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Flying fighters is simply an assignment, but being a fighter pilot isn’t. Being a fighter pilot is a state-of-mind. It’s an attitude toward your job, toward the mission, toward the way you live your life. You don’t have to fly fighters to be a fighter pilot. You’ve simply got to have the attitude. There are fighter pilots driving B-52s and fighter pilots hauling trash. They may not have the flash and glamour, but they are the best they can possibly be at the job they’ve got to do. There are pilots who fly fighters and there are fighter pilots. You guys want to be fighter pilots, not pilots flying fighters. Look for the difference.” This is profound stuff for the Korat bar. It makes sense to me. I’ve thought a lot about

The bacteria don't physically reshape the gut themselves. Instead, they work via their hosts. They are more management than labour. Lora Hooper demonstrated this by infusing into germ-free mice a common gut bacterium called Bacteroides thetaiotaomicron-or B-theta to its friends. She found that the microbe actovated a wide range of mouse genes that are involved in absorbing nutrients, building an impermeable barrier, breaking down toxins, creating blood vessels, and creating mature cells. In other words, the microbe told the mice how to use their own genes to make a healthy gut. Scott Gilbert, a developmental biologist, calls this idea co-devolopment. It's as far as you can get from the still-lingering idea that microbes are just threats. Instead, they actually help us become who we are.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

Kashmir Shaivism also developed an integrated and effective method of spiritual practice that includes intense devotion, the study of correct knowledge, and a special type of yoga unknown to other systems of practical philosophy. These three approaches are meant to be carefully integrated to produce a strong and vibrant practice. Yoga is the main path that leads to Self-realization, theoretical knowledge saves yogins from getting caught at some blissful but intermediary level of spiritual progress, and devotion provides them the strength and focus with which to digest correctly the powerful results of yoga and so avoid their misuse. This is a practice for both the mind and the heart. The teachings offers offer a fresh and powerful understanding of life that develops the faculties of the mind, while the devotional aspects of Kashmir Shaivism expand the faculties of a student’s heart. Combined together, both faculties help students reach the highest goal to which Shaiva yoga can dead them. The yoga system of Kashmir Shaivism is known as the Trika system. It includes many methods of yoga, which have been classified into three groups known as sambhava, sakta, and anava. Sambhava yoga consists of practices in direct realization of the truth, without making any effort at meditation, contemplation, or the learning of texts. The emphasis is on correct being, free from all aspects of becoming. This yoga transcends the use of mental activity. Sakta yoga consists of many types of practices in contemplation on the true nature of one’s real Self. Anava yoga includes various forms of contemplative meditation on objects other than one’s real Self, such as the mind, the life-force along with its five functions (the five pranas), the physical form along with its nerve-centers, the sounds of breathing, and different aspects of time and space. Trika yoga teaches a form of spiritual practice that is specific to Kashmir Shaivism. This system, along with its rituals, has been discussed in detail in Abhinavagupta’s voluminous Tantraloka, which is one of the world’s great treatises on philosophy and theology. Unlike many other forms of yoga, the Trika system is free from all types of repression of the mind, suppression of the emotions and instincts, and starvation of the senses. It eliminates all self-torturing practices, austere vows or penance, and forcible renunciation. Shaiva practitioners need not leave their homes, or roam as begging monks. Indifference (vairagya) to worldly life is not a precondition to for practicing Trika yoga. Sensual pleasures automatically become dull in comparison with the indescribable experience of Self-bliss. This is a transforming experience that naturally gives rise to a powerful form of spontaneous indifference to worldly pleasures. Finally, regardless of caste, creed, and sex, Trika yoga is open to all people, who through the Lord’s grace, have developed a yearning to realize the truth, and who become devoted to the Divine. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. xxiii-xxiv

Books can be sources of inspiration for anyone, anywhere. In 2011, I went to Madurai to inaugurate the Paediatric Oncology unit of the Meenakshi Mission Hospital. After the programme, a person who looked very familiar approached me. When he came closer, I realized that he has been my driver when I was working with DRDL in Hyderabad. His name is V. Kathiresan, and he worked with me day and night for nine years. During that time, I had noticed that he was always reading in his spare time, be it a book, magazine or a newspaper. That dedication attracted me. One day, I asked him what made him read so much during his leisure time. He replied that he had a son and daughter and both asked him lots of questions. In order to give them correct answers, he read and studied whenever he got the time. The spirit of learning in him impressed me and I told him to study formally through a distance education course. I also gave him some free time to attend the course and complete his +2 and then to apply for higher education. He took that as a challenge and kept on studying. He did B.A. (History), then M.A. (History) and then he did M.A. (Political Science). He also completed his B.Ed and then M.Ed. Then he registered for his Ph.D in Manonmaniam Sundaranar University and got his Ph.D in 2001. He joined the education department of Tamil Nadu government and served for a number of years. In 2011, when I met him, he was an assistant professor in the Government Arts College at Mellur near Madurai. What extraordinary commitment and dedication had helped him to acquire the right skills in his leisure time and changed the course of his life.

