she did.” Julia clicked on another page and turned the screen to Henrietta. Henrietta’s eyes widened. “Tracking devices? What sort of a person would use a tracking device?” Julia didn’t make a comment to that. She went on to Blanche’s emails and opened some of them. “Blanche made contact with people who are experts on finding out what people are up to. Some of them suggested she use a camera as well as a tracking device. They’ve even given her the names of websites to contact.” Henrietta gulped. “A camera? Julia, are you suggesting that Blanche put some sort of bug on me to see where I was going? And that bug had a camera as well?

Chasing tax cheats using normal procedures was not an option. It would take decades just to identify anything like the majority of them and centuries to prosecute them successfully; the more we caught, the more clogged up the judicial system would become. We needed a different approach. Once Danis was on board a couple of days later, together we thought of one: we would extract historical and real-time data from the banks on all transfers taking place within Greece as well as in and out of the country and commission software to compare the money flows associated with each tax file number with the tax returns of that same file number. The algorithm would be designed to flag up any instance where declared income seemed to be substantially lower than actual income. Having identified the most likely offenders in this way, we would make them an offer they could not refuse. The plan was to convene a press conference at which I would make it clear that anyone caught by the new system would be subject to 45 per cent tax, large penalties on 100 per cent of their undeclared income and criminal prosecution. But as our government sought to establish a new relationship of trust between state and citizenry, there would be an opportunity to make amends anonymously and at minimum cost. I would announce that for the next fortnight a new portal would be open on the ministry’s website on which anyone could register any previously undeclared income for the period 2000–14. Only 15 per cent of this sum would be required in tax arrears, payable via web banking or debit card. In return for payment, the taxpayer would receive an electronic receipt guaranteeing immunity from prosecution for previous non-disclosure.17 Alongside this I resolved to propose a simple deal to the finance minister of Switzerland, where so many of Greece’s tax cheats kept their untaxed money.18 In a rare example of the raw power of the European Union being used as a force for good, Switzerland had recently been forced to disclose all banking information pertaining to EU citizens by 2017. Naturally, the Swiss feared that large EU-domiciled depositors who did not want their bank balances to be reported to their country’s tax authorities might shift their money before the revelation deadline to some other jurisdiction, such as the Cayman Islands, Singapore or Panama. My proposals were thus very much in the Swiss finance minister’s interests: a 15 per cent tax rate was a relatively small price to pay for legalizing a stash and allowing it to remain in safe, conveniently located Switzerland. I would pass a law through Greece’s parliament that would allow for the taxation of money in Swiss bank accounts at this exceptionally low rate, and in return the Swiss finance minister would require all his country’s banks to send their Greek customers a friendly letter informing them that, unless they produced the electronic receipt and immunity certificate provided by my ministry’s web page, their bank account would be closed within weeks. To my great surprise and delight, my Swiss counterpart agreed to the proposal.19

Page 36-38: Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. … Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case. … In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow as thyself’ (Leviticus, 19:18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid., 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in Chapter 5, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid., 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. … It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. … If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism.

The malleability of truth was another disorienting thing that had crept into his world. There were hours of video and thousands of pages of documents demonstrating Barnett’s history of opposing U.S. operations in the Middle East. But it didn’t matter. All she had to do was get on TV and deny it. For her supporters, history would be erased.

But doesn’t fairness also mean not showing favoritism to one group over another? [fave quote from page 128]

Each new garden is like an unread book, its pages brimming with possibility.

It is not God’s decision if we go to hell. He gave that choice to us (Deut. 30:19). People choose to push God away and deny that Jesus is the only Way to eternal life. The Bible tells us how to stay out of hell (John 3:36; 14:6; Acts 4:12). We are also warned where we will go if we reject Jesus as our Lord and Savior and do not repent of our sins (Luke 13:3; Acts 17:30; Rev. 21:8). That is why Jesus said in Matthew 12:37, “For by thy words thou shalt be justified, and by thy words thou shalt be condemned” (KJV). If you have said you don’t believe the Bible, your own words will condemn you. Don’t forget too that the God whom people accuse of being unloving is the same One who suffered a horrific death on the cross to keep us out of hell! All of us who are above the age of accountability are on the road to hell automatically. John 3:17–18 states that we are condemned already. This is because we are all born in sin (Ps. 51:1–5; 143:2; Rom. 3:10–12, 20, 23; 5:12). This is the reason Jesus came—to get us off that road we are on (John 12:47; Matt. 7:13–14; John 6:40). Perry Stone says in Secrets From Beyond the Grave, on page 183, “All men are born under a death penalty, and if a person does not remove this sin penalty passed on through Adam, that person is separated from God.”5 The choice is ours.

The problem is, love and happiness are not concordant. One can exist without the other. (page 18)

Chapter 18: The Power of Negative Thinking (pages 254-255) Developing the courage to think negatively allows us to look at ourselves as we really are. There is a remarkable consistency in people's coping styles across the many diseases we have considered: the repression of anger, the denial of vulnerability, the "compensatory hyperindependence." No one chooses these traits deliberately or develops them consciously. Negative thinking helps us understand just what the conditions were in our lives and how these traits were shaped by our perceptions of our environment. Emotionally draining family relationships have been identified as risk factors in virtually every category of major illness, from degenerative neurological conditions to cancer and autoimmune disease. The purpose is not to blame parents or previous generations or spouses but to enable us to discard beliefs that have proved dangerous to our health. "The power of negative thinking" requires the removal of rose-coloured glasses. Not blame of others but owning responsibility for one's responsibility is the key.

Chapter 18: The Power of Negative Thinking (page 254) Somehow people are trained—some more than others— into unknowingly taking care of other people's emotional needs and minimizing their own. They hide their pain and sadness, even from themselves.

