Anticipated Freedom Quotes

I am not an angel,' I asserted; 'and I will not be one till I die: I will be myself. Mr. Rochester, you must neither expect nor exact anything celestial of me - for you will not get it, any more than I shall get it of you: which I do not at all anticipate.

I Became a free woman when I decided to stop dreaming, freedom that is waiting for nothing .. and anticipation is a state of slavery" - Ahlam (Chaos of the Senses)

When you love someone, you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity - in freedom, in the sense that the dancers are free, barely touching as they pass, but partners in the same pattern. The only real security is not in owning or possessing, not in demanding or expecting, not in hoping, even. Security in a relationship lies neither in looking back to what was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now. Relationships must be like islands, one must accept them for what they are here and now, within their limits - islands, surrounded and interrupted by the sea, and continually visited and abandoned by the tides.

Vronsky meanwhile, in spite of the complete fulfilment of what he had so long desired, was not completely happy. He soon felt that the realization of his longing gave him only one grain of the mountain of bliss he had anticipated. That realization showed him the eternal error men make by imagining that happiness consists in the gratification of their wishes. When first he united his life with hers and donned civilian clothes, he felt the delight of freedom in general, such as he had not before known, and also the freedom of love—he was contented then, but not for long. Soon he felt rising in his soul a desire for desires—boredom. Involuntarily he began to snatch at every passing caprice, mistaking it for a desire and a purpose.

The system has already anticipated the freedom seeking mechanism in humans.

First, the wind would rumble in the distance like an approaching river, then he would see grass bend, pressed by a great invisible hand. The dull rumble would rise in pitch to a swishing, lashing exultation, causing stalks to lie flat against the ground while the tougher branches of shrubs held themselves up and shrieked their defiance in the gusts. Then the first drops, cold and heavy, would plummet from the sky and burst on the ground.

God does not hinder the exercise of human freedom but rather anticipates its consequences.

Habits are undeniably useful tools, relieving us of the need to run a complex mental operation every time we’re confronted with a new task or situation. Yet they also relieve us of the need to stay awake to the world: to attend, feel, think, and then act in a deliberate manner. (That is, from freedom rather than compulsion.) If you need to be reminded how completely mental habit blinds us to experience, just take a trip to an unfamiliar country. Suddenly you wake up! And the algorithms of everyday life all but start over, as if from scratch. This is why the various travel metaphors for the psychedelic experience are so apt. The efficiencies of the adult mind, useful as they are, blind us to the present moment. We’re constantly jumping ahead to the next thing. We approach experience much as an artificial intelligence (AI) program does, with our brains continually translating the data of the present into the terms of the past, reaching back in time for the relevant experience, and then using that to make its best guess as to how to predict and navigate the future. One of the things that commends travel, art, nature, work, and certain drugs to us is the way these experiences, at their best, block every mental path forward and back, immersing us in the flow of a present that is literally wonderful—wonder being the by-product of precisely the kind of unencumbered first sight, or virginal noticing, to which the adult brain has closed itself. (It’s so inefficient!) Alas, most of the time I inhabit a near-future tense, my psychic thermostat set to a low simmer of anticipation and, too often, worry. The good thing is I’m seldom surprised. The bad thing is I’m seldom surprised.

Whatever you think or do regularly becomes a habit, a strongly conditioned pathway in the brain. The more you think about what can go wrong, the more your mind is primed to anticipate trouble. The more you lash out in anger, the more your body and mind are geared toward aggression. The more you think about how you might help others, the more your mind and heart are inclined to be generous. Just as weight lifting builds muscles, the way you direct your attention can strengthen anxiety, hostility, and addiction, or it can lead you to healing and awakening.

Remember this: anticipation is the ultimate power. Losers react; leaders anticipate.

Two things are certain about freedom: that we are never determined and yet that we never change, that, retrospectively, we can always find in our past the anticipation of what we have become.

... "Having it all" is the phrase of a culture that, as Adam Phillips implies in 'Missing Out', is tyranized by the idea of its own potential. A few generations ago, most people didn't wake up in the morning and fret about whether or not they were living their lives to the fullest. Freedom has always been built into the American experiment, of course, but the freedom to take off and go rock-climbing for the afternoon, or to study engineering, or even to sneak in ten minutes for ourselves in the morning to read the paper- these kinds of freedoms were not, until very recently, built into our private universes of anticipation. It's important to remember that.

Behind the tall-backed and elaborately wrought chairs, stand the servants, men and maidens—fifteen in number—discriminately selected, not only with a view to their industry and faithfulness, but with special regard to their personal appearance, their graceful agility and captivating address. Some of these are armed with fans, and are fanning reviving breezes toward the over-heated brows of the alabaster ladies; others watch with eager eye, and with fawn-like step anticipate and supply wants before they are sufficiently formed to be announced by word or sign.

Day off. That reminds me of one more thing I’ve learned since retiring: if you don’t work, there are no days off. Never again will I enjoy the anticipation of freedom and feeling of release at the thought of taking time off work.

Even the greatest moments of happiness in love—gathering and deepening the qualitative experience of a shared life—cannot be contained in an instant, since the moment is bound up with a network of meaning that extends to the memory of a shared past and anticipations of a future together. (59)

Man is not better treated by nature in his first start than her other works are; so long as he is unable to act for himself as an independent intelligence she acts for him. But the very fact that constitutes him a man is that he does not remain stationary, where nature has placed him, that he can pass with his reason, retracing the steps nature had made him anticipate, that he can convert the work of necessity into one of free solution, and elevate physical necessity into a moral law.

The exchange-value of money is the anticipated use-value of the things that can be obtained with it.

Astute social commentators had been anticipating this rightward shift since the early 1980s. Bertram Gross predicted, in his book Friendly Fascism, that the United States might arrive at a gentler form of the virulent ultranationalism, antilabor activity, and racism, which coalesced into fascism in Europe in the 1930s. Corporate America would tolerate such a rightward drift, so the argument went, because more government restrictions on personal freedom would enhance business efforts to discipline the labor force and increase corporate profits.

Rape myths also have a geography. This gets embedded into the mental map of safety and danger that every woman carries in her mind. 'What were you doing in that neighbourhood? At that bar? Waiting alone for a bus?' 'Why were you walking alone at night?' 'Why did you take a shortcut?' We anticipate these questions and they shape our mental maps as much as any actual threat. These sexist myths serve to remind us that we're expected to limit our freedom to walk, work, have fun, and take up space in the city. They say: The city isn't really for you.

Secession was an unequivocal act which relieved the unbearable tension that had been building for years. It was a catharsis for pent-up fears and hostilities. It was a joyful act that caused people literally to dance in the streets. Their fierce gaiety anticipated the celebratory crowds that gathered along the Champs-Elysees and the Unter den Linden and at Pica-dilly Circus in that similarly innocent world of August 1914.

At first the shifts in gravity from room to room were disturbing, but I soon adapted, subconsciously bracing myself for the drag of Lusus and Hebron and Sol Draconi Septem, unconsciously anticipating the less than l-standard-g freedom of the majority of the rooms. In

The all-consuming selves we take for granted today are “merely empty receptacles of desire.” Infinitely plastic and decentered, the modern citizen of the republic of consumption lives on slippery terrain, journeying to nowhere in particular. So too, nothing could be more corrosive of the kinds of social sympathy and connectedness that constitute the emotional substructure of collective resistance and rebellion. Instead, consumer culture cultivates a politics of style and identity focused on the rights and inner psychic freedom of the individual, one not comfortable with an older ethos of social rather than individual liberation. On the contrary, it tends to infantilize, encouraging insatiable cravings for more and more novel forms of a faux self-expression. The individuality it promises is a kind of perpetual tease, nowadays generating, for example, an ever-expanding galaxy of internet apps leaving in their wake a residue of chronic anticipation. Hibernating inside this “material girl” quest for more stuff and self-improvement is a sacramental quest for transcendence, reveries of what might be, a “transubstantiation of goods, using products and gear to create a magical realm in which all is harmony, happiness, and contentment… in which their best and most admirable self will emerge at last.” The privatization of utopia! Still, what else is there?

And so the last day in camp passed in anticipation of freedom. But we had rejoiced too early. The Red Cross delegate had assured us that an agreement had been signed, and that the camp must not be evacuated. But that night the SS arrived with trucks and brought an order to clear thein the future.

Dear Valued Customer: Your cable bill is now increasing 5% per month. You cannot cancel your cable. Ever. You cannot reduce your bill in any way. If you turn off your cable, your bill will remain exactly the same. If you rip your cable out of the wall, your bill will remain exactly the same, with the exception that we will charge you for the damage. Your children will be unable to cancel your cable contract. Also, please note that we will be reducing our delivery of channels by approximately 1 every month. As we deliver fewer channels, you can anticipate that your bill will sharply increase. If you do not pay your bill on time, the ownership of your house will revert to us, and we will lock you in an undisclosed location, where you will be forced to do tech support, and where we will be unable to protect you from assault and rape. If you attempt to defend yourself when we come to take your house, we are fully authorized to gun you down. Sincerely, The Statist Cable Company

By lying, we deny our friends access to reality9—and their resulting ignorance often harms them in ways we did not anticipate. Our friends may act on our falsehoods, or fail to solve problems that could have been solved only on the basis of good information. Rather often, to lie is to infringe on the freedom of those we care about.