It earns its keep. As it digests HMOs, B. infantis releases short-chain fatty acids (SCFAs) that feed an infant's gut cells - so while mothers nourish this microbe, the microbe in turn nourishes the baby. Through direct contact, B. Infantis also encourages gut cells to make adhesive proteins that seal the gaps between them, and anti-inflammatory molecules that calibrate the immune system. These changes only happen when B. infantis grows on HMOs; if it gets lactose instead, it survives but doesn't engage in any repartee with the baby's cells. It unlocks its full beneficial potential only when it feeds on breast milk. Likewise, for a child to reap the full benefits that milk can provide, B. infantis must be present. For that reason, David Mills, a microbiologist who works with German, actually sees B. infantis as part of milk, albeit a part that is not made in the breast.

The bacteria don’t physically reshape the gut themselves. Instead, they work via their hosts. They are more management than labour. Lora Hooper demonstrated this by infusing into germ-free mice a common gut bacterium called Bacteroides thetaiotaomicron – or B-theta to its friends.7 She found that the microbe activated a wide range of mouse genes that are involved in absorbing nutrients, building an impermeable barrier, breaking down toxins, creating blood vessels, and creating mature cells. In other words, the microbe told the mice how to use their own genes to make a healthy gut.8 Scott Gilbert, a developmental biologist, calls this idea co-development. It’s as far as you can get from the still-lingering idea that microbes are just threats. Instead, they actually help us become who we are.9

Right away, we realized that we’d made a terrible mistake. Everything about the project ran counter to what we believed in. We didn’t know how to aim low. We had nothing against the direct-to-video model, in theory; Disney was doing it and making heaps of money. We just couldn’t figure out how to go about it without sacrificing quality. What’s more, it soon became clear that scaling back our expectations to make a direct-to-video product was having a negative impact on our internal culture, in that it created an A-team (A Bug’s Life) and a B-team (Toy Story 2). The crew assigned to work on Toy Story 2 was not interested in producing B-level work, and more than a few came into my office to say so. It would have been foolish to ignore their passion.

J.R. Dupuche, ‘Sufism and Hesychasm’, in B. Neil, G. D. Dunn and L. Cross (eds.), Prayer and Spirituality in the Early Church III: Liturgy and Life (Strathfield, NSW, 2003), 335–43.

While aesthetic richness has prevailed in Indian spiritual life form ancient times, there has also been a parallel puritanical aspect among Indian people. This puritanism was prevalent in various traditions of monks, and evolved into the systems of Buddhism and Jainism. Monks of these two religious paths prohibited the use of objects that were pleasing to the senses, and prescribed forcible control of the mind and senses, suppression of the emotions and instincts, and renunciation of worldly enjoyments. Those monks who became experts in this austere type of penance often developed supernatural psychic powers like telepathy and hypnotism. Even though Patanjali denounced the attainment of such powers (siddhis) as being impediments to liberation (Yogasutra, IV.36-37) still they tended to have considerable influence on people from all walks of life. Brahmanic thinkers were inflienced as well, but wisely accommodated the ideals and practices of these monks by placing them into the renunciatory and seclusionary periods of a practitioner’s later lifetime (the third and fourth stages which follow the student and householder stages). Tantric theologians did not accept puritanism. Instead they propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti). They accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders. They did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 118.

Perfectly pure beings, having evolved the world through their own natural vilasa [exuberant divine play], and offering all things as oblations to the sacred fire of their own pure and perfect Consciousness, excel all while drinking deep the nectar of the blissfulness of their own vilasa, vibrating within their heart” (Amritavagbhava, Atmavilasa, IV.24). Such a yogin takes up the limitations of the world, absorbs them into himself, and offers them into the sacred fire of pure I-consciousness. The ability to thus transform the mundane and limited into the finest and purest is the highest goal of all life. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 132–133.

Patterson died in 2014 but Mazmanian is now carrying on his friend's work. His long-term goal is to develop a bacterium that people can swallow to control some of the more difficult symptoms of autism. That might be B-frag: it certainly worked well in the mice, and happens to be the most heavily depleted microbe in the guts of people with autism. Parents with autistic children, who read about his work, regularly email him about where to get the bacterium. Many such parents are already giving probiotics to their kids to help with their gut problems, and some claim to have seen improvements in behaviour. Mazmannia now wants hard clinical evidence to accompany these anecdotes. He is optimisitic.

20 In 1932, Adolf A. Berle and Gardiner C. Means, lawyer and economics professor, respectively, published The Modern Corporation and Private Property, a highly influential study revealing that top executives of America’s giant companies were not even accountable to their own shareholders but operated the companies “in their own interest, and…divert[ed] a portion of the asset fund to their own uses.”21 The only solution, concluded Berle and Means, was to enlarge the power of all groups within the nation who were affected by the large corporation, including employees and consumers. They envisioned the corporate executive of the future as a professional administrator, dispassionately weighing the claims of investors, employees, consumers, and citizens, and allocating benefits accordingly. “[I]t seems almost essential if the corporate system is to survive—that the ‘control’ of the great corporations should develop into a purely neutral technocracy, balancing a variety of claims by various groups in the community and assigning each a portion of the income stream on the basis of public policy rather than private cupidity.