A chronic disturbance in which at least twelve of the following are present: 1. A sense of underachievement, of not meeting one’s goals (regardless of how much one has actually accomplished). 2. Difficulty getting organized. 3. Chronic procrastination or trouble getting started. 4. Many projects going simultaneously; trouble with follow-through. 5. A tendency to say what comes to mind without necessarily considering the timing or appropriateness of the remark. 6. A frequent search for high stimulation. 7. An intolerance of boredom. 8. Easy distractibility, trouble focusing attention, tendency to tune out or drift away in the middle of a page or a conversation, often coupled with an ability to hyperfocus at times. 9. Often creative, intuitive, highly intelligent. 10. Trouble in going through established channels, following “proper” procedure. 11. Impatient; low tolerance of frustration. 12. Impulsive, either verbally or in action, as in impulsive spending of money, changing plans, enacting new schemes or career plans, and the like; hot-tempered. 13. A tendency to worry needlessly, endlessly; a tendency to scan the horizon looking for something to worry about, alternating with inattention to or disregard for actual dangers. 14. A sense of insecurity. 15. Mood swings, mood lability, especially when disengaged from a person or a project. 16. Physical or cognitive restlessness. 17. A tendency toward addictive behavior. 18. Chronic problems with self-esteem. 19. Inaccurate self-observation. 20. Family history of ADD or manic-depressive illness or depression or substance abuse or other disorders of impulse control or mood. B. Childhood history of ADD. (It may not have been formally diagnosed, but in reviewing the history, one sees that the signs and symptoms were there.) C. Situation not explained by other medical or psychiatric condition.

ADD may be present. Since everybody will answer “yes” to some number of questions, and since we have not established norms for this questionnaire, it should only be used as an informal gauge. 1. Are you left-handed or ambidextrous? 2. Do you have a family history of drug or alcohol abuse, depression, or manic-depressive illness? 3. Are you moody? 4. Were you considered an underachiever in school? Now? 5. Do you have trouble getting started on things? 6. Do you drum your fingers a lot, tap your feet, fidget, or pace? 7. When you read, do you find that you often have to reread a paragraph or an entire page because you are daydreaming? 8. Do you tune out or space out a lot? 9. Do you have a hard time relaxing? 10. Are you excessively impatient? 11. Do you find that you undertake many projects simultaneously so that your life often resembles a juggler who’s got six more balls in the air than he can handle? 12. Are you impulsive? 13. Are you easily distracted? 14. Even if you are easily distracted, do you find that there are times when your power of concentration is laser-beam intense? 15. Do you procrastinate chronically? 16. Do you often get excited by projects and then not follow through? 17. More than most people, do you feel that it is hard for you to make yourself understood? 18. Is your memory so porous that if you go from one room to the next to get something, by the time you get to the next room you’ve sometimes forgotten what you were looking for? 19. Do you smoke cigarettes? 20. Do you drink too much? 21. If you have ever tried cocaine, did you find that it helped you focus and calmed you down, rather than making you high? 22. Do you change the radio station in your car frequently? 23. Do you wear out your TV remote-control switch by changing stations frequently? 24. Do you feel driven, as if an engine inside you won’t slow down? 25. As a kid, were you called words like, “a daydreamer,” “lazy,” “a spaceshot,” “impulsive,” “disruptive,” “lazy,” or just plain “bad”?

Much like Elijah (1 Kgs 19:3-18), Jonah sank into a selfish state of mind. Here again the message of the Book of Jonah is seen to be abidingly relevant. Countless numbers of modern-day believers miss much of the joy of being involved in God's wonderful work because of self-centeredness.

On 18 May 2006, the Justice Mukherjee Commission of Inquiry report was placed before Parliament with a single-page Memorandum of Action Taken Report signed by Home Minister Shivraj Patil. Even a school report card would have been far more detailed.

MIRACULOUS!” . . . “Revolutionary!” . . . “Greatest ever!” We are inundated by a flood of extravagant claims as we channel surf the television or flip magazine pages. The messages leap out at us. The products assure that they are new, improved, fantastic, and capable of changing our lives. For only a few dollars, we can have “cleaner clothes,” “whiter teeth,” “glamorous hair,” and “tastier food.” Automobiles, perfume, diet drinks, and mouthwash are guaranteed to bring happiness, friends, and the good life. And just before an election, no one can match the politicians’ promises. But talk is cheap, and too often we soon realize that the boasts were hollow, quite far from the truth. “Jesus is the answer!” . . . “Believe in God!” . . . “Follow me to church!” Christians also make great claims but are often guilty of belying them with their actions. Professing to trust God and to be his people, they cling tightly to the world and its values. Possessing all the right answers, they contradict the gospel with their lives. With energetic style and crisp, well-chosen words, James confronts this conflict head-on. It is not enough to talk the Christian faith, he says; we must live it. “What good is it, my brothers and sisters, if someone claims to have faith but has no deeds? Can such faith save them?” (2:14). The proof of the reality of our faith is a changed life. Genuine faith will inevitably produce good deeds. This is the central theme of James’ letter, around which he supplies practical advice on living the Christian life. James begins his letter by outlining some general characteristics of the Christian life (1:1–27). Next, he exhorts Christians to act justly in society (2:1–13). He follows this practical advice with a theological discourse on the relationship between faith and action (2:14–26). Then James shows the importance of controlling one’s speech (3:1–12). In 3:13–18, James distinguishes two kinds of wisdom—earthly and heavenly. Then he encourages his readers to turn from evil desires and obey God (4:1–12). James reproves those who trust in their own plans and possessions (4:13—5:6). Finally, he exhorts his readers to be patient with each other (5:7–11), to be straightforward in their promises (5:12), to pray for each other (5:13–18), and to help each other remain faithful to God (5:19, 20). This letter could be considered a how-to book on Christian living. Confrontation, challenges, and a call to commitment await you in its pages. Read James and become a doer of the Word (1:22–25).

For another thing, people's notions of the really big scriptural Subject can be quite beside the point. Suppose, by way of illustration, they were to decide that the Bible is a book about God. Harmless enough, you think? Look at how many difficulties even so apparently correct a statement can give them - and how many otherwise open scriptural doors it forces them to close. Such a position can easily lead them to expect that on every page they will find the subject of God addressed - or if it is not, that they will find there some other subject that is at least worthy of him (as they understand worthiness, of course). But that is a tricky proposition. In the Gospel of John, we read, "No man has seen God at any time; the only begotten Son [many texts read God], who is in the bosom of the Father, he has said the last word about him" (1:18). Only Jesus, apparently, is the full revelation of what God is and does; any notions we come up with are always partial, frequently misleading, and sometimes completely off the mark.