Instead, this cup of coffee is a rich aroma, at once earthy and perfumed; it is the lazy movement of a curlicue of steam rising from its surface. As I lift it to my lips, it is a placidly shifting liquid and a weight in my hand inside its thick-rimmed cup. It is an approaching warmth, then an intense dark flavour on my tongue, starting with a slightly austere jolt and then relaxing into a comforting warmth, which spreads from the cup into my body, bringing the promise of lasting alertness and refreshment. The promise, the anticipated sensations, the smell, the colour and the flavour are all part of the coffee as phenomenon. They all emerge by being experienced.

Hiding is an act of freedom from the misunderstanding of others, especially in the enclosing world of oppressive secret government and private entities, attempting to name us, to anticipate us, to leave us with no place to hide and grow in ways unmanaged by a creeping necessity for absolute naming, absolute tracking and absolute control. Hiding is a bid for independence, from others, from mistaken ideas we have about ourselves, from an oppressive and mistaken wish to keep us completely safe, completely ministered to, and therefore completely managed. Hiding is creative, necessary and beautifully subversive of outside interference and control. Hiding leaves life to itself, to become more of itself. Hiding

We are none of us born into Eden,” Doc said reasonably. “World’s plenty evil when we get here. Question is, what’s the best way to play a bad hand? Abolitionists thought that all they had to do to right an ancient wrong was set the slaves free.” He looked at Morg. “Trouble was, they didn’t have a plan in the world for what came next. Cut ‘em loose. That was the plan. Let ‘em eat cake, I guess.” He was muttering now, eyes on the bridge. “Four years of war. Hundreds of thousands of casualties...All so black folks in the South could be treated as bad as millworkers in the North! Pay as little as you can. Work ‘em ‘til they’re too old or sick or hurt to do the job. Then cut ‘em loose! Hire a starvin’ Irish replacement! That’s abolitionist freedom for you ...Heartless bastards ... ‘Free the slaves’ sounds good until you start wonderin’ how Chainey and Wilson would make a livin’ when they were already so old they couldn’t do a lick of work. What was a little child like Sophie Walton supposed to do? No kin who’d care for her ...” He looked up. “I doubt the abolitionists anticipated the Ku Klux Klan either, but here it is, makin’ life worse than ever for black folks.

— Aye, Charlene's fucked off. She's goat this boyfriend. He's just gittin back oot the jail. Renton taps up a vein in his wrist. — Well that ain't gonna help. — It isnae aboot helping, it's aboot being. If being Scottish is about one thing, it's aboot gittin fucked up, Renton explains, working the needle slowly into his flesh. — Tae us intoxication isnae just a huge laugh, or even a basic human right. It's a way ay life, a political philosophy. Rabbie burns said it: whisky and freedom gang thegither. Whatever happens in the future tae the economy, whatever fucking government's in power, rest assured we'll still be pissin it up and shootin shit intae ourselves, he announces, pulsing with glorious anticipation as he sucks his dark blood back into the barrel, then lets his ravenous veins drink the concoction.

Tell me, when was the last time your body trembled in anticipation, like it did yesterday? Desperate, oozing pheromones only I could see?” he pauses for a moment, immersing himself in my breathless gaze. “Next time you are predisposed in the same way, deprived and moist, wet between your legs…” he is still looking at me, his face only a hair’s distance from mine. “You are going to let me watch you come. Not once, but twice.

While dissatisfaction implies either rejection or frustrated pursuit of satisfaction, unsatisfaction is something more like acceptance combined with anticipation. It is acknowledgement of desire without the demand that it be satisfied--a kind of openness that doesn't ask for closure. It is desire that can live with deferral, an embrace of the God-shaped vacuum in us and a commitment to stop trying to make it full, a healthy hunger that is content to wait for the feast.

In the campaign of 1876, Robert G. Ingersoll came to Madison to speak. I had heard of him for years; when I was a boy on the farm a relative of ours had testified in a case in which Ingersoll had appeared as an attorney and he had told the glowing stories of the plea that Ingersoll had made. Then, in the spring of 1876, Ingersoll delivered the Memorial Day address at Indianapolis. It was widely published shortly after it was delivered and it startled and enthralled the whole country. I remember that it was printed on a poster as large as a door and hung in the post-office at Madison. I can scarcely convey now, or even understand, the emotional effect the reading of it produced upon me. Oblivious of my surroundings, I read it with tears streaming down my face. It began, I remember: "The past rises before me like a dream. Again we are in the great struggle for national life.We hear the sounds of preparation--the music of boisterous drums--the silver voices of heroic bugles. We see the pale cheeks of women and the flushed faces of men; and in those assemblages we see all the dead whose dust we have covered with flowers..." I was fairly entranced. he pictured the recruiting of the troops, the husbands and fathers with their families on the last evening, the lover under the trees and the stars; then the beat of drums, the waving flags, the marching away; the wife at the turn of the lane holds her baby aloft in her arms--a wave of the hand and he has gone; then you see him again in the heat of the charge. It was wonderful how it seized upon my youthful imagination. When he came to Madison I crowded myself into the assembly chamber to hear him: I would not have missed it for every worldly thing I possessed. And he did not disappoint me. A large handsome man of perfect build, with a face as round as a child's and a compelling smile--all the arts of the old-time oratory were his in high degree. He was witty, he was droll, he was eloquent: he was as full of sentiment as an old violin. Often, while speaking, he would pause, break into a smile, and the audience, in anticipation of what was to come, would follow him in irresistible peals of laughter. I cannot remember much that he said, but the impression he made upon me was indelible. After that I got Ingersoll's books and never afterward lost an opportunity to hear him speak. He was the greatest orater, I think, that I have ever heard; and the greatest of his lectures, I have always thought, was the one on Shakespeare. Ingersoll had a tremendous influence upon me, as indeed he had upon many young men of that time. It was not that he changed my beliefs, but that he liberated my mind. Freedom was what he preached: he wanted the shackles off everywhere. He wanted men to think boldly about all things: he demanded intellectual and moral courage. He wanted men to follow wherever truth might lead them. He was a rare, bold, heroic figure.

The formerly absolute distinction between time and eternity in Christian thought--between nunc movens with its beginning and end, and nunc stans, the perfect possession of endless life--acquired a third intermediate order based on this peculiar betwixt-and-between position of angels. But like the Principle of Complementarity, this concord-fiction soon proved that it had uses outside its immediate context, angelology. Because it served as a means of talking about certain aspects of human experience, it was humanized. It helped one to think about the sense, men sometimes have of participating in some order of duration other than that of the nunc movens--of being able, as it were, to do all that angels can. Such are those moments which Augustine calls the moments of the soul's attentiveness; less grandly, they are moments of what psychologists call 'temporal integration.' When Augustine recited his psalm he found in it a figure for the integration of past, present, and future which defies successive time. He discovered what is now erroneously referred to as 'spatial form.' He was anticipating what we know of the relation between books and St. Thomas's third order of duration--for in the kind of time known by books a moment has endless perspectives of reality. We feel, in Thomas Mann's words, that 'in their beginning exists their middle and their end, their past invades the present, and even the most extreme attention to the present is invaded by concern for the future.' The concept of aevum provides a way of talking about this unusual variety of duration-neither temporal nor eternal, but, as Aquinas said, participating in both the temporal and the eternal. It does not abolish time or spatialize it; it co-exists with time, and is a mode in which things can be perpetual without being eternal. We've seen that the concept of aevum grew out of a need to answer certain specific Averroistic doctrines concerning origins. But it appeared quite soon that this medium inter aeternitatem et tempus had human uses. It contains beings (angels) with freedom of choice and immutable substance, in a creation which is in other respects determined. Although these beings are out of time, their acts have a before and an after. Aevum, you might say, is the time-order of novels. Characters in novels are independent of time and succession, but may and usually do seem to operate in time and succession; the aevum co-exists with temporal events at the moment of occurrence, being, it was said, like a stick in a river. Brabant believed that Bergson inherited the notion through Spinoza's duratio, and if this is so there is an historical link between the aevum and Proust; furthermore this durée réelle is, I think, the real sense of modern 'spatial form,' which is a figure for the aevum.

We are none of us born into Eden,” Doc said reasonably. “World’s plenty evil when we get here. Question is, what’s the best way to play a bad hand? Abolitionists thought that all they had to do to right an ancient wrong was set the slaves free.” He looked at Morg. “Trouble was, they didn’t have a plan in the world for what came next. Cut ‘em loose. That was the plan. Let ‘em eat cake, I guess.” He was muttering now, eyes on the bridge. “Four years of war. Hundreds of thousands of casualties...All so black folks in the South could be treated as bad as millworkers in the North! Pay as little as you can. Work ‘em ‘til they’re too old or sick or hurt to do the job. Then cut ‘em loose! Hire a starvin’ Irish replacement! That’s abolitionist freedom for you ...Heartless bastards ... ‘Free the slaves’ sounds good until you start wondering’ how Chainey and Wilson would make a livin’ when they were already so old they couldn’t do a lick of work. What was a little child like Sophie Walton supposed to do? No kin who’d vare for her ...” He looked up. “I doubt the abolitionists anticipated the Lu Klux Klan either, but here it is, makin’ life worse than ever for black folks.

