Bond We Share Quotes

It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give.

My sisters. My blood. My skin. What a gruesome bond we shared.

As I listened and watched, I knew he was as perfectly aware of me as I was of him, though he kept his infallible rhythm. I knew he could sense every inch of my skin from across the floor, as I could his, feeling every thread of the powerful centuries-old bond we shared. In that moment my lips grew numb and something spun deliciously warm in my chest. In that precise moment I knew I was undeniably in love with him.

In the end it was Shadowhunting they had bonded over—a shared love of sharp-edged weapons, gleaming seraph blades, the painful pleasure of burning Marks, the thought-numbing swiftness of battle. When Alec had wanted to go out hunting alone with Jace, leaving Izzy behind, Jace had spoken up for her: “We need her with us; she’s the best there is. Aside from me, of course.” She had loved him just for that.

When we fully understand the brevity of life, its fleeting joys and unavoidable pains; when we accept the facts that all men and women are approaching an inevitable doom: the consciousness of it should make us more kindly and considerate of each other. This feeling should make men and women use their best efforts to help their fellow travelers on the road, to make the path brighter and easier as we journey on. It should bring a closer kinship, a better understanding, and a deeper sympathy for the wayfarers who must live a common life and die a common death.

Together we shared a bond not even death would violate.

To this world. To the next. To the people we meet between and the bonds we share.

In the mantra of shared hatred and placing the blame on Israel, our cowardice to face the barbarity of our heads of states was replaced with a divine purpose. Contemplating the manifestation of the eradication of hatred I often concluded, the entirety of the Middle East’s theocracies and dictatorships would be replaced by total anarchy. We would be left with nothing, as our brotherhood of hatred was the only bond known to us. Enculturated in the malarkey of that demagoguery, forces beyond our control and comprehension seem to deceive us into a less harmful and satisfactory logic as opposed to placing some blame on ourselves and thus, having to act to reverse that state of affairs.

He and I…we share a bond. Not love, exactly. It goes beyond that. He is mine as surely as sun follows moon across the sky. Mine before ever I knew he existed. Mine until death and beyond.

We share a bond. We do everything together. We have a piece of strong, invisible thread connecting us. It’s indestructible – it can never be broken. The thread is the key item that links us together. We understand each other.

To anyone else, Xavier's use of the word angel would have sounded like nothing more than a lovesick teenager professing his admiration. Only the two of us knew differently and now we both shared a secret- that brought us closer than ever. It was as if we had just sealed the bond between us, closed the gap, and made it final.

This is why we are chosen warrior partners, because we share such a perfect bond of sympathy. Come to me, Jamie, that we might share a manly embrace.

We should not expect individuals to produce good, open-minded, truth-seeking reasoning, particularly when self-interest or reputational concerns are in play. But if you put individuals together in the right way, such that some individuals can use their reasoning powers to disconfirm the claims of others, and all individuals feel some common bond or shared fate that allows them to interact civilly, you can create a group that ends up producing good reasoning as an emergent property of the social system. This is why it's so important to have intellectual and ideological diversity within any group or institution whose goal is to find truth (such as an intelligence agency or a community of scientists) or to produce good public policy (such as a legislature or advisory board).

We had come from lecture halls, school desks and factory workbenches, and over the brief weeks of training, we had bonded together into one large and enthusiastic group. Grown up in an age of security, we shared a yearning for danger, for the experience of the extraordinary. We were enraptured by war.

He’s been protecting this intense, precious bond we share that is more than desire, more than tenderness, more than adoration, more than love.

The common bond of humanity and decency that we share is stronger than any conflict, any adversity. Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom. Ubuntu was right.

But we can perhaps remember, if only for a time, that those who live with us are our brothers, that they share with us the same short moment of life; that they seek, as do we, nothing but the chance to live out their lives in purpose and in happiness, winning what satisfaction and fulfillment they can. Surely, this bond of common faith, this bond of common goal, can begin to teach us something. Surely, we can learn, at least, to look at those around us as fellow men, and surely we can begin to work a little harder to bind up the wounds among us and to become in our own hearts brothers and countrymen once again.

Lacking a shared language, emotions are perhaps our most effective means of cross-species communication. We can share our emotions, we can understand the language of feelings, and that's why we form deep and enduring social bonds with many other beings. Emotions are the glue that binds.

Why does the third of the three brothers, who shares his food with the old woman in the wood, go on to become king of the country? Why does James Bond manage to disarm the nuclear bomb a few seconds before it goes off rather than, as it were, a few seconds afterwards? Because a universe where that did not happen would be a dark and hostile place. Let there be goblin hordes, let there be terrible environmental threats, let there be giant mutated slugs if you really must, but let there also be hope. It may be a grim, thin hope, an Arthurian sword at sunset, but let us know that we do not live in vain.

The common bond of humanity and decency that we share is stronger than any conflict, any adversity, any challenge. Fighting for your convictions is important. But finding peace is paramount. Knowing when to fight and when to seek peace is wisdom.

One thing has become crystal clear to me overnight: I have never felt as close to anyone as I do to Chris. It is not from the amount of time we've spent together, but from the strength of the unquestionable bond we share.

The suffering or the bad memories are as important as the good memories, and the good experiences. If you sort of, can imagine life as being 99% of the time quite linear, and most of the time you're in a state of neither happiness nor sadness. And then that 1% of the time you experience moments of very crystalised happiness, or crystalised sadness, or loneliness or depression. And I believe all of those moments are very pertinant. It's like I said to you, that for me it's mostly those crystalised moments of melancholy which are more inspirational to me. And in a strange way they become quite beautiful in their own way. Music that is sad, melancholic, depressing, is in a kind of perverse way more uplifting. I find happy music extremely depressing, mostly - mostly quite depressing. It's particularly this happy music that has no spirituality behind it - if it's just sort of mindless party music, it'd be quite depressing. But largely speaking, I was the kind of person that responds more to melancholia, and it makes me feel good. And I think the reason for this is, I think if you respond strongly to that kind of art, it's because in a way it makes you feel like you're not alone. So when we hear a very sad song, it makes us realise that we do share this kind of common human experience, and we're all kind of bonded in sadness and melancholia and depression.

When we tell our partners that we feel jealous, we are making ourselves vulnerable in a very profound way. When our partners respond with respect, listen to us, validate our feelings, support and reassure us, we feel better taken care of than we would have if no difficulty had arisen in the first place. So we strongly recommend that you and your partners give each other the profoundly bonding experience of sharing your vulnerabilities. We are all human, we are all vulnerable, and we all need validation.