Someday Tatiana must tell Alexander how glad she is that her sister Dasha did not die without once feeling what it was like to love. Alexander. Here he is, before he was Tatiana’s, at the age of twenty, getting his medal of valor for bringing back Yuri Stepanov during the 1940 Winter War. Alexander is in his dress Soviet uniform, snug against his body, his stance at-ease and his hand up to his temple in teasing salute. There is a gleaming smile on his face, his eyes are carefree, his whole man-self full of breathtaking, aching youth. And yet, the war was on, and his men had already died and frozen and starved... and his mother and father were gone... and he was far away from home, and getting farther and farther, and every day was his last—one way or another, every day was his last. And yet, he smiles, he shines, he is happy. Anthony is gone so long that his daughters say something must have happened to him. But then he appears. Like his father, he has learned well the poker face and outwardly remains imperturbable. Just as a man should be, thinks Tatiana. A man doesn’t get to be on the President’s National Security Council without steeling himself to some of life’s little adversities. A man doesn’t go through what Anthony went through without steeling himself to some of life’s little adversities. In this hand Anthony carries two faded photographs, flattened by the pages of the book, grayed by the passing years. The kitchen falls quiet, even Rachel and Rebecca are breathless in anticipation. “Let’s see...” they murmur, gingerly picking up the fragile, sepia pictures with their long fingers. Tatiana is far away from them. “Do you want to see them with us, Grammy? Grandpa?” “We know them well,” Tatiana says, her voice catching on something. “You kids go ahead.” The grandchildren, the daughter, the son, the guests circle their heads, gaping. “Washington, look! Just look at them! What did we tell you?” Shura and Tania, 23 and 18, just married. In full bloom, on the steps of the church near Lazarevo, he in his Red Army dress uniform, she in her white dress with red roses, roses that are black in the monochrome photo. She is standing next to him, holding his arm. He is looking into the camera, a wide grin on his face. She is gazing up at him, her small body pressed into him, her light hair at her shoulders, her arms bare, her mouth slightly parted. “Grammy!” Rebecca exclaims. “I’m positively blushing. Look at the way you’re coming the spoon on Grandpa!” She turns to Alexander from the island. “Grandpa, did you catch the way she is looking at you?” “Once or twice,” replies Alexander. The other colorless photo. Tania and Shura, 18 and 23. He lifts her in the air, his arms wrapped around her body, her arms wrapped around his neck, their fresh faces tilted, their enraptured lips in a breathless open kiss. Her feet are off the ground. “Wow, Grammy,” murmurs Rebecca. “Wow, Grandpa.” Tatiana is busily wiping the granite island. “You want to know what my Washington said about you two?” Rebecca says, not looking away from the photograph. “He called you an adjacent Fibonacci pair!” She giggles. “Isn’t that sexy?” Tatiana shakes her head, despite herself glancing at Washington with reluctant affection. “Just what we need, another math expert. I don’t know what you all think math will give you.” And Janie comes over to her father who is sitting at the kitchen table, holding her baby son, bends over Alexander, leans over him, kisses him, her arm around him, and murmurs into his ear, “Daddy, I’ve figured out what I’m going to call my baby. It’s so simple.” “Fibonacci?” She laughs. “Why, Shannon, of course. Shannon.” The

SOFT-SCRAMBLED EGGS WITH ASPARAGUS Hands-on: 15 min. Total: 15 min. For perfect soft-scrambled eggs, cook slowly and stir often to form creamy curds (see page 176). Use the thinnest asparagus you can fnd so it will become crisp-tender with gentle heat. 18 large eggs, lightly beaten 1 ⁄ 3 cup whole milk 1 teaspoon salt 1 teaspoon freshly ground black pepper 3 tablespoons olive oil, divided 1 cup fnely chopped small asparagus 1 ⁄ 4 cup chopped fresh fat-leaf parsley 1. Combine frst 4 ingredients in a medium bowl, stirring with a whisk. 2. Heat a large nonstick skillet over medium heat. Add 2 tablespoons oil to pan; swirl to coat. Add eggs and asparagus to pan. Reduce heat to medium-low. Cook 8 minutes or until eggs are soft and begin to set, stirring frequently. Stir in parsley; drizzle with remaining 1 tablespoon oil. SErVES 12 (serving size: 1 ⁄ 3 cup) CalOriES 146; FaT 10.9g (sat 3g, mono 5.5g, poly 1.8g); prOTEiN 10g; CarB 2g FiBEr 0g; CHOl 280mg; irON 2mg; SODiUM 304mg; CalC 55mg

Great Babylon” (16:19): though Babylon is not mentioned in Scripture between Genesis 11:9 (Babel is the Hebrew name for Bab-ili, which we render Babylon) and the days of Hezekiah, it had its own position in Hebrew thought. Though it had little political importance between its capture by the Kassites in 1530 BC and its being made the capital of a Chaldean empire in 626 BC, it was the virtually undisputed commercial and religious capital of the Fertile Crescent. So it is the personification, so to speak, for the Bible, of humanity organized for financial profit, and of manmade religion in all its attractive sophistry. These are the two aspects which are dealt with in chapters 17 (religion) and 18 (commerce). If we compare Nahum and Habakkuk, we shall learn something of the different impression created by the pride and cruelty of Assyria and the corruption of human nature which the prophet saw in Babylon.

A minute after I post it, a woman e-mails, “I know you.” “Doubtful.” “No, really,” she says. “Happy to chat, but trust me no one knows me.” “Photo for photo,” she says. “Okay,” I say, and it feels like a game of cards—Go Fish. I search George’s computer and find a photo of him on vacation, fishing pole in hand. I upload it. She sends a photo of her shaved crotch. “I don’t think we’re on the same page,” I type back. “George,” she writes, terrifying me. “?,” I type. “I used to work for you. I heard about the accident.” “I don’t follow,” I type, full well knowing exactly what she’s talking about. “I’m Daddy’s little girl. We pretend Mommy’s gone out. You ask to check my homework. I bring it to your office 18th Floor 30 Rockefeller Plaza. I do whatever you tell me to—I never disobey Daddy. You ask me to suck your cock, tell me it tastes like cookie dough. You’re right. And then I bend over your desk, my breasts sweeping pens off your blotter while you have me from behind. The office door is open, you like the possibility that someone might walk in.” “Tell me more,” I type.

Class and family in America Minding the nurture gap Social mobility depends on what happens in the first years of life Mar 21st 2015 | From the print edition Our Kids: The American Dream in Crisis. By Robert Putnam. Simon & Schuster; 386 pages; $28 and £18.99.