This is a story about a tiger named Mohini that was in captivity in a zoo, who was rescued from an animal sanctuary. Mohini had been confined to a 10-by-10-foot cage with a concrete floor for 5 or 10 years. They finally released her into this big pasture: With excitement and anticipation, they released Mohini into her new and expensive environment, but it was too late. The tiger immediately sought refuge in a corner of the compound, where she lived for the remainder of her life. She paced and paced in that corner until an area 10-by-10 feet was worn bare of grass. . . . Perhaps the biggest tragedy in our lives is that freedom is possible, yet we can pass our years trapped in the same old patterns.

Clear-sighted as he was, however, not even Caesar could anticipate the full consequences of his decision. In addition to “crisis point,” “discrimen” had a further meaning: “dividing line.” This was, in every sense, what the Rubicon would prove to be. By crossing it, Caesar did indeed engulf the world in war, but he also helped to bring about the ruin of Rome’s ancient freedoms, and the establishment, upon their wreckage, of a monarchy—events of primal significance for the history of the West. Long after the Roman Empire itself had collapsed, the opposites delineated by the Rubicon—liberty and despotism, anarchy and order, republic and autocracy—would continue to haunt the imaginings of Rome’s successors.

Over the years I have seen the power of taking an unconditional relationship to life. I am surprised to have found a sort of willingness to show up for whatever life may offer and meet with it rather than wishing to edit and change the inevitable...When people begin to take such an attitude, they seem to become intensely alive, intensely present. Their losses and suffering have not caused them to reject life, have not cast them into a place of resentment, victimization, or bitterness. From such people, I have learned a new definition of the word 'joy.' I had thought joy to be rather synonymous with happiness, but it seems now to be far less vulnerable than happiness. Joy seems to be part of an unconditional wish to live, not holding back because life may not meet our preferences and expectations. Joy seems to be a function of the willingness to accept the whole, and to show up to meet with whatever is there. It has a kind of invincibility that attachment to any particular outcome would deny us. Rather than the warrior who fights toward a specific outcome and therefore is haunted by the specter of failure and disappointment, it is the lover drunk with the opportunity to love despite the possibility of loss, the player for whom playing has become more important than winning or losing. The willingness to win or lose moves us out of an adversarial relationship to life and into a powerful kind of openness. From such a position, we can make a greater commitment to life. Not only pleasant life, or comfortable life, or our idea of life, but all life. Joy seems more closely related to aliveness than happiness. The strength that I notice developing in many of my patients and in myself after all these years could almost be called a form of curiosity. What one of my colleagues calls fearlessness. At one level, of course, I fear outcome as much as anyone. But more and more I am able to move in and out of that and to experience a place beyond preference for outcome, a life beyond life and death. It is a place of freedom, even anticipation. Decisions made from this perspective are life-affirming and not fear-driven. It is a grace.

When one has walked a long way to reach the turning in the path that discloses an anticipated view, and that view appears, there is always a vibration of the landscape. It is repeated in the walker’s body. The harmony of the two presences, like two strings in tune, each feeding off the vibration of the other, is like an endless relaunch. Eternal Recurrence is the unfolding in a continuous circle of the repetition of those two affirmations, the circular transformation of the vibration of the presences. The walker’s immobility facing that of the landscape … it is the very intensity of that co-presence that gives birth to an indefinite circularity of exchanges: I have always been here, tomorrow, contemplating this landscape.

Riding high and above the waves on extemporaneous notions of an afterlife, Michael brought one foot forward and let it dangle over the roof’s edge. He knew that he did not have much time before the other would follow. Some patients below could see the figure atop the building from the courtyard. They started to rile with anticipation, their irate murmurings incomprehensible. A groundskeeper looked up to see what justified the commotion. Michael could hear the shouts from below. He almost toppled when the wind picked up again, but recovered and kept one foot dangling with the other anchored to the roof. The hoots came louder now, almost calling him toward them like sirens guiding ships in the night. From below it was impossible to make out the face of the balancing figurine now poised in suspended descent. Another gust came. He closed his eyes, felt the levity manifesting, and felt the complete freedom inside. He could feel himself gliding down like the sail of a weightless craft, forever plunging into the great beyond, below where mermaids sing and summon their lovers home, further down into the depths of some complacent serenity, further down where thoughts float away and never return and the lightness is so grand that there is no other worldly place imaginable, for there is no world left to be considered. There is only the soul, free from the prison of the body, and it is released to travel another millennium through time, carrying with it the progress and industry gathered from the mind previously occupied. The time it spans inconceivable. He let his other foot go from the roof and felt himself completely let go.

They both believed that the therapist’s job was to break through a patient’s character armor—the psychological and somatic defenses—in order to release the painful emotions held in the body. Bioenergetics, for example, recognizes that deep emotion, conscious or unconscious, is held physically. It encourages clients to express their emotions through kicking, hitting, biting, and yelling, with the goal of discharging these powerful affects and in the hope that doing so will lead to greater emotional freedom and health. Reich’s and Lowen’s unique contribution was to recognize that defenses were held not only in the mind but also in the body’s nervous system, musculature, and organs. This significant breakthrough was ahead of its time and anticipated many current developments in the neurological and biological sciences.

Although the Civil War was an apocalyptic success in the sense that it brought an end to nearly a century of struggle and broken hopes regarding the ultimate extinction of African American slavery, it also combined new freedoms, as in other major revolutions, with shock, breakdown, trauma, and tragedy. Neither desired nor accurately anticipated by leaders in the North and South, the war dramatized the failure of the whole American system of political negotiation and compromise that had never weakened the institution of slavery but had supported democratic government for whites for over eighty years. <...> Moreover, the long-term outcome of this revolutionary decision would be determined within a context of sectional hate and bitterness, political revenge, and competing presssures for reconciliation, reunion, and forgiveness.

Just as Chronos split the heavens from earth, time divided the universe, and destroyed the eternal, changeless being that was the ten-dimensional universe. After that, all civilizations had to exist within the limits of time and space. The universe became the infinite unknown. With time came hope, anticipation, surprise, remembrance, oblivion … and above all, freedom.” “These are meaningless,” said Sophon drily. “Eternity is the only existence.” “That wasn’t how the Lurker felt. It was suffocating under the ten-dimensional universe, with its perfect symmetry and eternal immutability. As the dimensions collapsed, more and more consciousnesses, separated from the unity of the Edenic Age, came to believe in the Lurker’s cause and joined its legion. Risking annihilation, they wanted to join time and to call for yet more time. This was the reason the Master failed, don’t you see? “They need time. Other than the Master, all living beings need time.

When you love someone you do not love them all the time, in exactly the same way, from moment to moment. It is an impossibility. It is even a lie to pretend to. And yet this is exactly what most of us demand. We have so little faith in the ebb and flow of life, of love, of relationships. We leap at the flow of the tide and resist in terror its ebb. We are afraid it will never return. We insist on permanency, on duration, on continuity; when the only continuity possible, in life as in love, is in growth, in fluidity—in freedom, in the sense that the dancers are free, barely touching as they pass, but partners in the same pattern. The only real security is not in owning or possessing, not in demanding or expecting, not in hoping, even. Security in a relationship lies neither in looking back to what it was in nostalgia, nor forward to what it might be in dread or anticipation, but living in the present relationship and accepting it as it is now.

I must say what had struck me as the most serious sign that she was anticipating my accusation was that she had said, “I think Mlle Vinteuil will be there this evening,” and I had replied in the cruelest way possible, saying, “You didn’t tell me you’d seen Mme Verdurin.” When Albertine seemed to be unkind, instead of admitting my sadness to her, I became aggressive. Analyzing my conduct on that principle, the famous rule that my answers had always to express the opposite of what I was feeling, I can be sure that if I told her that night I was going to leave her, it was because—even before I had quite realized it—I was afraid she was going to want more freedom (what this dangerous freedom would exactly be I could not have said, but the kind of freedom that would have allowed her to deceive me, or at least prevented me from being certain that she was not deceiving me) and I wanted to be clever and show her, out of pride, that I did not care, just as, at Balbec, I had wanted her to have a high opinion of me and, later, had wanted her to have so much to do that she could not be bored with me.

Like an earthquake, World War II had shaken and destabilized the nation’s racial system. After Black men had fought and died to save democracy and freedom, the hypocrisy of their treatment became more difficult for some white people to ignore, especially as Black people organized to do something about it. The key to the organizers’ success, Myrdal said, would be finding allies among those newly awoken white Americans. “The American Negro problem is a problem in the heart of the American,” he wrote. “It is there that the interracial tension has its focus. It is there that the decisive struggle goes on.” But Myrdal suffered a serious blind spot, as he later acknowledged: he largely ignored the structural inequality in the American North and West, failing to anticipate that many liberal white people would find it easy to criticize the South but difficult to accept change in their own communities. King would major in sociology at Morehouse, and he would go on to call out the hypocrisy of northern whites who explained away their own discriminatory systems of housing, education, employment, and law enforcement.