Too often, we judge other groups by their worst examples - while judging ourselves by our best intentions. And this has strained our bonds of understanding and common purpose. But Americans, I think, have a great advantage. To renew our unity, we only need to remember our values. We have never been held together by blood or background. We are bound by things of the spirit – by shared commitments to common ideals.

Common enemy intimacy is counterfeit connection and the opposite of true belonging. If the bond we share with others is simply that we hate the same people, the intimacy we experience is often intense, immediately gratifying, and an easy way to discharge outrage and pain. It is not, however, fuel for real connection. It’s fuel that runs hot, burns fast, and leaves a trail of polluted emotion. And if we live with any level of self-awareness, it’s also the kind of intimacy that can leave us with the intense regrets of an integrity hangover. Did I really participate in that? Is that moving us forward? Am I engaging in, quite literally, the exact same behavior that I find loathsome in others?

Then I, Wrath, son of Wrath, do take you as my shellan, to watch over and care for you and any begotten young we may have, sure as I would and will my kingdom, and its citizenry. You shall be mine fore’ermore—your enemies are mine own, your bloodline to mix with mine own, your dusks and your dawns to share only with me. This bond shall ne’er be torn asunder by forces within or without—and”—here he paused—“there shall be one and only one female for all mine days, and you shall be that only queen.

This business I'm in is different. It's special. The people around me feel like brothers and sisters. We hardly know each other, but we're that close; somehow there's been an immediate bonding between total strangers. We share each other's triumphs, and when one of us gets hurt, we all bleed - it's corny, I know, but it's true. I've never experienced anything like this before. It's great. It turns up the heat in life.

It was a confirmation of a connection that already existed. And it was a bond that extended far beyond the borders of a shared living space. We would have stayed together even without a marriage certificate . . . but I believed in the permanence it represented. It was a piece of paper you could build a life on.

The amateur dreads becoming who she really is because she fears that this new person will be judged by others as "different." The tribe will declare us "weird" or "queer" or "crazy." The tribe will reject us. Here's the truth: the tribe doesn't give a shit. There is no tribe. That gang or posse that we imagine is sustaining us by the bonds we share is in fact a conglomeration of individuals who are just as fucked up as we are and just as terrified. Each individual is so caught up in his own bullshit that he doesn't have two seconds to worry about yours or mine, or to reject or diminish us because of it. When we truly understand that the tribe doesn't give a damn, we're free. There is no tribe, and there never was. Our lives are entirely up to us.

On the open road there are no strangers. You share the same sky, the same mountain, the same sunshine and shade. On the open road we are all brothers. The

When we establish human connections within the context of shared experience we create community wherever we go.

We find common bonds in the shared details of the human journey, not in the divergent conclusions we draw from those details.

Patriotism is a thing difficult to put into words. It is neither precisely an emotion nor an opinion, nor a mandate, but a state of mind -- a reflection of our own personal sense of worth, and respect for our roots. Love of country plays a part, but it's not merely love. Neither is it pride, although pride too is one of the ingredients. Patriotism is a commitment to what is best inside us all. And it's a recognition of that wondrous common essence in our greater surroundings -- our school, team, city, state, our immediate society -- often ultimately delineated by our ethnic roots and borders... but not always. Indeed, these border lines are so fluid... And we do not pay allegiance as much as we resonate with a shared spirit. We all feel an undeniable bond with the land where we were born. And yet, if we leave it for another, we grow to feel a similar bond, often of a more complex nature. Both are forms of patriotism -- the first, involuntary, by birth, the second by choice. Neither is less worthy than the other. But one is earned.

Yeah, I'm just trying to figure out what it means. I've never heard of bonds sharing languages either, and yet...' I pull her even closer, feeling an explosion of heat rush between us as I whisper, 'I think it means we were meant to be together." 'If you two start making out I will fling you out of the wind bubble,' Gus warns. I can't help laughing.

We must love someone. We must keep loving, all our days, Someone, anyone, anywhere Outside our selves; For even the sarus crane Will grieve over its lost companion, And the seal its mate. Somewhere in life There must be someone To take your hand And share the torrid day. Without the touch of love There is no life, and we must fade away.

It might have been the first time in my life I understood what an easy bond it was, to share a neighborhood as we had done, to share a time past.

In today's world, the elites are growing even more comfortable with one another across national lines, yet at the same time, less comfortable with low-income people who share their nationality. How we create those bonds of community that are truly global as well as national is one of our generation's great challenges.

Somehow the promise we had made on that piece of paper gave me more freedom than I’d ever known before. It allowed both of us to argue, to laugh, to risk, to trust—without fear. It was a confirmation of a connection that already existed. And it was a bond that extended far beyond the borders of a shared living space. We would have stayed together even without a marriage certificate . . . but I believed in the permanence it represented. It was a piece of paper you could build a life on.

At an early age I found myself facing the incomprehensible, the unthinkable, death. Ever since, I have known nothing on this earth can be shared because we own nothing. There is a word inside us stronger than all others - and more personal. A word of solitude and certainty, so buried in its night that it is barely audible to itself. A word of refusal, but also of absolute commitment, forging its bonds of silence in the emfathomable silence of the bond. This word cannot be shared. Only sacrificed.

We have the power those who came before us have given us, to move beyond the place where they were standing. We have the trees, and water, and sun, and our children. Malcolm X does not live in the dry texts of his words as we read them; he lives in the energy we generate and use to move along the visions we share with him. We are making the future as well as bonding to survive the enormous pressures of the present, and that is what it means to be a part of history.

There is no ready vocabulary to describe the ways in which artists become artists, no recognition that artists must learn to be who they are (even as they cannot help being who they are.) We have a language that reflects how we learn to paint, but not how we learn to paint our paintings. How do you describe the [reader to place words here] that changes when craft swells to art? "Artists come together with the clear knowledge that when all is said and done, they will return to their studio and practice art alone. Period. That simple truth may be the deepest bond we share. The message across time from the painted bison and the carved ivory seal speaks not of the differences between the makers of that art and ourselves, but of the similarities. Today these similarities lay hidden beneath urban complexity -- audience, critics, economics, trivia -- in a self-conscious world. Only in those moments when we are truly working on our own work do we recover the fundamental connection we share with all makers of art. The rest may be necessary, but it's not art. Your job is to draw a line from your art to your life that is straight and clear.

If my mother and I shared anything without having carefully considered it, it was this undying ember of a dream that we will someday, somehow find ourselves reaping the bounty of a blooming mother-daughter bond, the roots of which we both refuse to tend in the meantime.