Even the Jehovah’s Witnesses acknowledge that the name Jehovah falls short. Their book, "Let Your Name Be Sanctified" freely admits on pages 16 and 18 that Yahweh is the superior translation of the Tetragrammaton.

People assume when you're swimming in a river you are supposed to know which way you are going, and I guess some of the time that is true, but there are certain currents that are very strong, and it's when we are in those currents we need somebody to come along, pull us out, and guide us in a safer direction. (page 18)

Your Highlight on page 69 | location 1044-1046 | Added on Friday, 6 June 2014 10:01:18 All of a sudden, it’s obvious why you need a permission asset. If your company doesn’t have one yet, you can start today, for free, by using Outlook on your PC. Give people an email address to write to. Write back. You’re on your way. ==========

But Linnaeus took one bold step which changed humankind’s view of our place in nature for ever. He was the first person to include ‘man’ (as they referred to humankind in those days) in a system of biological classification. Just how man fitted in to the biological scheme of things took him some time to decide, and the whole idea of classifying man in the same way as the animals was, of course, controversial in the eighteenth century. ========== Science: a History (John Gribbin) - Your Highlight on page 236 | location 3612-3618 | Added on Thursday, 5 June 2014 18:13:24 He also agonized about whether there ought to be a separate genus for Homo at all. In the foreword to his Fauna Svecica, published in 1746, he said ‘the fact is that as a natural historian I have yet to find any characteristics which enable man to be distinguished on scientific principles from an ape’, and in response to criticism of this position he wrote to a colleague, Johann Gmelin, in 1747: I ask you and the whole world for a generic differentia between man and ape which conforms to the principles of natural history. I certainly know of none… If I were to call man ape or vice versa, I should bring down all the theologians on my head. But perhaps I should still do it according to the rules of science.1

surprise, and one of the reasons we are so often confused about advantages and disadvantages is that we forget when we are operating in a U-shaped world. ========== David and Goliath: Underdogs, Misfits, and the Art of Battling Giants (Gladwell, Malcolm) - Your Bookmark on page 56 | Location 560 | Added on Tuesday, February 18, 2014 10:29:07 PM ========== David and Goliath: Underdogs, Misfits, and the Art of Battling Giants (Gladwell, Malcolm) - Your Highlight on page 59 | Location 590-591 | Added on Wednesday,

novels [4]. It follows that authentic text—text written for native speakers—is inappropriate for unassisted ER by all but the most advanced learners. For this reason, many educators advocate the use of learner literature, that is, stories written specifically for L2 learners, or adapted from authentic text [5]. For learners of English, there are over 40 graded reader series, consisting of over 1650 books with a variety of difficulty levels and genres [6].However, the time and expense in producing graded readers results in high purchase costs and limited availability in languages other than English and common L2‘s like Spanish and French. At a cost of £2.50 for a short English reader in 2001 [7] purchasing several thousand readers to cater for a school wide ER program requires a significant monetary investment. More affordable options are required, especially for schools in developing nations. Day and Bamford [8] recommend several alternatives when learner literature is not available. These include children's and young adult books, stories written by learners, newspapers, magazines and comic books. Some educators advocate the use of authentic texts in preference to simplified texts. Berardo [9] claims that the language in learner literature is ―artificial and unvaried‖, ―unlike anything that the learner will encounter in the real world‖ and often ―do not reflect how the language is really used‖. Berardo does concede that simplified texts are ―useful for preparing learners for reading 'real' texts. ‖ 2. ASSISTED READING Due to the large proportion of unknown vocabulary, beginner and intermediate learners require assistance when using authentic text for ER. Two popular forms of assistance are dictionaries and glossing. There are pros and cons of each approach. 1 A group of words that share the same root word, e.g. , run, ran, runner, runs, running. Permission to make digital or hard copies of all or part of this work for personal or classroom use is granted without fee provided that copies are not made or distributed for profit or commercial advantage and that copies bear this notice and the full citation on the first page. To copy otherwise, or republish, to post on servers or to redistribute to lists, requires prior specific permission and/or a fee.NZCSRSC’11, April 18-21, 2011, Palmerston North, New Zealand

corrected in text: Page 18:  undertand replaced with understand

At the same time, the Establishment and their media allies were in full cry. Lord McGregor, the Chairman of the Press Complaints Commission, issued a statement condemning the hysteria that the book immediately generated as ‘An odious exhibition of journalists dabbling their fingers in the stuff of other people’s souls.’ In fact, this criticism was never made of the book itself; indeed, Lord McGregor has since told me that the issue was the ‘most difficult’ of his tenure. The Archbishop of Canterbury worried publicly about the effects of the publicity on Princes William and Harry; Lord St John of Fewsley condemned the book’s publication, while a pot-pourri of MPs were keen to see me locked away in the Tower; it was, too, a torrid time for Diana’s supporters. As loyalists rallied to the flag, ignoring the message while deriding the messenger, the public gradually began to accept the book’s veracity through statements by Diana’s friends, further confirmed when she visited her old friend Carolyn Bartholomew, who had spoken about the Princess’s bulimia. Unfortunately, that casual call upon an old and trusted friend had bitter consequences for Diana. Senior courtiers, including the Queen’s private secretary, Sir Robert Fellowes, pointed accusing fingers at Diana when they saw the front-page coverage of the visit. Aggrieved and hurt, the Princess flew by helicopter to Merseyside for a visit to a hospice, her first official engagement since Diana, Her True Story hit the headlines. It proved to be an emotional meeting between Diana and her public for, touched by the show of affection from waiting wellwishers, she burst into tears, overcome by the distressing echoes of her morning meeting with Palace officials, and by the underlying strain of the decision she and Prince Charles had taken. As she later told a friend: ‘An old lady in the crowd stroked my face and that triggered something inside me. I simply couldn’t stop myself crying.’ The public tears did not surprise her close friends, who knew only too well the private anguish of her lonely position, the strain she had borne for 18 months. As one remarked: ‘She is a brilliant actress who has disguised her private sorrow.