We are none of us born into Eden,” Doc said reasonably. “World’s plenty evil when we get here. Question is, what’s the best way to play a bad hand? Abolitionists thought that all they had to do to right an ancient wrong was set the slaves free.” He looked at Morg. “Trouble was, they didn’t have a plan in the world for what came next. Cut ‘em loose. That was the plan. Let ‘em eat cake, I guess.” He was muttering now, eyes on the bridge. “Four years of war. Hundreds of thousands of casualties...All so black folks in the South could be treated as bad as millworkers in the North! Pay as little as you can. Work ‘em ‘til they’re too old or sick or hurt to do the job. Then cut ‘em loose! Hire a starvin’ Irish replacement! That’s abolitionist freedom for you ...Heartless bastards ... ‘Free the slaves’ sounds good until you start wonderin’ how Chainey and Wilson would make a livin’ when they were already so old they couldn’t do a lick of work. What was a little child like Sophie Walton supposed to do? No kin who’d vare for her ...” He looked up. “I doubt the abolitionists anticipated the Ku Klux Klan either, but here it is, makin’ life worse than ever for black folks.

Strangely, “Horror in the Nursery” never mentioned that the location of Wertham’s research site was Harlem. The first sentence of the piece set the scene: “In the basement of St. Philip’s Episcopal Church parish house in uptown New York … ,” evoking associations with WASPy Anglicanism without a hint of how far uptown the Lafargue Clinic was. The text never mentioned Negro culture or, for that matter, race or ethnicity in any context; and all the children in the photographs, which were staged, were white. Wertham, interviewed for the article prior to the Supreme Court ruling on Winters v. New York, anticipated objections to his criticism of comics on First Amendment grounds. Still, he called for legislative action. “The publishers will raise a howl about freedom of speech and of the press,” he told Crist: Nonsense. We are dealing with the mental health of a generation—the care of which we have left too long in the hands of unscrupulous persons whose only interest is greed and financial gain … If those responsible refuse to clean up the comic-book market—and to all appearances most of them do, the time has come to legislate these books off the newsstands and out of the candy stores.

the present grandeur and prospective pre-eminence of that glorious American Republic, in which Europe enviously seeks its model and tremblingly foresees its doom. Selecting for an example of the social life of the United States that city in which progress advances at the fastest rate, I indulged in an animated description of the moral habits of New York. Mortified to see, by the faces of my listeners, that I did not make the favourable impression I had anticipated, I elevated my theme; dwelling on the excellence of democratic institutions, their promotion of tranquil happiness by the government of party, and the mode in which they diffused such happiness throughout the community by preferring, for the exercise of power and the acquisition of honours, the lowliest citizens in point of property, education, and character. Fortunately recollecting the peroration of a speech, on the purifying influences of American democracy and their destined spread over the world, made by a certain eloquent senator (for whose vote in the Senate a Railway Company, to which my two brothers belonged, had just paid 20,000 dollars), I wound up by repeating its glowing predictions of the magnificent future that smiled upon mankind—when the flag of freedom should float over an entire continent, and two hundred millions of intelligent citizens, accustomed from infancy to the daily use of revolvers, should apply to a cowering universe the doctrine of the Patriot Monroe.

In effect, we know from Darwin that there are only four characteristics necessary in order to get adaptive evolution, right? If you have reproduction, variation, differential success, and an environment of limited resources, you're going to get adaptive evolution. When we set up an economic system, or a political system...*it evolves*. Things evolve within it. And if we don't anticipate that what we write down in our documents about what we're trying to accomplish does not have the capacity to overwhelm whatever niche we have set up and that we will ultimately see the creatures that are supported by the environment that we created, then we will never get this right. Because we will always be fooled by our own intentions, and we will create structures that create predators of an arbitrary kind. So we need to start thinking evolutionarily, because that's the mechanism for shaping society into something of a desirable type rather than a monstrous type. [...] So let's say we're talking about a political structure...and we know we don't like corruption...and we're going to set a penalty for attempting to corrupt the system. OK, now what you've done is you've built a structure in which evolution is going to explore the questions, 'What kind of corruptions are invisible?' and 'What kinds of penalties are tolerable from the point of view of discovering how to alter policy in the direction of some private interest?' Once you've set that up, if you let it run, evolutionarily it will create a genius corruptor, right? It will generate something that is capable of altering the functioning of the system without being spotted, and with being only slightly penalized -- and then you'll have no hope of confronting it, because it's going to be better at shifting policy than you will be at shifting it back. So what you have to do is, you have to build a system in which there *is no selection* that allows for this process to explore mechanisms for corrupting the system, right? You may have to turn the penalties up much higher than you would think, so that any attempt to corrupt the system is ruinous to the thing that attempts it. So the thing never evolves to the next stage, because it keeps going extinct, right? That's a system that is resistant to the evolution of corruption, but you have to understand that it's an evolutionary puzzle in the first place in order to accomplish that goal. [...] We sort of have this idea that we inherited from the wisdom of the 50s that genes are these powerful things lurking inside of us that shift all of this stuff that we can't imagine they would have control over, and there's some truth in it. But the larger truth is that so much of what we are is built into the software layer, and the software layer is there because it is rapidly changeable. That's why evolution shifted things in that direction within humans. And we need to take advantage of that. We need to be responsible for altering things carefully in the software, intentionally, in order to solve problems and basically liberate people and make life better for as many people as possible, rather than basically throw up our hands because we are going to claim that these things live at the genetic layer and therefore what can we do?

He grasped the rope and slowly began hoisting himself. Suddenly it began to stretch as if it were rubber. He was startled, and the perspiration gushed from his pores. Fortunately the stretching stopped after about a foot. He tried bringing all his weight to bear, and this time there seemed to be no further cause for worry. He spit on his hands, fitted the rope between his legs, and began to climb hand over hand. He rose like a toy monkey climbing a toy coconut tree. Perhaps it was his excitement, but the perspiration on his forehead felt strangely cold. In an effort to keep sand from falling on him, he avoided brushing against it and depended solely on the rope. But he felt uneasy as his body turned round and round in the air. The dead weight of his torso was more than he had anticipated, and his progress was slow. And whatever was this trembling? His arms had begun to jerk in spite of him, and he felt almost as if he were snapping himself like a whip. Perhaps it was a natural reaction, in view of those forty-six horrible days. When he had climbed a yard the hole seemed a hundred yards deep ... two yards, two hundred yards deep. Gradually, as the depth of the hole increased, he began to be dizzy. He was too tired. He mustn't look down! But there! There was the surface! The surface where, no matter which way he went, he would walk to freedom ... to the very ends of the earth. When he got to the surface, this endless moment would become a small flower pressed between the pages of his diary ... poisonous herb or carnivorous plant, it would be no more than a bit of half-transparent colored paper, and as he sipped his tea in the parlor he would hold it up to the light and take pleasure in telling its story.

In Mississippi, where I lived from 1967 to 1974, people who challenged the system anticipated menace, battery, even murder, every day. In this context, I sometimes felt ashamed that my contributions at the time were not more radical. I taught in two local black colleges, I wrote about the Movement, and I created tiny history booklets which were used to teach the teachers of children enrolled in Head Start. And, of course, I was interracially married, which was illegal. It was perhaps in Mississippi during those years that I understood how the daily news of disaster can become, for the spirit, a numbing assault, and that one's own activism, however modest, fighting against this tide of death, provides at least the possibility of generating a different kind of "news." A "news" that empowers rather that defeats. There is always a moment in any kind of struggle when one feels in full bloom. Vivid. Alive. One might be blown to bits in such a moment and still be at peace. Martin Luther King, Jr., at the mountaintop. Gandhi dying with the name of God on his lips. Sojourner Truth baring her breasts at a women's rights convention in 1851. Harriet Tubman exposing her revolver to some of the slaves she had freed, who, fearing an unknown freedom, looks longingly backward to their captivity, thereby endangering the freedom of all. To be such a person or to witness anyone at this moment of transcendent presence is to know that what is human is linked, by a daring compassion, to what is divine. During my years of being close to people engaged in changing the world I have seen fear turn into courage. Sorrow into joy. Funerals into celebrations. Because whatever the consequences, people, standing side by side, have expressed who they really are, and that ultimately they believe in the love of the world and each other enough *to be that* - which is the foundation of activism. It has become a common feeling, I believe, as we have watched our heroes falling over the years, that our own small stone of activism, which might not seem to measure up to the rugged boulders of heroism we have so admired, is a paltry offering toward the building of an edifice of hope. Many who believe this choose to withhold their offerings out of shame. This is the tragedy of our world. For we can do nothing substantial toward changing our course on the planet, a destructive one, without rousing ourselves, individual by individual, and bringing our small, imperfect stones to the pile. In this regard, I have a story to tell.