The closest bond that we share with our brethren is that of grief. Every community knows sorrow.

Families might usually be bonded by blood, but maybe sometimes they’re bonded by shared secrets, by a delicate mixture of caution and faith, by the conviction that hiding together is better in every way than hiding alone.

We were not a foursome. For that, we’d need to be bonded by secrets, and I shared none of mine. Secrets cut you off from everyone else, so I would always suggest the vast majority of our exploits to mask that I never could quite connect with them in the first place. Insert a stifled sob here, would you?

The bond forms from respect and shared experience, and though attraction can sometimes play its part, it is not necessary. Love is love and is the most powerful connection we humans have.

We were sisters. We felt each other's pain. We caused each other's pain. We knew the smell of each other's morning breath. We made each other cry. We made each other laugh. We got angry, pinched, kicked, screamed at each other. We kissed, on the forehead, nose on nose, butterfly eyelashes swept against cheeks. We wore each other's clothes. We stole from each other, treasured objects hidden under pillows. We defended each other. We lied to each other. We pretended to be older people, other people. We played dress up. We spied on each other. We possessed each other like shiny things. We loved each other with potent, fervent fury. Animal fury. Monstrous fury. My sisters. My blood. My skin. What a gruesome bond we shared.

Compassion, Brené Brown explains, is the expression of ‘a deeply held belief that we are inextricably connected to each other’ by the bonds of shared human imperfection, of suffering and of love and of goodness. If we make the vulnerable choice to connect with empathy—to be vulnerable, excruciatingly so, in order to access that in me which has suffered as you are now suffering—we bring compassion alive by communicating that bond, so others know they are never alone.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

Intimate, or emotional, loneliness is the longing for a close confidante or intimate partner—someone with whom you share a deep mutual bond of affection and trust. Relational, or social, loneliness is the yearning for quality friendships and social companionship and support. Collective loneliness is the hunger for a network or community of people who share your sense of purpose and interests. These three dimensions together reflect the full range of high-quality social connections that humans need in order to thrive. The lack of relationships in any of these dimensions can make us lonely, which helps to explain why we may have a supportive marriage yet still feel lonely for friends and community.

Lacking meaningful attachments, people are finding a perverse bond in at least sharing a common enemy.

Where did the fiction go? When did we begin to write off literature when its contents contained a character who remained true to themselves? It’s not my job as an author to create a character everyone likes, one who personifies perfection. However…it is my job to be true to the character’s personality, even when their attributes are dark, demented, and contrary to all we believe, or have been taught is right. It is my job to show the reader, the good, bad, and the ugly of the protagonist’s true nature that resides within them. It is not my job to create a character everyone loves, adores, agrees, and sides with. True literature remains true to the characters within the pages they inhabit; even when the readers may not understand or agree with their integrity or lack thereof. As an author I share a bond with each and every character within the books I write. Though they are figments of my imagination, they are alive, and to them I will always remain true; even when the reader may, or may not understand. ©2015 Suzanne Steele

We Must Love Someone We Must Love Someone If we are to justify Our presence on this earth. We must keep loving all our days, Someone, anyone, anywhere Outside our selves; For even the sarus crane Will grieve over its lost companion, And the seal its mate. Somewhere in life There must be someone To take your hand And share the torrid day. Without the touch of love There is no life, and we must fade away.

Wait,' Della said 'Let me see if I understand... you want me to tell her this?' Sarcasm spilled out with her words. 'Yeah,' he said as if he didn't understand her issue. 'Why don't you tell her?' Della slipped a hand on her hip. He made a face. 'Shes's your ghost.' 'My ghost? Why the hell is she my ghost?' 'Because she's closer to you.' 'Says who?' He opened his mouth and nothing came out right away. Then words spurted out of his lips. 'Because...Because...' His eyes widened as if he figured something out. 'Because she gave you the picture of Natasha. And Natasha has some connection to your family.' His reasoning made sense, perfect sense, but Della didn't want to see it that way. Refused to see it that way. She didn't want to be alone with some dead person. Sharing it with him wasn't the ideal situation, but she hadn't come up with this plan. 'That doesn't make her mine,' Della insisted 'She talks to both of us. We've got joint custody here, buddy. You should have thought about this before you bonded with me And don't try to skip out of your responsibility.' 'It's a ghost,' he said 'Not a baby.

We should not expect individuals to produce good, open-minded, truth-seeking reasoning, particularly when self-interest or reputational concerns are in play. But if you put individuals together in the right way, such that some individuals can use their reasoning powers to disconfirm the claims of others, and all individuals feel some common bond or shared fate that allows them to interact civilly, you can create a group that ends up producing good reasoning as an emergent property of the social system. This is why it’s so important to have intellectual and ideological diversity within any group or institution whose goal is to find truth (such as an intelligence agency or a community of scientists) or to produce good public policy (such as a legislature or advisory board).

In intimacy, we are clasped into one another, and the invisible bonds are liberating shackles. this clasping is imperious: it demands exclusivity. to share is to betray. But we want to love and touch not only one single person. What to do? control the various intimacies? Strict bookkeeping of subjects, words, gestures? Mutual knowledge and secrets? It would be a silent trickling poison.

I once heard a writer say, 'It's easy to write a novel, you just slit your wrist and let it bleed on the pages.' She was right...Sophocles and Freud believed that we are defined by our fears. There's a lot of truth to that. When you share your greatest fears, your vulnerability, we bond in that honesty. We connect with each other and we don't feel so alone. And that's what books are really about. Connecting.

There’s something profoundly intense and intoxicating about friendship found en route. It’s the bond that arises from being thrust into uncomfortable circumstances, and the vulnerability of trusting others to navigate those situations. It’s the exhilaration of meeting someone when we are our most alive selves, breathing new air, high on life-altering moments. It’s the discovery of the commonality of the world’s people and the attendant rejection of prejudices. It’s the humbling experience of being suspicious of a stranger who then extends a great kindness. It’s the astonishment of learning from those we set out to teach. It’s the intimacy of sharing small spaces, the recognition of a kindred spirit across the globe. It’s the travel relationship, and it can only call itself family.