Colors, written on December 18, 1939, at age fifteen. The blue hovers over the snow-white snow and so black are the green fir trees that the quietly fleeting-by doe is as gray as the endless sorrow, which I so gladly would ban. Steps crackle in the snow's music and winds dust all the flakes back over the white veiled trees; and benches stand like dreams. Lights fall and play with the shadows like unending ring-a-rosies. The far-away lanterns twinkle a faint glimmer a light lent from the snow's shimmer. (page 4)

Power of Prayer     “The LORD has heard my cry for mercy; the LORD accepts my prayer” (Psalm 6:9).     I realize the power of prayer and the importance of praying for others. Yet sometimes I have these pesky doubts sprouting up in the garden of my mind, like weeds. Unless I pull out the root of the problem, they will continue to grow and return.   Recently, I prayed for my daughter’s healing. I also used common sense, having her sleep and take it easy all day. But then this morning her cough continued. It got progressively worse on our walk to the bus stop. Later in the day, she even had to break from an aggressive game of hide-n-seek to give her lungs a rest.   I found myself wondering; I know God is a miracle-working God, so why is she not healed? I know that God heals the sick, so why is she still coughing? I know that God says, ask and you shall receive (Luke 11) so why has my prayer not been heard? I want a miracle now. I know it’s within God’s power. Her lungs could become instantly made perfect in a simple command.   So knowing He can do this, why doesn’t He?   I reason that either: a) God didn’t hear my prayer, b) He heard my prayer and ignored it, c) He heard my prayer and answered, Yes later, or d) He heard my prayer and answered, No.   a)   He didn’t hear my prayer   I know God hears my prayers, based on scripture and my own experiences. There are lots of passages in the Bible to back up the fact that God does hear us. “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us” (1 John 5:14).   My own experiences even include God hearing my inner, unspoken prayers. I have prayed for safety, while driving in dangerous storms, and He answered my prayer. I have prayed for help and He answered immediately. Actually, I could fill this page and the next with prayers answered, both verbally expressed and those silently directed to God, as proof that He does hear my prayers.   b)   He heard my prayer and ignored it   Given that God hears my prayer, He can either respond, Yes or No. Considering that nothing is impossible for God (Luke 18 ) and He is a just and loving God, there is no reason for Him to ignore me. He calls to me everyday. Since He wants to communicate with me, it would be against His very nature to ignore me. He is

Power of Prayer     “The LORD has heard my cry for mercy; the LORD accepts my prayer” (Psalm 6:9).     I realize the power of prayer and the importance of praying for others. Yet sometimes I have these pesky doubts sprouting up in the garden of my mind, like weeds. Unless I pull out the root of the problem, they will continue to grow and return.   Recently, I prayed for my daughter’s healing. I also used common sense, having her sleep and take it easy all day. But then this morning her cough continued. It got progressively worse on our walk to the bus stop. Later in the day, she even had to break from an aggressive game of hide-n-seek to give her lungs a rest.   I found myself wondering; I know God is a miracle-working God, so why is she not healed? I know that God heals the sick, so why is she still coughing? I know that God says, ask and you shall receive (Luke 11) so why has my prayer not been heard? I want a miracle now. I know it’s within God’s power. Her lungs could become instantly made perfect in a simple command.   So knowing He can do this, why doesn’t He?   I reason that either: a) God didn’t hear my prayer, b) He heard my prayer and ignored it, c) He heard my prayer and answered, Yes later, or d) He heard my prayer and answered, No.   a)   He didn’t hear my prayer   I know God hears my prayers, based on scripture and my own experiences. There are lots of passages in the Bible to back up the fact that God does hear us. “This is the confidence we have in approaching God: that if we ask anything according to his will, he hears us” (1 John 5:14).   My own experiences even include God hearing my inner, unspoken prayers. I have prayed for safety, while driving in dangerous storms, and He answered my prayer. I have prayed for help and He answered immediately. Actually, I could fill this page and the next with prayers answered, both verbally expressed and those silently directed to God, as proof that He does hear my prayers.   b)   He heard my prayer and ignored it   Given that God hears my prayer, He can either respond, Yes or No. Considering that nothing is impossible for God (Luke 18 ) and He is a just and loving God, there is no reason for Him to ignore me. He calls to me everyday. Since He wants to communicate with me, it would be against His very nature to ignore me. He is merciful and kind, forgiving and gentle. If anything, He wants a relationship with me and so He would not ignore me. “For the eyes of the Lord are on the righteous and his ears are attentive to their prayer” (1 Peter 3:12).   c) He heard my prayer and answered, Yes later   I know that God hears my prayers. I know by His very nature He would not ignore my prayers. (2 Chronicles 7 NIV) So He may be saying, Yes later. God knows the past, the present and the future. He lives in eternity. He knows what is best for me and when. His timing is perfect and I must learn to accept this. I must lift my prayer to Him and then settle back knowing that He is in full control.   It’s just a matter of patience. “We do not want you to become lazy, but to imitate those who through faith and patience inherit what has been promised” (Hebrews 6:12). Like the time I had to wait for my house to sell. I

Archiwum burzowego światła #01 - Droga Królów (Brandon Sanderson) - Your Highlight on page 664 | location 9061-9064 | Added on Monday, 29 December 2014 18:28:10 „Te płomienie świec są jak ludzkie życie. Tak kruche. I tak zabójcze. Pozostawione w spokoju, oświetlają i ogrzewają. Wypuszczone na swobodę, zniszczyłyby wszystko, co miały oświetlać. Zarodki pożarów, a każdy niosący w sobie nasienie zniszczenia tak potężne, że mogłoby zrównać z ziemią miasta i powalić królów na kolana

Archiwum burzowego światła #01 - Droga Królów (Brandon Sanderson) - Your Highlight on page 1795 | location 24379-24382 | Added on Sunday, 18 January 2015 22:25:50 Uderzyło mnie, że religia w swoim sednie stara się wziąć naturalne zjawiska i przypisać im nadnaturalne przyczyny. Ja jednak próbuję wziąć nadnaturalne zjawiska i znaleźć kryjące się za nimi naturalne sensy. Być może to właśnie jest ostateczną granicą między nauką a religią. Jak dwie strony karty.

Archiwum burzowego światła #01 - Droga Krolow (Sanderson Brandon) - Your Highlight on page 264 | location 3649-3652 | Added on Friday, 30 January 2015 18:45:04 Na tym świecie są dwa rodzaje ludzi, synu – powiedział surowo jego ojciec. – Ci, którzy ratują życie. I ci, którzy odbierają życie. – A co z tymi, którzy chronią i bronią? Tymi, którzy ratują życie poprzez odbieranie życia?