ONE of the evil results of the political subjection of one people by another is that it tends to make the subject nation unnecessarily and excessively conscious of its past. Its achievements in the old great days of freedom are remembered, counted over and exaggerated by a generation of slaves, anxious to convince the world and themselves that they are as good as their masters. Slaves cannot talk of their present greatness, because it does not exist; and prophetic visions of the future are necessarily vague and unsatisfying. There remains the past. Out of the scattered and isolated facts of history it is possible to build up Utopias and Cloud Cuckoo Lands as variously fantastic as the New Jerusalems of prophecy. It is to the past — the gorgeous imaginary past of those whose present is inglorious, sordid, and humiliating — it is to the delightful founded-on-fact romances of history that subject peoples invariably turn. Thus, the savage and hairy chieftains of Ireland became in due course “the Great Kings of Leinster,” “the mighty Emperors of Meath.” Through centuries of slavery the Serbs remembered and idealised the heroes of Kossovo. And for the oppressed Poles, the mediaeval Polish empire was much more powerful, splendid, and polite than the Roman. The English have never been an oppressed nationality; they are in consequence most healthily unaware of their history. They live wholly in the much more interesting worlds of the present — in the worlds of politics and science, of business and industry. So fully, indeed, do they live in the present, that they have compelled the Indians, like the Irish at the other end of the world, to turn to the past. In the course of the last thirty or forty years a huge pseudo-historical literature has sprung up in India, the melancholy product of a subject people’s inferiority complex. Industrious and intelligent men have wasted their time and their abilities in trying to prove that the ancient Hindus were superior to every other people in every activity of life. Thus, each time the West has announced a new scientific discovery, misguided scholars have ransacked Sanskrit literature to find a phrase that might be interpreted as a Hindu anticipation of it. A sentence of a dozen words, obscure even to the most accomplished Sanskrit scholars, is triumphantly quoted to prove that the ancient Hindus were familiar with the chemical constitution of water. Another, no less brief, is held up as the proof that they anticipated Pasteur in the discovery of the microbic origin of disease. A passage from the mythological poem of the Mahabharata proves that they had invented the Zeppelin. Remarkable people, these old Hindus. They knew everything that we know or, indeed, are likely to discover, at any rate until India is a free country; but they were unfortunately too modest to state the fact baldly and in so many words. A little more clarity on their part, a little less reticence, and India would now be centuries ahead of her Western rivals. But they preferred to be oracular and telegraphically brief. It is only after the upstart West has repeated their discoveries that the modern Indian commentator upon their works can interpret their dark sayings as anticipations. On contemporary Indian scholars the pastime of discovering and creating these anticipations never seems to pall. Such are the melancholy and futile occupations of intelligent men who have the misfortune to belong to a subject race. Free men would never dream of wasting their time and wit upon such vanities. From those who have not shall be taken away even that which they have.

Many artists have assumed that such knowledge is unnecessary: it is intuition rather than knowledge that provides the foundation for artistic creation. I agree that intuition is essential for artistic production: in the absence of knowledge, our only recourse is to follow our intuitions. But intuition is not the foundation for artistic freedom or creative innovation. Quite the contrary. The more we rely of our intuitions, the more our behaviour may be dictated by unacknowledged social norms or biological predispositions. Intuition is, and has been, indispensable in the arts. But intuition needs to be supplemented by knowledge (or luck) if artists are to break through “Counterintuitive” barriers into new realms of artistic expression (preface)

Maggie wished she could feel the same level of confidence. Violet arrived with a tray of tea and toast and a pair of jodhpurs before Maggie was out of bed. Jill had said there were several pairs of rubber riding boots to choose from in the tack room in the barn. It had been all Maggie could do yesterday not to go there first. If she hadn’t been so keen on seeing exactly where Roger died, she would have. Now, as she finished her tea and tucked her shirt into the skintight jodhpurs, she allowed herself the freedom to think of nothing else except a day of riding—the delightful aromas of the barn, meeting the horses and anticipating a morning unrivaled by few other experiences in life than that of enjoying the world from horseback. She hurried down the broad stairs and heard voices from the breakfast room.

Despite being given the freedom to take decisions, Narad chooses to stay karya-karta, follow decisions rather than take them, as he is too afraid of the consequences. Garud, on the other hand, anticipates the needs of Vishnu, decides to enquire voluntarily and is thus a karta. Vishnu who allows Garud to be a karta is a yajaman.

In a free will zone we have permission and possibilities to make mistakes. We have the freedom to make a “God choice” or a “not-God choice.” It’s up to us. Creation wants to expand the possibilities of experiences. In spite of this, man’s inhumanity to man was never anticipated. Consider contemplating this without judgment! There are many factors related to this that are the subject of numerous books. This book’s focus does not explore the greater reasons of why we devolved to the place we have been. Yet it is important to understand that it certainly wasn’t part of a divine plan! Accepting this as a real possibility helps you begin to see things that you couldn’t (or wouldn’t) see before.

assessing a new community, remember that retirement brings with it a different sense of your role and importance. If you’ve been a high achiever or in a prominent position, you’re probably accustomed, perhaps unconsciously, to a certain deference and to the recognition and privileges that attend your position. Leaving your position (whether you move or not) will change that. Moving into a different community will exacerbate this shifting sense of identity. Some welcome the freedom to redefine themselves, and others find it unsettling. If, or more likely when, you decide to downsize, be prepared for a potentially disruptive and upsetting process. You may very well be shocked at the amount of “stuff” you’ve accumulated. Decluttering will not be easy. Partners will likely discover quite different emotional attachments to certain possessions. You’ll likely discover that your kids really don’t want most of the stuff you thought they’d want, including items you value. The process will also take longer than you anticipate. When you complete the move to the smaller space, you’ll discover you didn’t dispose of nearly enough.

People may say and have different Vibes and feelings. This anticipation of goodness is imminent to all to be happy in his or her small way. A culture that is dependent has diverse implications. Good or Bad it invokes judgment that can be managed. The ability to grow awakens us to a freedom of kindness and progressive maturity." Isaiah A. Asangalisah Quote Right

The true aspirant who has made a positive turning-over of his personal and worldly life to the care of the impersonal and higher power in whose existence he fully believes, has done so out of intelligent purpose, self-denying strength of will, and correct appraisal of what constitutes happiness. What this intuitive guidance of taking or rejecting from the circumstances themselves means in lifting loads of anxiety from his mind only the actual experience can tell. It will mean also journeying through life by single degrees, not trying to carry the future in addition to the present. It will be like crossing a river on a series of stepping-stones, being content to reach one at a time in safety and to think of the others only when they are progressively reached, and not before. It will mean freedom from false anticipations and useless planning, from vainly trying to force a path different from that ordained by God. It will mean freedom from the torment of not knowing what to do, for every needed decision, every needed choice, will become plain and obvious to the mind just as the time for it nears. For the intuition will have its chance at last to supplant the ego in such matters. He will no longer be at the mercy of the latter’s bad qualities and foolish conceit.

Wish there were a “good news” channel? I usually have news stations humming in the background to keep up with worldwide events, but that constant white noise is sometimes like a cloud descending on the home. I defined for Piper the term “pet peeve” a few years ago. “Got it, Mom,” she responded. “My ‘pet peeve’ then is Fox News.” Yikes. I turned the volume down after that one slapped me upside the head. From crazy politicians pushing treaties with terrorist nations to thugs trashing neighborhood Walgreens in the name of “free speech,” bad news is exhausting. Some days it would be nice just to hear about Joe Six Pack and his hardworking family and his kid who got an “A” in Algebra today. Jesus tells of weeds thrown by the enemy into a field of good seed. Those weeds remind me of all the bad news we hear about in the media. As the time draws nearer to the return of Jesus, the Bible says the hearts of man will become increasingly hardened and they will refuse to repent of their crimes (Rev. 9:21). Sorcery, murder, immorality, and theft will rise, while at the same time God’s followers are called to stand firm in righteousness. Both the good seed and the bad seed will grow to fullness, until the final harvest of the “wheat.” At the great harvest, according to the Word, the Lord will take up the weeds to burn them, while gathering the wheat unto Him. SWEET FREEDOM IN Action Today, stand strong in the midst of weeds; mute the droning on and on of constant bad news; and anticipate that this era’s closing comments get very good for believers!

In 1788 Dr. Rush had told the clergy that, whatever their doctrinal differences, “you are all united in inculcating the necessity of morals,” and “from the success or failure of your exertions in the cause of virtue, we anticipate the freedom or slavery of our country.

Women are huntresses until the day we die. Our perpetual thirst for the chase endures until our last breath. It remains while we are too focused on our careers to pursue love, when we have been burned by past relationships, and even when we are simply enjoying the freedom of being single. It does not miraculously vanish once we are settled down in a monogamous relationship – we merely make the conscious decision to remain faithful. But a lioness in a zoo is still a lioness. Romance novels are the remedy for our restless hearts. They invite us to explore and experiment within the safety of their pages. Every book is an opportunity to satisfy our unending desire to fall in love. They allow us to experience it all over again, right from the start: The intoxicating newness. The thrill of the hunt. The exhilaration of the game. The building anticipation. The worsening hunger. And finally, the fulfillment of a much-needed release. Each book offers a chance to achieve a state of blissful, glowing contentment… Until the next one catches our eye, that is.