Chance’ simply means historical contingency - this happens rather than that. It is not automatically to be given the tendentious adjective “blind”, as if it were an unambiguous sign of meaninglessness. Rather, it may be seen as signifying the shuffling exploration and realization of fertile possibilities, by which creation makes itself. This due independence of process is a good gift, but it has a necessary cost attached to it. Raggednesses and blind alleys, as well as fruitful outcomes, are inescapable accompaniments of this evolving self-realization. Biology even helps theology a little with the deep question of theodicy, the problem of the evil and suffering of the world. Exactly the same biochemical processes that enable some cells to mutate and produce new forms of life - in other words, the very engine that has driven the stupendous four billion year history of life on Earth - these same processes will inevitably allow other cells to mutate and become malignant. In a non-magic world, it could not be different, and the world is not magic because its Creator is not a capricious Magician. I do not pretend for a moment that this insight removes all the perplexities posed by the sufferings of creation. Yet it affords some mild help, in that it suggests that the existence of cancer is not gratuitous, as if it were due to the Creator’s callousness or incompetence. We all tend to think that if we had been in charge of creation we would have made a better job of it. We would have kept the nice things (flowers and sunsets) and got rid of the nasty (disease and disaster). The more science helps us to understand the process of the universe, the more, it seems to me, to cohere into a single ‘package deal’. The light and the dark are two sides of the same coin. John Polkinghorne, “Understanding the Universe”, Cosmic Questions, James. B Miller, ed.

LIBOR; as if bank LI-fe BOR-ed of manipulations.

Increasingly, Christians in the West have become biblically illiterate. Most do not know the books of the Bible, the Ten Commandments, or even the events of Jesus’s life. We cannot articulate the great “drama” of redemption—from both Old and New Testaments—or what basic biblical words mean, like justification, adoption, or sanctification. Much of this biblical illiteracy stems from a simple lack of reading Scripture Cosby, B. H. (2017). Reading the Bible for Transformation. In E. A. Blum & T. Wax (Eds.), CSB Study Bible: Notes (p. xlviii). Nashville, TN: Holman Bible Publishers.

The ancient sages of Kashmir Shaivism did not look for the truth only in logic and intellectual speculation. They relied much more on their experiences during deep yogic states to guide them in understanding and clarifying age-old philosophical dilemmas. They discovered the Absolute within themselves and found that they were one with it. They studied the Self that lay beyond the mind and the ego, and found that It was divine, creative energy. God was not some distant ruler or some inert entity. These sages realized and recognized that He was within everything, was the vitality of life itself, and was always the one transcendent Reality as well. In this way Kashmir Shaivites taught the principle of theistic absolutism. For centuries Indian philosophers have been debating whether this world is real or an illusion. In the process of watching the unfolding of their own creative energy during meditation, the sages of Kashmir found the source of all creation, and witnessed how everything in this universe evolves from this one absolute Reality into manifestation which is also real. Because all creation exists within the Absolute, they established the principle of spiritual realism. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. x

In 1997, executives at Disney came to us with a request: Could we make Toy Story 2 as a direct-to-video release—that is, not release it in theaters? At the time, Disney’s suggestion made a lot of sense. In its history, the studio had only released one animated sequel in theaters, 1990’s The Rescuers Down Under, and it had been a flop. In the years since, the direct-to-video market had become extremely lucrative, so when Disney proposed Toy Story 2 for video release only—a niche product with a lower artistic bar—we said yes. While we questioned the quality of most sequels made for the video market, we thought that we could do better. Right away, we realized that we’d made a terrible mistake. Everything about the project ran counter to what we believed in. We didn’t know how to aim low. We had nothing against the direct-to-video model, in theory; Disney was doing it and making heaps of money. We just couldn’t figure out how to go about it without sacrificing quality. What’s more, it soon became clear that scaling back our expectations to make a direct-to-video product was having a negative impact on our internal culture, in that it created an A-team (A Bug’s Life) and a B-team (Toy Story 2). The crew assigned to work on Toy Story 2 was not interested in producing B-level work, and more than a few came into my office to say so.

When a person converts to Christianity, he or she not only enters a relationship with Christ and inherits eternal life, but also adopts a worldview—a set of lenses through which to view the world. Other critical worldview questions include What is real? (metaphysics); How do we know that which we know? (epistemology); What happens to a person after death? Where is history going? and What kind of a thing is a person? (anthropology). For more discussion on the subject of one’s worldview, see James W. Sire, The Universe Next Door, 4th ed. (Downers Grove, Ill.: InterVarsity, 2004); J. P. Moreland, Love Your God with All Your Mind (Colorado Springs: Nav-Press, 1998); and Nancy Pearcey and Phillip E. Johnson, Total Truth: Liberating Christianity from Its Cultural Captivity (Wheaton: Crossway, 2001).

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