If you wish to examine me to determine the sex of the child, you may do so.” Her chin lifted. “But as you wish me to accept yourself, for your predatory nature, you must accept me as I am. My heart and soul may be Carpathian, but my mind is human. I will not be put on a shelf somewhere because you or my husband deems it necessary. Human women moved out of the dark ages a long time ago. My place is with Mikhail, and I must make my own decisions. If you feel the need to add your protection to Mikhail’s I will be most grateful.” There was a long silence, and the red glow faded slowly from the slashing silver eyes. Gregori shook his head slowly, with infinite weariness. This woman was so different from his kind. Reckless. Compassionate. Unaware of every taboo she broke. His hand went to her stomach, fingers splayed. He focused, aimed, sent himself out of his body. His breath caught in his throat, and his heart seemed to melt. Deliberately he moved to surround the tiny being, merging his light and will for a heartbeat of time. He was taking no chances. This was his lifemate; he would ensure it with every means at his disposal, from the blood bonding to mental sharing. No one was as powerful as he. This female child was his and his alone. He could hang on until she came of age. “We did it, didn’t we?” Raven said softly, bringing Gregori back to his body. “She’s a girl.” Gregori stepped away from Raven, holding on to his composure with his great strength of will.

You don’t get to choose who you love. You are love. So when you share that love, you’re sharing you. You never really fall in love exactly. It’s a connection. A bond. Our souls recognize that connection long before we do. Love can’t be given or taken away, it can only be experienced in a beautiful symbiotic way that fills up your entire being.

That gang or posse that we imagine is sustaining us by the bonds we share is in fact a conglomeration of individuals who are just as fucked up as we are and just as terrified.

What finally turned me back toward the older traditions of my own [Chickasaw] and other Native peoples was the inhumanity of the Western world, the places--both inside and out--where the culture's knowledge and language don't go, and the despair, even desperation, it has spawned. We live, I see now, by different stories, the Western mind and the indigenous. In the older, more mature cultures where people still live within the kinship circles of animals and human beings there is a connection with animals, not only as food, but as 'powers,' a word which can be taken to mean states of being, gifts, or capabilities. I've found, too, that the ancient intellectual traditions are not merely about belief, as some would say. Belief is not a strong enough word. They are more than that: They are part of lived experience, the on-going experience of people rooted in centuries-old knowledge that is held deep and strong, knowledge about the natural laws of Earth, from the beginning of creation, and the magnificent terrestrial intelligence still at work, an intelligence now newly called ecology by the Western science that tells us what our oldest tribal stories maintain--the human animal is a relatively new creation here; animal and plant presences were here before us; and we are truly the younger sisters and brothers of the other animal species, not quite as well developed as we thought we were. It is through our relationships with animals and plants that we maintain a way of living, a cultural ethics shaped from an ancient understanding of the world, and this is remembered in stories that are the deepest reflections of our shared lives on Earth. That we held, and still hold, treaties with the animals and plant species is a known part of tribal culture. The relationship between human people and animals is still alive and resonant in the world, the ancient tellings carried on by a constellation of stories, songs, and ceremonies, all shaped by lived knowledge of the world and its many interwoven, unending relationships. These stories and ceremonies keep open the bridge between one kind of intelligence and another, one species and another. (from her essay "First People")

Our restaurant fostered a sense of camaraderie in a number of ways besides sharing the same nickname of 'chef.' Initially, we bonded through training. Once we opened, we worked in teams each night, meaning that we not only knew our colleagues well, we depended on them. Most importantly, we all had 'family meal' together every night, just like President Bush recommended to all families so that their children would have good values and grow up to be gun-toting, pro-life, pro-death, gas-guzzling, warmongering, monolingual, homophobic, wiretapped, Bible-thumping, genetically engineered, stem-cell harboring, abstinent creationists. Oops, I think I just lost all of my red state readers. To make up for it, I'll let you lose my ballot.

Jace," said Simon as Jace watched Clary and smiled. Jace glanced at him and looked annoyed. "Remember when you told me that you wished I could remember?" "Why are you asking me if I remember things?" Jace asked, sounding definitely annoyed. "I'm not the one who has problems with remembering. Remember?" "I just wondered what you meant by that." Simon waited, giving Jace a chance to take advantage of his demon amnesia and tell him another fake secret. Instead, Jace looked incredibly uncomfortable. "Nothing," he said. "What would I mean? Nothing." "Did you just mean you wanted me to remember the past generally?" Simon asked. "So I'd remember all the adventures we had and the manly bonds we formed together?" Jace continued to make an uncomfortable face. Simon remembered Alec saying Jace was so upset. "Wait, was that actually it?" Simon asked incredulously. "Did you miss me?" "Obviously not!" snapped Jace. "I would never miss you. I, um, was talking about something specific." "Okay. So, what specific thing did you want me to recall?" Simon asked. He eyed Jace suspiciously. "Was it the biting?" "No!" said Jace. "Was that a special moment for you?" Simon asked. "One that you wanted me to remember that we shared?" "Remember this moment," said Jace. "At the very next opportunity that offers, I am going to leave you to die at the bottom of an evil boat. I want you to remember why." Simon smiled to himself. "No, you won't. You would never leave me to die at the bottom of an evil boat," he muttered as Alec strolled over to the slanted sofa and Jace looked outraged by what he was hearing.

Maybe the concept of friendship is already too colonized by liberalism and capitalism. Under neoliberalism, friendship is a banal affair of private preferences: we hang out, we share hobbies, we make small talk. We become friends with those who are already like us, and we keep each other comfortable rather than becoming different and more capable together. The algorithms of Facebook and other social networks guide us towards the refinement of our profiles, reducing friendship to the click of a button. This neoliberal friend is the alternative to hetero- and homonormative coupling: "just friends" implies a much weaker and insignificant bond than a lover could ever be. Under neoliberal friendship, we don't have each other's backs, and our lives aren't tangled up together. But these insipid tendencies do not mean that friendships are pointless, only that friendship is a terrain of struggle. Empire works to usher its subjects into flimsy relationships where nothing is at stake and to infuse intimacy with violence and domination.

The most important relationship in the world is the bond that you share with your own self. Are you comfortable being you or you’re always trying to be someone else? Are you able to live up to your own expectations or often end up feeling inadequate and incomplete? Are you being true to yourself and your dreams or you’re trying to live someone else’s definition of success? Those are some vital questions you’d have to answer to determine how you feel about yourself and your life. We often see the world as a reflection of who we are. When you’re cool and tranquil on the inside, you will echo the same peace in all your relationships. When you’re all messed up inside, your actions and reactions too will resonate your inner chaos. To have beautiful and worthy relationships, begin by having an honest and fulfilling relationship with yourself.

Strong community is formed by powerful common experiences, as when people survive a flood or fight together in a battle. When they emerge on the other side, this shared experience becomes the basis for a deep, permanent bond that is stronger than blood. The more intense the experience, the more intense the bond. When we experience Christ’s radical grace through repentance and faith, it becomes the most intense, foundational event of our lives. Now, when we meet someone from a different culture, race, or social class who has received the same grace, we see someone who has been through the same life-and-death experience. In Christ, we have both spiritually died and been raised to new life (Rom 6:4 – 6; Eph 2:1 – 6). And because of this common experience of rescue, we now share an identity marker even more indelible than the ties that bind us to our family, our race, or our culture.