We live in a confused time, with democracy in apparent decline and with the church and Christian consciences increasingly at risk from governments, in various parts of the globe, that, having made a mess of almost everything else, decide to distract attention by stirring up anti-Christian sentiment and passing laws designed to make life difficult for those who want to be faithful followers of Jesus Christ. This is where faithfulness, loyalty, and trustworthiness will stand out, where that fourth meaning of rrionc is needed over against the shrinkage of "faith" to merely "my personal belief." The rhetoric of the Enlightenment has been extremely keen to squash "faith" into "private, personal belief," so that it can then insist that such "faith" should stay as a private matter and not leak out to infect the wider world. But since the Christian's personal belief is in the creator God who raised Jesus from the dead, this personal belief can never remain only a personal belief but, rooted in the trust that is the first meaning of rricrts, must grow at once into the loyalty, the public trustworthiness, that is the fourth meaning. This too is part of the virtue of "faith": to take the thousand small decisions to be loyal, even in public, even when it is dangerous or difficult, and so to acquire the habit of confessing this faith (sense 3) both when it is safe and when it is dangerous. Just as Mother Teresa spoke of recognizing Jesus in the Eucharist and then going out to recognize him in the poor and needy, so we need to learn the virtue of affirming our faith in our liturgical and prayer life so that we can then go out and affirm it on the street, in public debate, in pursuit of that freedom for which the second-century apologists argued. Christian faith, then, does indeed belong among the virtues. But we can only understand that in the light of the full biblical and eschatological narrative, in which God's eventual new creation, launched in Jesus' resurrection, will make all things new. Christian faith looks back to Jesus, and on to that eventual new day. It tastes in advance, in personal and public life, the freedom that we already have through Jesus and that one day we shall have in all its fullness. The practice of this "faith" is, on the one hand, the steady, grace-given entering into the habit by which our character is formed, a habit correlated with those resulting from the similar practice of hope and love. On the other hand, the practice of this faith is the genuine anticipation in the present of that trust, belief, and faithfulness that are part of the telos, the goal. That goal, already given in Jesus Christ, is the destination toward which we are now journeying in the power of the Spirit. Virtue is one of the things that happen in between, and because of, that gift and that goal.

Practice: Naming a Moment of Freedom Memories of spiritual freedom bring us a special grace and serve an important role in discernment. They give us points of comparison for other memories: do these other memories also bring us spiritual freedom? This exercise guides you in remembering and reexperiencing a time of particular spiritual freedom. 1. Begin, as always, by preparing your body for relaxed attentiveness, and also gathering your concerns and then letting go of them for the duration of this time of prayer. 2. When you are sufficiently quiet, inside and outside, ask God for the grace you desire: to remember and reexperience a moment in which God was clearly present to you. 3. Allow such an encounter with Holy Mystery to surface, waiting for it without anxiety and with anticipation. If other kinds of memories surface, set them aside. 4. When a memory of an experience of God does come, recall the experience in detail. What was the quality of the freedom you experienced then? Reexperience that freedom now. Record it in your journal. 5. If possible, find a time to relate this experience and the quality of freedom to another person: a friend, spouse, pastor, or spiritual director, for example. 6. Give thanks to God for the grace God gave you at that moment.

1. Begin, as always, by preparing your body for relaxed attentiveness, and also gathering your concerns and then letting go of them for the duration of this time of prayer. 2. When you are sufficiently quiet, inside and outside, ask God for the grace you desire: to remember and reexperience a moment in which God was clearly present to you. 3. Allow such an encounter with Holy Mystery to surface, waiting for it without anxiety and with anticipation. If other kinds of memories surface, set them aside. 4. When a memory of an experience of God does come, recall the experience in detail. What was the quality of the freedom you experienced then? Reexperience that freedom now. Record it in your journal. 5. If possible, find a time to relate this experience and the quality of freedom to another person: a friend, spouse, pastor, or spiritual director, for example. 6. Give thanks to God for the grace God gave you at that moment.

the demon of fear of events, with its fur bristling in anticipation of a caress; the demon of worldly piety, which lifts itself up by creeping like ivy; the demon of proud science, hiding its horns beneath a university mortarboard; the demon of quick-tempered strength that is incapable of enduring the least vexation; the demon of bad counsel, that tells you all the tricks by which to climb the rungs of hell; the demon of artificial intelligence, that believes that thought is perfected not in praise but in calculation; the demon of the wisdom of spirituality websites, which provide you with “well-being, interior freedom, harmony, and serenity in everyday life” by assuring you that you are the reincarnation of an empress and that your boss is only an illusion. Our Mary, who is neither a saint nor a virgin, had all it would take to succeed in high society. No such luck, or perhaps by the grace of God, whichever you prefer: there she was, deprived of the seven keys to success and commanded by the Risen Lord to relate an impossible story to a bunch of dullards. To

Remember this: anticipation is the ultimate power.

Losers react; leaders anticipate.

Indeed, the thought that we might restrict public policy considerations to a mere economic calculus was already a source of concern two centuries ago. The Marquis de Condorcet, one of the most perceptive writers on commercial capitalism in its early years, anticipated with distaste the prospect that “liberty will be no more, in the eyes of an avid nation, than the necessary condition for the security of financial operations.” The revolutions of the age risked fostering confusion between the freedom to make money . . . and freedom itself.

For centuries, European explorers had set out for new lands without using expressions like pharaoh and promised land, New Covenant and New Israel, Exodus and Moses. By choosing these evocative lyrics, the founders of America introduced the themes of oppression and redemption, anticipation and disenchantment, freedom and law, that would carry through four hundred years of American history. Because of them, the story of Moses became the story of America.

The words "God said" appear ten times in the creation account. In this way the creation narrative anticipates the Ten Commandments. This makes us realize that these Ten Commandments are, as it were, an echo of the creation; they are not arbitrary inventions for the purpose of erecting barriers to human freedom but signs pointing to the spirit, the language, and the meaning of creation; they are a translation of the language of the universe, a translation of God's logic, which constructed the universe.

If you will bear in mind that Socrates, the best of the pagans, knew of no higher criterion for men, of no better guide of conduct, than the laws of each country; that Plato, whose sublime doctrine was so near an anticipation of Christianity that celebrated theologians wished his works to be forbidden, lest men should be content with them, and indifferent to any higher dogma —​​​​​​​to whom was granted that prophetic vision of the Just Man, accused, condemned and scourged, and dying on a Cross —​​​​​​​ nevertheless employed the most splendid intellect ever bestowed on man to advocate the abolition of the family and the exposure of infants; that Aristotle, the ablest moralist of antiquity, saw no harm in making raids upon a neighbouring people, for the sake of reducing them to slavery —​​​​​​​ still more, if you will consider that, among the moderns, men of genius equal to these have held political doctrines not less criminal or absurd —​​​​​​​it will be apparent to you how stubborn a phalanx of error blocks the paths of truth

This was the real thing, boys in the flesh. All the prohibitions, especially the ones that stayed unvoiced, had made boys much more exotic; it was as though we'd never met one. The whole school hummed with excitement and the headmistress's aspect softened with anticipation, for she was about to let the dangerous genie of adolescent sex out of its bottle and tame it. She spoke in veiled, suggestive terms in assembly of freedom and responsibility, and we giggled uneasily - it was all vaguely shocking, like being tickled by a policeman.

Because God is trustworthy, you need not let worry steal your joy for one more day. With God as your leader, even when confusion is at its peak, there can always be a certainty in your uncertainty. To be certain of God’s character and His goodness to us means that we can look uncertainty in the eye and even flourish in it. Worry can be transformed into excited anticipation of what is to come." (Life Hacks, p.35)

Traps' body leaned all the ways of the rope. He discovered the freedom in loosening and the protection in wrapping. The transformation in twisting and anticipation with coiling. And his commitment to the rope was his greatest knot. The pull of that rope was its very own raging desire -- his intentions and instinct, his fate and free will, all of it danced in the weave. His choices became tethers, his fears learned freedom.That was true rope to him. In that sacred inner place, the fight between surrender and control in no way rivaled the art of holding on. The innate beauty of letting go. Each twist and turn was a song in his soul. A song that sang silently for only his ears to hear.

Because you constantly seek to satisfy your ego's every wish, you live in constant anticipation. Because you seek to wipe away its sorrows, you seek desperately for its happiness. Because you seek to maintain its reputation, you are acutely sensitive to the sharp opinions of others. Everything that you do is done in the interest of its welfare. It has made you a slave. Even the need for happiness is a great burden. You would not have this need if you had no manufactured self.

Lerner had never been happy with the 1951 stage show, his and Loewe’s entry between Brigadoon and My Fair Lady. He revised it a bit for the national tour, and now decided to give it a completely different storyline and some new numbers to match. The results might, at least, have been a bargain, as the whole thing takes place in and around a single spot, a gold-rush town in more or less everyday (if period) clothes. As opposed to the castles in Spain where Camelot did much of its filming, not to mention the gargoyles and falconry. However, anticipating the disaster-film cycle, Lerner wanted Paint Your Wagon’s mining town (“No-Name City. Population: Male”) to sink into the earth in a catastrophe finale. Worse, production built the place from scratch in the wilds of Oregon, with no nearby living quarters for cast and crew; they had to be trucked and helicoptered in and out each day in a long and pricey commute, greatly protracting the shooting schedule. Back as director again after Camelot, Joshua Logan fretted about all this, but Lerner didn’t care how much of Paramount’s money he spent. He even hired Camelot’s spendthrift designer, John Truscott. In the end, it would appear that no one knows exactly how much Paint Your Wagon cost, but there is no doubt that it lost a vast fortune. It deserved to. Cynically, Lerner took note of changing times and filled the film with a “youth now!” attitude and sexual freedom—refreshing if they didn’t feel so commercially opportunistic. But after all, Hair (1967) had happened. Was Broadway urging Hollywood to go hippie, too, or would Lerner have done this anyway?

by being selective he bought himself space, and in that space he found creative freedom. He could concentrate his efforts on one project at a time. He could plan thoroughly. He could anticipate roadblocks and start to remove obstacles. Instead of spinning his wheels trying to get everything done, he could get the right things done.