Fake seafood is not a Florida problem or a Massachusetts problem or a New York City problem - it is an everywhere problem. Oceana took its study national in 2013 and found that mislabeling in violation of FDA regulations was often much worse in the biggest cities. A summary released with the report noted that "Oceana found seafood fraud everywhere it tested, including mislabeling rates of 52 percent in Southern California, 49 percent in Austin and Houston, 48 percent in Boston, 39 percent in New York City, 38 percent in Northern California and South Florida, 32 percent in Chicago, 26 percent in Washington, DC, and 18 percent in Seattle."... Dr. Warner's most recent project for Oceana was a global "study of studies," in which she and her colleagues did a comprehensive analysis of fake fish studies conducted by many different entities in different countries, including sixty-seven peer-reviewed studies, seven government reports, and twenty-three news articles. The results are pages and pages of more disturbing fraud information, but she was able to sum up the results for me in two sentences: "All studies that have investigated seafood fraud have found it. The take-home message is that anytime someone looks for mislabeling and species substitution in the marketplace, anywhere, they find it.

THE RIVER was empty, the sky was clear. Both were mirrored in his anxious, waiting eyes.

A part of the answer to these questions is that Christians have no more moral duty to read and study Greek and Roman literature than ancient Israelites had a duty to study the myths of Baal and Asteroth. Nor should Christian homeschoolers think that they can have a good Christian education only if the "classics" are prominent in the curriculum. The goal of Christian education is to train a child to be faithful in serving God and His kingdom in a calling, and certainly this goal can be achieved by a student who never cracks the cover of a Homeric epic. page 18

A book written by PLA Chinese military scientists and senior Chinese public health officials in 2015, titled The Unnatural Origin of SARS and New Species of Man-Made Viruses as Genetic Bioweapons, was obtained by the US State Department as it conducted an investigation into the origins of Covid-19. The 263-page volume was published in 2015 by the Chinese Military Medical Science Press, a government-owned publishing house managed by the General Logistics Department of the PLA. It describes SARS coronaviruses as heralding a “new era of genetic weapons” and says they can be “artificially manipulated into an emerging human disease virus, then weaponised and unleashed in a way never seen before”. Some of China’s senior public health and military figures are listed among the 18 authors of the document, including the former Deputy Director of China’s Bureau of Epidemic Prevention, Li Feng. Ten of the authors are scientists and weapons experts affiliated with the Air Force Medical University in Xi’an, which the Australian Strategic Policy Institute’s Defence Universities Tracker ranks as “very high-risk” for its level of defence research, including its work on medical and psychological sciences.

Page 18 Indeed, all the main writers on this topic – Marx, Engels, Bebel, Lenin, Trotsky, Zetkin and Kollontai – more or less imply that when women are engaged in wage labor on equal terms with men, and when housework has been socialized, we shall have arrived at the nirvana of proletarian heterosexual serial monogamy. Page 47 We have chosen to start at a very general structural level by showing how the family serves to pass on privilege and disadvantage from one generation to the next. We have done this partly because it highlights very clearly how the family embodies the principle of selfishness, exclusion and pursuit of private interest and contravenes those of altruism, community and pursuit of the public good. Society is divided into families and the divisions are deep, not merely ones of slight antipathy and mild distrust.

Situations involving trust are characterized by risk. (page 18)

Gell-Mann Amnesia” effect: You open the newspaper to an article on some subject you know well. In Murray’s case, physics. In mine, show business . . . In any case, you read with exasperation or amusement the multiple errors in a story, and then turn the page to national or international affairs, and read as if the rest of the newspaper was somehow more accurate about Palestine than the baloney you just read. You turn the page, and forget what you know.18

Gytha,” she said, “this is me askin’ you this. Is there any page in this book, is there any single recipe, which does not in some way relate to . . . goings-on?” Nanny Ogg, her face red as her apples, seemed to give this some lengthy consideration. “Porridge,” she said, eventually. “Really?” “Yes. Er. No, I tell a lie, it’s got my special honey mixture in it.” Granny turned a page. “What about this one? Maids of Honor?” “Weeelll, they starts out as Maids of Honor,” said Nanny, fidgeting with her feet, “but they ends up Tarts.

أليست الحكمة ثمرةً عسيرة؟- كلا، هي هبةٌ من الله سبحانه-

Herman Bavinck, Reformed Dogmatics Volume 3. Pg 215-216 "...the Old Testament is also to be viewed as one in essence and substance wth the New Testament. For though God communicates his revelation successively and historically and makes it progressively richer and fuller, and humankind therefore advances in the knowledge, possession, and enjoyment of revelation, God is and remains the same. The sun only gradually illumines the earth, but itself remains the same, morning and evening, during the day and at night. Although Christ completed his work on earth only in the midst of history and although the Holy Spirit was not poured out till the day of Pentecost, God nevertheless was able, already in the days of the Old Testament, to full distribute the benefits to be acquired and applied by the Son and the Spirit. Old Testament believers were saved in no other way than we. There is one faith, one Mediator, one way of salvation, and one covenant of grace." Page 221-222 "The benefits granted to Israel by God in this covenant (Sinai) are the same as those granted to Abraham, but more detailed and specialized. Genesis 3:15 already contains the entire covenant in a nutshell and all the benefits of grace. God breaks the covenant made by the first humans with Satan, puts enmity between them, brings the first humans over to his side, and promises them victory over the power of the enemy. The one great promise to Abraham is "I will be your God, and you and your descendants will be my people" *Gen 17:8 paraphrase). And this is the principle content of God's covenant with Israel as well. God is Israel's God, and Israel is his people (Exod 19:6; 29:46; etc.). Israel, accordingly, receives a wide assortment of blessings, not only temporal blessings, such as the land of Canaan, fruitfulness in marriage, a long life, prosperity, plus victory over its enemies, but also spiritual and eternal blessings, such as God's dwelling among them (Exod. 29:45; Lev. 26:12), the forgiveness of sins (Exod. 20:6, 34:7; Num. 14:18; Deut. 4:31; Pss. 32; 103; etc.), sonship (Exod. 4:22; 19:5-6, 20:2; Deut. 14:1; Isa 63:16; Amos 3:1-2; etc.), sanctification (Exod. 19:6, Lev. 11:44, 19:2), and so on. All these blessings, however, are not as plainly and clearly pictured in the Old Testament as in the New Testament. At that time they would not have been grasped and understood in their spiritual import. The natural is first, then the spiritual. All spiritual and eternal benefits are therefore clothed, in Israel, in sensory forms. The forgiveness of sins is bound to animal sacrifices. God's dwelling in Israel is symbolized in the temple built on Zion. Israel's sonship is primarily a theocratic one, and the expression "people of God" has not only a religious but also a national meaning. Sanctification in an ethical sense is symbolized in Levitical ceremonial purity. Eternal life, to the Israelite consciousness, is concealed in the form of a long life on earth. It would be foolish to think that the benefits of forgiveness and sanctification, of regeneration and eternal life, were therefore objectively nonexistent in the days of the Old Testament. They were definitely granted then as well by Christ, who is eternally the same....The spiritual an eternal clothed itself in the form of the natural and temporal. God himself, Elohim, Creator of heaven and earth, as Yahweh, the God of the covenant, came down to the level of the creature, entered into history, assumed human language, emotions, and forms, in order to communicate himself with all his spiritual blessings to humans and so to prepare for his incarnation, his permanent and eternal indwelling in humanity. We would not even have at our disposal words with which to name the spiritual had not the spiritual first revealed itself in the form of the natural.