I can’t stop the redness that floods my cheeks. It’s stupid, of course. Hardly anybody knows me better than Hazelle. Knows the bond I share with Gale. I’m sure plenty of people assumed that we’d eventually get married even if I never gave it any thought. But that was before the Games. Before my fellow tribute, Peeta Mellark, announced he was madly in love with me. Our romance became a key strategy for our survival in the arena. Only it wasn’t just a strategy for Peeta. I’m not sure what it was for me. But I know now it was nothing but painful for Gale. My chest tightens as I think about how, on the Victory Tour, Peeta and I will have to present ourselves as lovers again.

Word: I'm not saying the races don't have a common human bond. I'm just saying that bond isn't about compassion and equality and tolerance. What we all share together is the drive to get what's ours and keep it for as long as we can.

Our generosity and affection have a narrow underlying purpose. They’re aimed either at kin, who share our genes, at nonkin of the opposite sex who can help package our genes for shipment to the next generation, or at nonkin of either sex who seem likely to return the favor. What’s more, the favor often entails dishonesty or malice; we do our friends the favor of overlooking their flaws, and seeing (if not magnifying) the flaws of their enemies. Affection is a tool of hostility. We form bonds to deepen fissures.

Dear Friend, You are a like-minded folk, a peppy, merry & hearty being like a basket of joy, a podium of sharing, a spot of weakness, an altar of adoring. Now, we are together more stronger, better and go-ahead. I'm always thankful & blessed. Happy Bonding Forever.

We shared a bond I don’t think can ever be broken. We helped them reclaim their nation, and they helped us reclaim ours. They showed us the meaning of democracy…freedom, not just in vague, abstract terms, but on a very real, individually human level. Freedom isn’t just something you have for the sake of having, you have to want something else first and then want the freedom to fight for it. That was the lesson we learned from the Nortecubanos. They all had such grand dreams, and they’d lay down their lives for the freedom to make those dreams come true.

That, Bonecaster, is what we mortals delight in doing. You bind yourself to a clan, to a tribe, to a nation or an empire, but to give force to the illusion of a common bond, you must feed its opposite – that all those not of your clan, or tribe, or empire, do not share that bond. I have seen Onrack the Broken, a T'lan Imass. And now I have seen him, mortal once again. To the joy and the life in the eyes of my friend, I will fight all those who deem him their enemy. For the bond between us is one of friendship, and that, Til'aras Benok, is not an illusion.

Most people nowadays would not consider love as related in any way to truth. Love is seen as an experience associated with the world of fleeting emotions, no longer with truth. But is this an adequate description of love? Love cannot be reduced to an ephemeral emotion. True, it engages our affectivity, but in order to open it to the beloved and thus to blaze a trail leading away from self-centredness and towards another person, in order to build a lasting relationship; love aims at union with the beloved. Here we begin to see how love requires truth. Only to the extent that love is grounded in truth can it endure over time, can it transcend the passing moment and be sufficiently solid to sustain a shared journey. If love is not tied to truth, it falls prey to fickle emotions and cannot stand the test of time. True love, on the other hand, unifies all the elements of our person and becomes a new light pointing the way to a great and fulfilled life. Without truth, love is incapable of establishing a firm bond; it cannot liberate our isolated ego or redeem it from the fleeting moment in order to create life and bear fruit.

The man who aims at his own aggrandizement underrates everything else. Compared to his ego the rest of the world is unreal. Thus in order to be fully conscious of the reality of all, one has to be free himself from the bonds of personal desires. This discipline we have to go through to prepare ourselves for our social duties - for sharing the burdens of our fellow-beings. Every endeavor to attain a larger life requires of man "to gain by giving away, and not to be greedy." And thus to expand gradually the consciousness of one's unity with all is the striving of humanity.

Love Beyond God" What if every time you woke Your sigh was felt By every being on Earth? What if every time you spoke Your words were heard By every ear on Earth? What if when you told a joke You tickled the senses Of every smile on Earth? What if with each tender stroke You shared your touch With every hand on Earth? What if when your heart broke You tasted the tears Running down every cheek on Earth? No bond or brand or "guilted" yoke, Surely this is love that reaches beyond, That holds one to another And every other to one. No matter the color Or where we're from. This is now. This is we. This is Love. This is God. And this is love beyond God.

If we live in a world of states, and if out-of-state existence is impossible, then we all must live as national citizens. We are the nation, and the nation is us. This is as fundamental as it is an inescapable reality. Nationalism engulfs both the individual and the collective; it produces the 'I' and 'We' dialectically and separately. Not only does nationalism produce the community and its individual members: it is itself the community and its realized individual subjects, for without these there is no nationalism. "Leading sociologists and philosophers have emphasized the pervasive presence of the community in individual consciousnesses, where the social bond is an essential part of the self. It is not only that the 'I' is a member of the 'We,' but, more importantly, that the 'We' is a necessary member of the 'I.' It is an axiom of sociological theory, writes Scheler, that all human knowledge 'precedes levels of self-contagiousness of one's self-value. There is no "I" without "We." The "We" is filled with contents prior to the "I." ' Likewise, Mannheim emphasizes ideas and thought structures as functions of social relations that exist within the group, excluding the possibility of any ideas arising independently of socially shared meanings. The social reality of nationalism not only generates meanings but is itself a 'context of meaning'; hence our insistence that nationalism constitutes and is constituted by the community as a social order. 'It is senseless to pose questions such as whether the mind is socially determined, as though the mind and society each posses a substance of their own' [citing Pressler and Dasilva's Sociology]. The profound implications of the individual's embeddedness in the national community is that the community's ethos is prior and therefore historically determinative of all socioepistemic phenomena. And if thought structures are predetermined by intellectual history, by society's inheritance of historical forms of knowledge, then those structures are also a priori predetermined by the linguistic structures in which this history is enveloped, cast, and framed. Like law, nationalism is everywhere: it creates the community and shapes world history even before nationalism comes into it.