I like pleasures when they are shared, that is my definition of luxury. Appetizing but not edible. Edible smells are lazy, something appetizing is exciting. "Appetizing" is a word sufficiently evocative to be turned into a smell. Tocqueville anticipated the fact that, in a democracy, society would tend towards unified tastes. trend may be the price we have to pay for democracy. For Kant, beauty could exist only outside usefulness. A people that listens to jazz is a people that favors human exchange. Green is the only color that makes sense as a smell. Learning a language or any other thing, means opening yourself up to the world once more; it is also a return to humility. I envy the emotion an enthusiast experiences when he smells a perfume for the first time, using words of love that I wish I could come up with again. In Chinese or Japanese culture, perfection exists, it is also a goal to aim for, but the aspiration isn't unattainable and isn't tainted by a sense of guilt. I believe that the best way to develop creativity is to work alone and without evaluation, which does not mean without any dialogue. The majority of ideas are the fruit of assiduous, day-to-day work, sometimes the result of meeting people, country walks, idle strolls, things I have read, moments when my mind is free to roam. My moleskine notebook, in which I jot down ideas, words and the beginning of formulae, is always close at hand. I experience solitude as a freedom I have chosen.

There’s a great deal of life in a dance, one must know, full of twirling anticipation and gliding wonder. It has the power to bring strangers together, To open one’s soul to the possibilities of love. It reminds us of the unspoken truth—that we are all children, In need of a wild song and bit of careless freedom.

The idea of government separate from religion was floating around during the Enlightenment. John Locke, Montesquieu, Voltaire, Denis Diderot, and the greats of the day discussed it. But while other ideas in political science had real-world antecedents on which the founders could rely, there was no example of a truly secular government. No other nation had sought to protect the ability of its citizens to think freely by separating the government from religion and religion from the government. Until the theory was put into practice, true freedom of thought and even freedom of religion could not have existed. The United States realized those concepts because it embarked “upon a great and noble experiment…hazarded in the absence of all previous precedent—that of total separation of Church and State,” according to President John Tyler.46 America was the first nation to try this experiment; it invented the separation of state and church. Pulitzer Prize–winning author Garry Wills put it nicely: That [separation], more than anything else, made the United States a new thing on earth, setting new tasks for religion, offering it new opportunities. Everything else in our Constitution—separation of powers, balanced government, bicameralism, federalism—had been anticipated both in theory and practice…. But we invented nothing, except disestablishment. No other government in history had launched itself without the help of officially recognized gods and their state-connected ministers.47 Americans should celebrate this “great American principle of eternal separation.”48 It’s ours. It’s an American original. We ought to be proud of that contribution to the world, not bury it under myths. The founders’ private religious beliefs are far less important to the Judeo-Christian question than their views on separating state and church and the actions they took to divorce those two institutions. They were as close to consensus on separating the two as they were on any subject. In the first volume of The Decline and Fall of the Roman Empire, published the same year that America declared independence, historian Edward Gibbon wrote that “the various forms of worship, which prevailed in the Roman world, were all considered by the people to be equally true, by the philosopher as equally false, and by the magistrate as equally useful.”49 Most of the founders agreed with Gibbon and recognized that religion can be exploited for political gain and that religion, when it has civil power, is often deadly. These beliefs were common among the founders, but not universal. Benjamin Rush, a signer of the Declaration, believed that “the Christian religion should be preferred to all others” and that “every family in the United States [should] be furnished at public expense…with a copy of an American edition of the BIBLE.”50 However, in spite of, or likely because of, their divergent religious beliefs and backgrounds, the founders thought that separation made sense.

but they concluded that the reason why the milkshake was so good was because it fulfilled a purpose which they did not anticipate.

The moment everyone had been anticipating finally came when, at a quarter past nine in the morning on Monday, September 14, 1987, Parker walked up the trail to the pen at the South Lake location where Lucash had been station. In contrast to the media frenzy surrounding the wolves’ arrival in North Carolina, only Parker and four others - Roland Smith, from the Point Defiance Zoo; John Taylor, the Alligator River refuge director; Michael Phillips; and Chris Lucash - were there to witness the release. According to DeBlieu’s writings and Phillips’s field notes, Taylor and Parker walked up the sodden trail to the pen where the wolves sloshed through mud puddles against the far fence. Parker tossed some deer meat into the enclosure, as if it were any other regular feeding. Then he did something entirely different: he secured the gate wide open with a heavy chain. He and Taylor turned and walked back down the trail to rejoin the others at the Boston whaler that had ferried them to the remote spot. Phillips noted that “Parker uttered, ‘We did it. We let them go.’” Parker would reminisce of the moment later in his life that he couldn’t believe he had “scratched something out of the dirt, and it worked.” But after securing the pen door open, and once Parker’s tension dissipated, it was an anticlimactic moment. The wolves did not sense freedom and rush out. Rather, they stayed in their pen for several days, perhaps wary of the open gate. On the fourth morning, the female wandered out and traveled two miles. It took the male a week to move beyond the safe vicinity of the enclosure that had been his small but secure territory. The first two red wolves to be released back to the wild were free. But what would they choose to do with their freedom?

Even higher hopes were held for education as a product and protector of equality, especially in the light of the educational privileges of the elites. William Manning, the Billerica tavernkeeper, went to the heart of the matter: “Larning is of the greatest importance to the seport of a free government,” he wrote, “& to prevent this the few are always crying up the advantages of costly collages, national aca-dimyes & grammer schooles, in ordir to make places for men to live without work, & so strengthen their party. But are always opposed to cheep schools & woman schooles, the ondly or prinsaple means by which larning is spred amongue the Many.” This view, which was too strong for even the Jeffersonian press to print, anticipated the egalitarian thrust of the 1830s.

Among American newspapers, the New York Times offered by far the best and most extensive coverage of the war in Angola, and it was the New York Times that first revealed the existence of a U.S. covert operation there. In a front-page article on September 25, Leslie Gelb wrote that “millions of dollars are being poured covertly into Portugal and Angola by East and West,” including the Soviet Union and the United States. (The Soviets, he hastened to say, were “far more” involved in both Portugal and Angola than the Americans.)60 The article provoked nothing but total silence. “It was, and still is, a mystery to me why the Gelb report had so little public impact in the United States when it was published,” Nathaniel Davis writes.61 The explanation is suggested by a stern editorial in the Washington Post that appeared two days after Gelb’s article. The editorial endorsed the covert operation in Portugal, but not that in Angola. “The operation there seems much closer to the questionable crudely anti-communist adventures that have so marred the CIA’s past,” it observed. But this was not the point. The point was that the secret had been betrayed: “The disclosures illuminate the strange new semi-public setting in which ‘secret’ operations must now be devised. . . . Some would consider this anticipation of exposure as a healthy deterrent or even as just retribution for past excesses. We find it deplorable. The United States still has, we believe, reason to conduct certain covert operations abroad—Portugal is an excellent example. It should not be necessary to point out that covert operations must be covert. ‘National security’ unquestionably has been overworked as a rationale for secrecy but it has not lost all validity.”62

And is there really any possibility of discovering something in cyberspace? The Internet merely simulates a free mental space, a space of freedom and discovery. In fact, it merely offers a multiple but conventional space, in which the operator interacts with known elements, pre-existent sites, established codes. Nothing exists beyond its search parameters. Every question has an anticipated response assigned to it. You are the questioner and, at the same time, the automatic answering device of the machine. Both coder and decoder - you are, in fact, your own terminal. That is the ecstasy of communication. There is no 'Other' out there and no final destination. It's any old destination - and any old interactor will do. And so the system goes on, without end and without finality, and its only possibility is that of infinite involution. Hence the comfortable vertige of this electronic, computer interaction, which acts like a drug. You can spend your whole life at this, without a break. Drugs themselves are only ever the perfect example of a crazed, closed-circuit interactivity.

abuse God’s wonderful gift of freedom and use it for self-gratification, revenge, and the mirage of autonomy. This abuse began in Eden. But God was not taken by surprise. He had anticipated evil. He foresaw what would happen and planned accordingly. God did not destroy his human children for their rebellion. Instead, he would forgive and redeem them. The Bible makes it clear that God saw what was coming and had a plan of forgiveness and salvation in place before the rebellion even happened—from “the foundation of the world” to be precise (Eph