Books are amazing,” Suzy said. “Words on a page that transport us. We can switch off from everything, never notice the time passing, and experience smells, sounds, sights, and emotions from all over time and place. It’s like chewing gum for the eyes.

o write a story you need five or six days, during which time you must be thinking about it every moment, otherwise you will never be able to frame good sentences. Before it reaches the page, every sentence must spend two days in the brain, lying perfectly still and putting on weight. 18. How to Write Like Chekhov

To write a story you need five or six days, during which time you must be thinking about it every moment, otherwise you will never be able to frame good sentences. Before it reaches the page, every sentence must spend two days in the brain, lying perfectly still and putting on weight. 18. How to Write Like Chekhov

Getting started is easy, as I’ve said. I will go over each of the eight simple steps in detail later on, but I will list them for now: 1. Choose your “Most Pressing Issue” (MPI) and devise a reminder phrase (see pages 16 and 20). 2. Rate the intensity of your MPI on the 0-to-10 Subjective Units of Distress Scale (SUDS; see page 18). 3. Craft a setup statement (see page 18). 4. Tap on the karate chop point (see page 21) while repeating your setup statement three times. 5. Tap through the eight points in the EFT sequence (see page 21) while saying your reminder phrase out loud. Tap five to seven times at each point. 6. Once you have finished tapping the eight points in the sequence, take a deep breath. 7. Again rate the intensity of your issue using the 0-to-10 scale to check your progress. 8. Repeat as necessary to get the relief you desire.

A half hour passed with no sign of Hana. Marcena tried her cell phone, the school secretary paged her. I don’t know what made me go back to the auditorium, except some obscure thought she might have tripped on the backstage cables on her way to join us. Lights were kept on during the school day, but I still almost missed her: she was sprawled across a book cart that had been wheeled behind the school orchestra’s drum set. As nearly as I could tell, she’d been shot twice at close range. My first, illogical thought was that Marcena had shot her to protect her precious Edge competition. My next thought was that Hana Milcek looked young and innocent in death.

(1987) The Oprah Winfrey Show—On a September 18, 1987 program titled “The New Age Movement,” Winfrey praised New Age minister Eric Butterworth’s book Discover the Power Within You. This New Age book mentions the divinity of man over one hundred times in its pages. On this particular Oprah program about the New Age Movement, Winfrey used Butterworth to present her own New Age belief in the divinity of man. She stated: One of the most important books I think I’ve read in my life was a book by Eric Butterworth. … Discover the Power Within You. And what Eric Butterworth said in that book is that Jesus didn’t come to teach us how divine he was, but came to teach that there is divinity within us.18

Trick #1 for Farming Humans is the ability to invisibly commit crime. Chapter 1, Page 9, Ring of Gyges Trick #2 for Farming Humans is to allow professionals to create rigged systems or self serving social constructs. Chapter 4, page 28 (Lawyers who serve corporate interests are often incentivized to assist in harming the society to increase their own security. SEC, Bernie Madoff, Corporations as invisible friends, Money laundering assistance) Trick #3 in Farming Humans is making it legal for insider manipulation of public markets for private gain. (Boeing CEO) page 32 Trick #4 for Farming Humans is Justice prefers to look only down…rarely up towards power. Chapter 5, page 33. Trick #5 for Farming Humans is “let us create the nation’s money”. What could go wrong? Found in Chapter 7 on page 38. Trick # 6 in the game of Farming Humans, to create something which gives a few men an elevated status above the rest. Southern Pacific Railroad taxes, to Pacific Gas and Electric deadly California fires, to Boeing aircraft casualties. Paper “persons” cannot be arrested or jailed. Trick #7 for Farming Humans is a private game of money creation which secretly “borrowed” on the credit backing of the public. Chapter 9, page 51. Federal Reserve. Trick #8 for Farming Humans is seen in the removal of the gold backing of US dollars for global trading partners, a second default of the promises behind the dollar. (1971) Chapter 15, page 81 Trick #9 for Farming Humans is being able to sell out the public trust, over and over again. Supreme Court rules that money equals speech. Chapter 16, page 91. Trick #10 for Farming Humans is Clinton repeals Glass Steagall, letting banks gamble America into yet another financial collapse. Chapter 17, page 93. Trick #11 for Farming Humans is when money is allowed to buy politics. Citizens United, super PAC’s can spend unlimited money during campaigns. Chapter 18, page 97. Trick #12 for Farming Humans is the Derivative Revolution. Making it up with lawyers and papers in a continual game of “lets pretend”. Chapter 19, page 105. Trick #13 for Farming Humans is allowing dis-information to infect society. Chapter 20, page 109. Trick #14 for Farming Humans is substitution of an “advisor”, for what investors think is an “adviser”. Confused yet? The clever “vowel movement” adds billions in profits, while farming investors. Trick #15 for Farming Humans is when privately-hired rental-cops are allowed to lawfully regulate an industry, the public gets abused. Investments, SEC, FDA, FAA etc. Chapter 15, page 122 Trick #16 for Farming Humans is the layer of industry “self regulators”, your second army of people paid to “gaslight” the public into thinking they are protected.