The writer's craft, explained! I have stood on the shores of imagination, gazing at a sea of dreams. It is a lonely place, for not many can stand on that shifting sand and call it home. I can see others who also weave a web of dreams and will share them. We are called storytellers and we alone have that gift that feed the needs of the many. We are a strange family, united in our separate talents and bonded by our willingness to share. The price we pay, is a dependence on others, reaching out to listen to our stories. WE must never forget our need for the herd or they will forget us! There is no savage punishment for such as we, than to be easily forgotten! This is our greatest fear and all of us share that terror. So write brothers and sisters, write and bare your souls without fear. If you are good enough, they will listen and they will remember you. Its all we can ask!

Apart from such chaotic classics as these, my own taste in novel reading is one which I am prepared in a rather especial manner, not only to declare, but to defend. My taste is for the sensational novel, the detective story, the story about death, robbery and secret societies; a taste which I share in common with the bulk at least of the male population of this world. There was a time in my own melodramatic boyhood when I became quite fastidious in this respect. I would look at the first chapter of any new novel as a final test of its merits. If there was a murdered man under the sofa in the first chapter, I read the story. If there was no murdered man under the sofa in the first chapter, I dismissed the story as tea-table twaddle, which it often really was. But we all lose a little of that fine edge of austerity and idealism which sharpened our spiritual standard in our youth. I have come to compromise with the tea-table and to be less insistent about the sofa. As long as a corpse or two turns up in the second, the third, nay even the fourth or fifth chapter, I make allowance for human weakness, and I ask no more. But a novel without any death in it is still to me a novel without any life in it. I admit that the very best of the tea-table novels are great art - for instance, Emma or Northanger Abbey. Sheer elemental genius can make a work of art out of anything. Michelangelo might make a statue out of mud, and Jane Austen could make a novel out of tea - that much more contemptible substance. But on the whole I think that a tale about one man killing another man is more likely to have something in it than a tale in which, all the characters are talking trivialities without any of that instant and silent presence of death which is one of the strong spiritual bonds of all mankind. I still prefer the novel in which one person does another person to death to the novel in which all the persons are feebly (and vainly) trying to get the others to come to life.

I marveled at the bonds between us--the way we shortened our words, or spoke, sometimes, with no words at all, the shared memories of corn-shucking, of hurricanes, of heroes who did not live in books, but in our talk; an entire world of our own, hidden away from them, and to be part of that world, I felt even then, was to be in on a secret, a secret that was in you. There were neither Quality nor Low among us, no jockey clubs to be ejected rom, and this was its own America, was its own grandeur--

I was dying inside because I couldn't have the one I wanted and crying because he didn't want me and because he wasn't what I needed. But I was living inside because I had the one I needed and smiling because I was what he wanted and because I was what he needed. Once you realize that having what you need, is in what wants and needs you, and is where the real love is found, though embedded deeply in the mind body and soul of your other half ....like hidden jewels...precious stones, untrodden roads, hidden pathways, tranquil parks and undiscovered wonders of the world; by which you create bonds through life experiences, whereby the reward is happiness; you realize that you behold the beauty of what love really is. You then know that you have something preeminent in the palm of your hand. And that revelation, that ephiphamy, is a sign of growth, in that you are ordained to a horizontal equivalent, by virtue of bountifully maturing enough into a quintessential frame of mind, where you have the mental capacity and obligatory wherewithal to handle the authority of love. You've truly arrived to the most profound place, because you now know that you do have what you want- because all we want is to love and to be love. The substance is never found on the surface. Not the good substance. The only substance that sits in such a shallow place is more than likely something toxic. The real substance is at the bottom of the sea. That's where the mystery unfolds. The deepest part of your heart is like the deepest part of the ocean, and when someone is brave enough to go there, it's worth sharing the treasures buried deeply within.

In this miasma of forgotten wars, torture and the war on terror, there are no easy answers, especially in the face of a very real terrorism. But I can live my questions. As a humanitarian, I can act from a feeling of shared vulnerability with the victims of preventable suffering. I have a responsibility to bear witness publicly to the plight of those I seek to assist and to insist on independent humanitarian action and respect for international humanitarian law. As a citizen, I can assume my responsibility for the public world - the world of politics - not as a spectator, but as a participant who engages and shapes it. The larger force that can push back against the wrong use of power can be the force of a citizen's politics that openly debates the right use of power and the reasoned pursuit of justice. Catherine Lu, a political philosopher and my friend, has described justice as a boundary over which we must not go, a bond of common humanity between us, a balance among people of equal worth and dignity. I fight not for a utopian ideal, but each day I make a choice, against nihilism and towards justice.

The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

I didn't know it, but a bond had been sealed, and who'd suggested what, who'd wanted what--the strange dance of allusions and manners that distinguishes the first time for anything--had faded. We were dependent on each other without really knowing each other, in that way the young can be when they have never been burned or hurt or discarded, when they share everything, making the mistake that the other person is the answer to their confusing sum. He was lonely and I was lost--or was it the other way round? We hadn't slept together; it hadn't got to that yet. It was very innocent, in its way.

It is our suffering that brings us together. It is not love. Love does not obey the mind, and turns to hate when forced. The bond that binds us is beyond choice. We are brothers. We are brothers in what we share. In pain, which each of us must suffer alone, in hunger, in poverty, in hope, we know our brotherhood. We know it, because we have had to learn it. We know that there is no help for us but from one another, that no hand will save us if we do not reach out our hand. And the hand that you reach out is empty, as mine is. You have nothing. You possess nothing. You own nothing. You are free. All you have is what you are, and what you give. “I am here because you see in me the promise, the promise that we made two hundred years ago in this city—the promise kept. We have kept it, on Anarres. We have nothing but our freedom. We have nothing to give you but your own freedom. We have no law but the single principle of mutual aid between individuals. We have no government but the single principle of free association. We have no states, no nations, no presidents, no premiers, no chiefs, no generals, no bosses, no bankers, no landlords, no wages, no charity, no police, no soldiers, no wars. Nor do we have much else. We are sharers, not owners. We are not prosperous. None of us is rich. None of us is powerful. If it is Anarres you want, if it is the future you seek, then I tell you that you must come to it with empty hands. You must come to it alone, and naked, as the child comes into the world, into his future, without any past, without any property, wholly dependent on other people for his life. You cannot take what you have not given, and you must give yourself. You cannot buy the Revolution. You cannot make the Revolution. You can only be the Revolution. It is in your spirit, or it is nowhere.