The things that we describe so carefully are called phenomena — the second element in the definition. The word phenomenon has a special meaning to phenomenologists: it denotes any ordinary thing or object or event as it presents itself to my experience, rather than as it may or may not be in reality. As an example, take a cup of coffee. (Husserl liked coffee: long before Aron talked about the phenomenology of apricot cocktails, Husserl told students in his seminars, ‘Give me my coffee so that I can make phenomenology out of it.’) What, then, is a cup of coffee? I might define it in terms of its chemistry and the botany of the coffee plant, and add a summary of how its beans are grown and exported, how they are ground, how hot water is pressed through the powder and then poured into a shaped receptacle to be presented to a member of the human species who orally ingests it. I could analyse the effect of caffeine on the body, or discuss the international coffee trade. I could fill an encyclopaedia with these facts, and I would still get no closer to saying what this particular cup of coffee in front of me is. On the other hand, if I went the other way and conjured up a set of purely personal, sentimental associations — as Marcel Proust does when he dunks his madeleine in his tea and goes on to write seven volumes about it — that would not allow me to understand this cup of coffee as an immediately given phenomenon either. Instead, this cup of coffee is a rich aroma, at once earthy and perfumed; it is the lazy movement of a curlicue of steam rising from its surface. As I lift it to my lips, it is a placidly shifting liquid and a weight in my hand inside its thick-rimmed cup. It is an approaching warmth, then an intense dark flavour on my tongue, starting with a slightly austere jolt and then relaxing into a comforting warmth, which spreads from the cup into my body, bringing the promise of lasting alertness and refreshment. The promise, the anticipated sensations, the smell, the colour and the flavour are all part of the coffee as phenomenon. They all emerge by being experienced. If I treated all these as purely ‘subjective’ elements to be stripped away in order to be ‘objective’ about my coffee, I would find there was nothing left of my cup of coffee as a phenomenon — that is, as it appears in the experience of me, the coffee-drinker. This experiential cup of coffee is the one I can speak about with certainty, while everything else to do with the bean-growing and the chemistry is hearsay. It may all be interesting hearsay, but it’s irrelevant to a phenomenologist.

Multiple studies have confirmed that these two motivations are the most common. In the Kauffman Foundation’s study of 549 founders of American technology startups, 75% of the respondents said that building wealth was a very important motivation for becoming an entrepreneur and 64% said the same of wanting to own their own businesses.16 Likewise, the Panel Study of Entrepreneurial Dynamics asked 1,214 respondents about their motives for starting a business. The top six motivations were control motivations, such as freedom to take one’s own approach to work and fulfilling a personal vision, and wealth-building motivations, such as gaining financial security and building great wealth.17 The CareerLeader

The perspective from which this book is written is different. It celebrates the end of Christendom and the distorting influence of power, wealth, and status on the Christian story. It grieves the violence, corruption, folly, and arrogance of Christendom. It rejoices that all who choose to become followers of Jesus today do so freely without pressure or inducements. It revels in a context where the Christian story is becoming unknown and can be rediscovered (by Christians and others). It welcomes the freedom to look afresh at many issues seen for so long only through the lens of Christendom. It anticipates new and liberating discoveries as Christians explore what it means to be a church on the margins that operates as a movement rather than an institution. And it trusts that history will turn out how God intends with or without Christians attempting to control it.

The night embarks, or dark ages, Flocks returning to nests, congesting the city, Rush hours begin, honking and jamming, Few like us aren’t in hurry, waiting by the bus stop, Chatting over trivial episodes, perhaps making memories of lifelong, Evenings spent miles across, freedom, I could return at anytime, No one to ask, hardly any anticipation, I am home now, thus my phone rings, cozy wintry dewdrop.

Young minds are to be liberated from the apparition of deprivation and criticism which accumulated from schooling.

They [Athenians] deposited their children and wives and mothers safe in Salamis, and assembled to their aid the ships of their allies. A few days later both the land army and the fleet of the barbarians appeared; at such a sight, who would not have been afraid of the greatness and terror of the danger that had come upon our city in her struggle for the freedom of Greece? What were the feelings of those who beheld their friends on board those ships, when their own salvation was as doubtful as the approaching contest; or again, of those who were about to do battle at sea for their dearest, for the prizes there in Salamis? On every hand they were surrounded by such a multitude of foes that they reckoned it the least of their present troubles to anticipate their own death, but saw the greatest of disasters in the fate that they must expect to be dealt by the barbarians, if successful, to those whom they had transported from the city. We may be sure that the perplexity of their case made them often grasp each other by the hand, and with reason bewail their plight; knowing their own ships to be few, and seeing those of the foe to be many; understanding that their city was now deserted, that their land was being ravaged and overrun by the barbarians, that the temples were being burnt, and that horrors of every kind were close upon them. (Funeral Oration section 34-37)

Experiments like Lack's indicate considerable flexibility. The results should not be overinterpreted as indicating tendencies to reflexive responding, as Krebs and Dawkins (1984, p. 385) did: *that animals are susceptible to being "tricked" by the crude dummies of ethologists ... makes it Ukely that natural selection will favor similar exploitation by other animals'. In real events stimuli are not isolated. Animals trying to 'trick' other individuals will inevitably supply information from many sources, some of which may be contradictory. Natural selection will have opposing effects, favoring exploita- tion on the one hand and flexible coping procedures on the other. Surely one of the hardest questions about flexibility is: to what extent can signalers anticipate responses to their signaling and control that signaling to influence the behavior of other individuals? Can they choose whether to signal, and perhaps even what signal to use, based on expectations of the responses they may eUcit? The parrot Alex can, with Enghsh words (e.g. Pepperberg, 1990), but can birds have similar control over their species- specific signaling? Evidence of such effects is inconclusive. So-called 'audience effects' are sometimes cited as evidence of volitional control of signaling; some may well be. In many if not most cases, however, plausible alternative explanations have not been ruled out (Smith, 1990, pp. 211-214). For instance, does an individual ground squirrel (e.g. Spermophilus beldingi) behave differently on detecting a predator if it is near or not near its close relatives? It is more likely to utter trills when near close relatives (Sherman, 1977), but is this because in such a situation it is more likely alertly to monitor a predator, or because its audience elicits the calls? If the former, then the audience effect does not influence signaling directly. The influence is indirect, through an effect on the signaler's monitoring behavior. If a high probability of staying attentive is part of the information that the vocalization provides about the signaler's behavior, then the presence of relatives may be simply a condition for the monitoring rather than a basis for a decision to vocalize. The point is that we can not learn whether animals make decisions about whether to signal until we have fully grasped the requisite conditions (and thus the regular correlates) of signaling. If an individual retains freedom with respect to those correlates, then its signaling can be modulated by audience effects and the like. However, if the correlates are regular and thus represented by the 'messages' of the signal, there is little opportunity to signal electively. Signaling behavior is useful for cognitive research only when the referents of signals have been carefully studied. Surprisingly, a signaler can also be its own audience. An unanticipated effect of an individual's vocal signahng on its own hormonal states was discovered by Cheng (1992). The ovarian follicles of female Ring Doves, Streptopelia risoria, who cannot coo because of experimental brain lesions, severed syringial nerves or deflated air sacs do not mature. If the doves are exposed to playback of their own previously recorded coos, the follicles do mature. Cheng proposed that 'vocal self-stimulation' might also be important in physiological responses to other signahng - a male passerine's singing, for instance, or a human's crying, talking or singing in the dark. Any such physiological changes would alter the bases for cognitive processing, and thus for social responsiveness as well.

Fawning can look like always agreeing with others, even when you disagree inside. It’s constantly trying to keep the peace, putting others’ needs before your own, even when it hurts you. People who fawn often become hyperattuned to others’ moods, trying to anticipate and meet their needs before they’re even expressed.

A scarce, artificial and belated phenomenon, love can only blossom under certain mental conditions, rarely conjoined, and totally opposed to the freedom of morals which characterizes the modern era. Véronique had known too many discothèques, too many lovers; such a way of life impoverishes a human being, inflicting sometimes serious and always irreversible damage. Love as a kind of innocence and as a capacity for illusion, as an aptitude for epitomizing the whole of the other sex in a single loved being rarely resists a year of sexual immorality, and never two. In reality the successive sexual experiences accumulated during adolescence undermine and rapidly destroy all possibility of projection of an emotional and romantic sort; progressively, and in fact extremely quickly, one becomes as capable of love as an old slag. And so one leads, obviously, a slag’s life; in ageing one becomes less seductive, and on that account bitter. One is jealous of the young, and so one hates them. Condemned to remain unavowable, this hatred festers and becomes increasingly fervent; then it dies down and fades away, just as everything fades away. All that remains is resentment and disgust, sickness and the anticipation of death.

Nineteen seventy-three, the year that the Basic Treaty came into force, was also when the Conference on Security and Cooperation in Europe (CSCE) began. A total of thirty-five countries participated: seven members of the Warsaw Pact, fifteen members of NATO, and thirteen neutral countries. The conference ended in 1975 with the signing of the Helsinki Final Act, which set out common aims for culture, science, the economy, environmental protections, and disarmament, in order to improve security and the enforcement of human rights in Europe during the Cold War. The far-reaching effect of this document, which was felt beyond the end of the Cold War and long into my time as chancellor, will play a role later on. At the time, I could neither anticipate nor recognize its importance.

Two things are certain about freedom: that we are never determined and yet that we never change, that, retrospectively, we can always find in our past the anticipation of what we have become. It is up to us to understand both these things simultaneously, as well as the way freedom dawns in us without breaking our bonds with the world.

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