army of people paid to “gaslight” the public into thinking they are protected. Chapter 23, page 132. Trick #17 for Farming Humans is using stock markets to launder taxpayer backed, Fed created money to those who control the Fed. Chapter 25, page 136. Trick #18 for Farming Humans is the use of fake information to ensure that society never knows what is true and what is false. Elections, wars, headlines etc. Chapter 26, page 141. Trick #19 for Farming Humans is stimulation and distraction. This emotional hacking of humans is Trick #19 for Farming Humans. See Social Engineering: The Art of Human Hacking Book by Christopher J. Hadnagy Trick #20 for Farming Humans is the elimination of the Fairness Doctrine and 83 media regulations, including requirement for “honest, equitable and balanced”. Chapter 28, page 153. Trick #21 for Farming Humans is governments as handmaidens to corporations, not people. Chapter 29, page 157. Trick #22 for Farming Humans is in the invisible connections between government, professionals and corporations. Chapter 31, page 162. Laws, lobby groups, lawyers. Trick #23 for Farming Humans is a militarized police used to serve and protect power instead of people. Chapter 32, page 170. World Trade Organization, Occupy Wall Street, Black Lives Matter, etc. Trick #24 for Farming Humans is virtually zero enforcement of crime above a certain level of money or power. Invisible friends and powerful people cannot be prosecuted. Chapter 33, page 175. Trick #25 for Farming Humans is cooking the financial books. Chapter 34, page 180. Valeant Pharmaceutical, IFRS vs GAP accounting standards, audit numbers rigged. Trick #26 for Farming Humans is printing infinite money to exchange for finite goods…”let me handle that for you.” Chapter 35, page 184. Trick #27 for Farming Humans is public servants spying on the public, and not on the public servants. Chapter 36, page 188.

Distance: 14.6 miles Elevation gain: Approx. 1,858 feet Elevation loss: Approx. 2,055 feet USFS map: Pike National Forest, pages 98–99 The Colorado Trail Databook 6: pages 18–19 The CT Map Book: pages 15–17 National Geographic Trails Illustrated map: No. 105 Jurisdiction: South Platte and South Park Ranger Districts, Pike National Forest Access from Denver end: Access from Durango end: Availability of water: Bicycling: See page 90–

58% of the US adult population never reads another book after high school. 42% of college students never read another book after college. 80% of US families did not buy or read a book last year. 70% of US adults have not been to a bookstore in the last five years. 57% of new books are not read to completion. Most readers do not get past page 18 in a book they have purchased.

Table of Contents Copyright and Disclaimer Title Page Book Description Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19

Jangan pikirkan lagi masa lalu! Berpalinglah pada masa yang akan datang! Apa yang telah terjadi, sudahlah. Kepahitan tidak akan mengubahnya.” - Hercule Poirot, Death on the Nile, page 93

It was as if a veil that had hung before her inner consciousness had been lifted, giving to her view a revelation of unsuspected feelings and realities. Perhaps, after all, romance did not come into one's life with pomp and blare, like a gay knight riding down; perhaps it crept to one's side like an old friend through quiet ways; perhaps it revealed itself in seeming prose, until some sudden shaft of illumination flung athwart its pages betrayed the rhythm and the music, perhaps … perhaps … love unfolded naturally out of a beautiful friendship, as a golden-hearted rose slipping from its green sheath.

And then, Joyce's experiments with language in Ulysses and Finnegans Wake. And Korzybski's Science and Sanity, which encouraged me in my Joycean tendency to suspect that language is full of traps and it's the job of the writer to find his way around the traps in language and not just fall into them. I think there are two types of writers--those who are aware of the traps in language and try to avoid them--not always successfully. We're not all geniuses, we make mistakes. And the second type is those who aren't aware of the traps and fall into them on one page after another. Tucker was aware of that too--the traps in language. So Nietzsche, Tucker, Joyce, and Korzybski have all influenced me to look at language in a peculiar way. I see language as a means of human liberation, potentially--and the main mechanism of human slavery most of the time. It depends on how you use language.

Otto captured this sacred sixth sense, at once subject and object, in a famous Latin sound bite: the sacred is the mysterium tremendum et fascinans, that is, the mystical (mysterium) as both fucking scary (tremendum) and utterly fascinating (fascinans).80 (page 9) With the sacred viewed within this gripping, emotionally charged sense, it is hardly surprising that these topics are too disturbing to be studied either by religious scholarship or by science. The presence of real siddhis, real psychic effects lurking in the dark boundaries between mind and matter, are so frightening and disorienting that defense mechanisms immediately snap into place to protect our psyches from these disturbing thoughts. We become blind to personal psychic episodes and to the supportive scientific evidence, we conveniently forget mind-shattering synchronicities, and if the intensity of the mysterium tremendum becomes too hot, we angrily deny any interest in the topic while backing away and vigorously making the sign of the cross. Within science this sort of behavior is understandable; science doesn’t like what it can’t explain because it makes scientists feel stupid. But the same resistance is also endemic in comparative religion scholarship, which is supposed to be the discipline that studies the sacred. As Kripal says, scholars of religion “simply ignore … or brush their data aside as ‘primitive,’ ‘mistaken,’ and so on. Now the dismissing word in vogue is ‘anecdotal’ ” (pp. 17–18).80 One reason for this odd state of affairs is that real psi and real siddhis powerfully refute Descartes’s dualism, the very idea that led to the split between science, which deals with matter, and the humanities, which deal with mind. This distinction has carved up the world so successfully that when phenomena appear that harshly illuminate the artificial nature of the split, the resulting glare, says Kripal, “can only violate and offend our present order of knowledge and possibility” (page 24).80 From this analysis, Kripal arrives at his central argument: Psychic phenomena may be thought of as symbols that indicate “the irruption [a bursting in] of meaning in the physical world via the radical collapse of the subject-object structure itself. They are not simply physical events. They are also meaning events” (page 25).80 In other words, where objective and subjective meet, the fabric of reality itself blurs. This is a place that is not quite physical, and not quite mental, but a limbo that somehow contains and creates both.

Page 29-30: "No, God is God, and He works however He wants. He works in each person's life differently. The scripture commands '...be filled with the spirit' (Ephesians 5:18. You have asked the Lord to fill you with His Holy Spirit and you have made a total commitment to Him. Now you must get down on your knees and, in faith, thank Him for keeping His promise and ask Him to work in your life as He chooses. Then go on and you will see the Lord begin to change your life.