Let us resolve to have a politics shot through with doubt, so that, if it ever comes time to do murder for our politics, our very opinions about politics will make us hesitate, long and hard, before pulling the trigger. Let us be meta-rational about our politics, and recognize that this is an area where we humans have constantly gotten things wrong, and where we have constantly killed and died in vain. Let us adopt a world-view that accords well with our well-known human failings. Let us tell ourselves— hopefully with all the allure of an ironclad certitude—that we are prone to being wrong, and that it is ghastly to kill for a mistake. With others in the same position, we can share a bond of camaraderie, regardless of our particular conclusions. We can know the future may make fools of us all, and that in all probability it will. But we don’t know just how the future will do it, and anyway, we are still permitted to believe, as long as we do it modestly. If our beliefs are to be overthrown by something better, that happy event will arrive only because you and I have earnestly fought the good fight in the present. And it’s a fight in which, at any rate, we can now join sincerely and without fear.

Even if fate decreed that we had a bond, I definitely don’t recognize it. I don’t even like you.” “If we had no bad blood between us, would you . . . like me?” “I’d be attracted to you, but there’s no way I’d want anything permanent with you—bad blood or not.” “What the hell’s so wrong with me?” His eyes flickered, and the hint of uncertainty he’d just revealed was drowned out by a surge of arrogance. “I’m strong, I can protect you, and I’m rich. And I vow to you, lass, once you experience what it’s like to share my bed, you will no’ ever want to leave it.” His eyes bored into hers as he said the last, and despite herself, his utter confidence in this area affected her, forcing herself to wonder what tricks a twelve-century-old immortal would’ve picked up over the years. She inwardly shook herself. “MacRieve, when I settle down it’s going to be with a male that has—oh, I don’t know—a sense of humor, or of modesty. How about a lack of scathing hatred towards witches? Maybe a zest for life? Too much to ask that he’s born in the same millennium?” “Some of these things canna be changed, but know that I was no’ always so . . . grave as I am now.” “It doesn’t matter. We’re just too different. I need a male who will get along with my friends, my witch friends, who’ll be current enough to know the difference between emo rock and jangle pop, and who’ll be able to get me through the ice world in Zelda.” MacRieve was no doubt speculating in what ice dimension this mysterious land of Zelda was. He finally said, “These differences are surmountable—” “And the age difference? You keep talking about how young I am, but all you’re doing is reminding me how old you are. Any minute now you’re going to say something really lame like ‘When I was your age . . .,’ and I’m just not going to be able to keep from laughing at you.

In 2017, I was invited to lead a mindfulness workshop and guide a live meditation on Mingus Mountain, Arizona, to over 100 men and women at a recovery retreat. On the eve of my workshop, I had the opportunity to join in a men's twelve-step meeting, which took place by the campfire in Prescott National Park Forest, with at least 40 men recovering from childhood grief and trauma. The meeting grounded us in what was a large retreat with many unfamiliar faces. I was the only mixed-race Brit, surrounded by mostly white middle-class American men (baby boomers and Generation X), yet our common bond of validating each other's wounds in recovery utterly transcended any differences of nationality, race and heritage. We shared our pain and hope in a non-shaming environment, listening and allowing every man to have his say without interruption. At the end of the meeting we stood up in a large circle and recited the serenity prayer: "God grant me the serenity to accept the people I cannot change, the courage to change the one I can, and the wisdom to know that one is me". After the meeting closed, I felt that I belonged and I was enthusiastic about the retreat, even though I was thousands of miles away from England.

before he went back to helping the boy. Missing from the Warrior tent were Kalona and Aurox. For obvious reasons, Thanatos had decided the Tulsa community wasn’t ready to meet either of them. I agreed with her. I wasn’t ready for … I mentally shook myself. No, I wasn’t going to think about the Aurox/Heath situation now. Instead I turned my attention to the second of the big tents. Lenobia was there, keeping a sharp eye on the people who clustered like buzzing bees around Mujaji and the big Percheron mare, Bonnie. Travis was with her. Travis was always with her, which made my heart feel good. It was awesome to see Lenobia in love. The Horse Mistress was like a bright, shining beacon of joy, and with all the Darkness I’d seen lately, that was rain in my desert. “Oh, for shit’s sake, where did I put my wine? Has anyone seen my Queenies cup? As the bumpkin reminded me, my parents are here somewhere, and I’m going to need fortification by the time they circle around and find me.” Aphrodite was muttering and pawing through the boxes of unsold cookies, searching for the big purple plastic cup I’d seen her drinking from earlier. “You have wine in that Queenies to go cup?” Stevie Rae was shaking her head at Aphrodite. “And you’ve been drinkin’ it through a straw?” Shaunee joined Stevie Rae in a head shake. “Isn’t that nasty?” “Desperate times call for desperate measures,” Aphrodite quipped. “There are too many nuns lurking around to drink openly without hearing a boring lecture.” Aphrodite cut her eyes to the right of us where Street Cats had set up a half-moon display of cages filled with adoptable cats and bins of catnip-filled toys for sale. The Street Cats had their own miniature version of the silver and white tents, and I could see Damien sitting inside busily handling the cash register, but except for him, running every aspect of the feline area were the habit-wearing Benedictine nuns who had made Street Cats their own. One of the nuns looked my way and I waved and grinned at the Abbess. Sister Mary Angela waved back before returning to the conversation she was having with a family who were obviously falling in love with a cute white cat that looked like a giant cottonball. “Aphrodite, the nuns are cool,” I reminded her. “And they look too busy to pay any attention to you,” Stevie Rae said. “Imagine that—you may not be the center of everyone’s attention,” Shaylin said with mock surprise. Stevie Rae covered her giggle with a cough. Before Aphrodite could say something hateful, Grandma limped up to us. Other than the limp and being pale, Grandma looked healthy and happy. It had only been a little over a week since Neferet had kidnapped and tried to kill her, but she’d recovered with amazing quickness. Thanatos had told us that was because she was in unusually good shape for a woman of her age. I knew it was because of something else—something we both shared—a special bond with a goddess who believed in giving her children free choice, along with gifting them with special abilities. Grandma was beloved of the Great Mother,

Love Beyond God What if every time you woke Your sigh was felt By every being on Earth? What if every time you spoke Your words were heard By every ear on Earth? What if when you told a joke You tickled the senses Of every smile on Earth? What if with each tender stroke You shared your touch With every hand on Earth? What if when your heart broke You tasted the tears Running down every cheek on Earth? No bond or brand or "guilted" yoke, Surely this is love that reaches beyond, That holds one to another And every other to one. No matter the color Or where we're from. This is now. This is we. This is Love. This is God. And this is love beyond God.

think we should break the swing in slowly, don’t you? After all, it’s so new to being used for romantic purposes.” “More like breaking me in slowly. I’m not used to being kissed like that.” “That makes two of us. I guess now would be a good time to tell you that I’m kind of old-fashioned. I believe physical intimacy is more than sharing one’s body with someone; it’s a connection with another person’s heart and soul. When the two people involved love each other to the exclusion of everyone else, the experience can be unique, unlike anything else. It can transcend the visceral and create a bond that nothing on earth can break. To me, it’s something worth waiting for.

In the outworks of our lives, we were almost strangers, but we shared a certain outlook on human life and human destiny, which, from the very first, made a bond of extreme strength . . . . At our very first meeting, we talked with continually increasing intimacy. We seemed to sink through layer after layer of what was superficial, till gradually both reached the central fire. It was an experience unlike any other that I have known. We looked into each other's eyes, half appalled and half intoxicated to find ourselves together in such a region. The emotion was as intense as passionate love, and at the same time all-embracing. I came away bewildered, and hardly able to find my way among ordinary affairs.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

Before I knew anything about church, I'd assumed that most Christians spoke the same language, shared a sense of fellowship, and beyond minor differences had a faith in common that could transcend political boundaries. But if I had imagined that, initiated as a Christian, I was going to achieve some kind of easy bond with other believers, that fantasy was soon shot. Just a few months after I began going to St. Gregory's, I found myself at a restaurant counter in the Denver airport, waiting for a flight home from a reporting trip. A woman—perhaps noticing the silver crucifix I had recently and self-consciously started to wear around my neck—caught my eye and smiled as she took the stool next to me. She had short blond hair and a cross of her own, and was wearing some kind of sexless denim jumper that reeked of piety. I smiled back, and we exchanged small talk about the weather and flight delays, and then she asked me what I was reading. I showed her the little volume of psalms that I'd borrowed from Rick Fabian. “From my church,” I said proudly. “What church is that?” the woman asked. She leaned forward, in a friendly way. “Saint Gregory of Nyssa Episcopal Church, in San Francisco,” I said, as her face rearranged itself, froze, and closed. It may have been the “San Francisco,” I realized later, but the city's name was a reasonable stand-in, by that point, for everything conservative Christians had come to hate about the Episcopal Church as a whole: homosexuality; wealth; feminism; and morally relativist, decadent, rudderless liberalism. The church I'd unknowingly landed in turned out to be a scandal, a dirty joke at airport restaurants, a sign—in fact, thank God, a sure bet—that I was going to eat with sinners.

Love cannot be reduced to an ephemeral emotion. True, it engages our affectivity, but in order to open it to the beloved and thus to blaze a trail leading away from self-centredness and towards another person, in order to build a lasting relationship; love aims at union with the beloved. Here we begin to see how love requires truth. Only to the extent that love is grounded in truth can it endure over time, can it transcend the passing moment and be sufficiently solid to sustain a shared journey. If love is not tied to truth, it falls prey to fickle emotions and cannot stand the test of time. True love, on the other hand, unifies all the elements of our person and becomes a new light pointing the way to a great and fulfilled life. Without truth, love is incapable of establishing a firm bond; it cannot liberate our isolated ego or redeem it from the fleeting moment in order to create life and bear fruit.

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.

I wanted to go home, to Velaris, but I had to stay, to make sure things were set in motion, that you were all right. So I waited as long as I could, then I sent a tug through the bond. Then you came to find me. 'I almost told you then, but... You were so sad. And tired. And for once, you looked at me like... like I was worth something. So I promised myself that the next time I saw you, I'd free you of the bargain. Because I was selfish, and knew that if I let go right then, he'd lock you up and I'd never get to see you again. When I went to leave you... I think transforming you into Fae made the bond lock into place permanently. I'd known it existed, but it hit me then- hit me so strong that I panicked. I knew if I stayed a second longer, I'd damn the consequences and take you with me. And you'd hate me forever. 'I landed at the Night Court, right as Mor was waiting for me, and I was so frantic, so... unhinged, that I told her everything. I hadn't seen her in fifty years, and my first words to her were, "She's my mate." And for three months... for three months I tried to convince myself that you were better off without me. I tried to convince myself that everything I'd done had made you hate me. But I felt you through the bond, through your open mental shields. I felt your pain, and sadness, and loneliness. I felt you struggling to escape the darkness of Amarantha the same way I was. I heard you were going to marry him, and I told myself you were happy. I should you let you be happy, even if it killed me. Even if you were my mate, you'd earned that happiness. 'The day of your wedding, I'd planned to get rip-roaring drunk with Cassian, who had no idea why, but... But then I felt you again, I felt your panic, and despair, and heard you beg someone- anyone- to save you. I lost it. I winnowed to the wedding, and barely remembered who I was supposed to be, the part I was supposed to play. All I could see was you, in your stupid wedding dress- so thin. So, so thin, and pale. And I wanted to kill him for it, but I had to get you out. Had to call in that bargain, just once, to get you away, to see if you were all right.' Rhys looked at me, eyes desolate. 'It killed me, Feyre, to send you back. To see you waste away, month by month. It killed me to know he was sharing your bed. Not just because you were my mate, but because I...' He glanced down, then up at me again. 'I knew... I knew I was in love with you that moment I picked up the knife to kill Amarantha.' 'When you finally came here... I decided I wouldn't tell you. Any of it. I wouldn't let you out of the bargain, because your hatred was better than facing the two alternatives: that you felt nothing for me, or that you... you might feel something similar, and if I let myself love you, you would be taken from me. The way my family was- the way my friends were. So I didn't tell you. I watched as you faded away. Until that day... that day he locked you up. 'I would have killed him if he'd been there. But I broke some very, very fundamental rules in taking you away. Amren said if I got you to admit that we were mates, it would keep any trouble from our door, but... I couldn't force the bond on you. I couldn't try to seduce you into accepting the bond, either. Even if it gave Tamlin license to wage war on me. You had been through so much already. I didn't want you to think that everything I did was to win you, just to keep my lands safe. But I couldn't... I couldn't stop being around you, and loving you, and wanting you. I still can't stay away.' He leaned back, loosing a long breath.

Staying at Home during this lockdown period is the right time to find your life purpose within Ba Ga Mohlala family/clan. This is an opportunity to know yourself better and to understand what motivates and feeds your mind and your soul, and also to find out as to where you fit in the bigger Ba Ga Mohlala family/clan. All members of each family/clan possess characteristics, abilities, and qualities specific to that family/clan. It is up to the family/clan to distinguish itself amongst other families/clans. Ba Ga Mohlala has become an institution to build cooperation in order to build and forge unity for social and economic benefits for Ba Ga Mohlala and Banareng in general. An institution is social structure in which people cooperate and which influences the behavior of people and the way they live. intelligence and assertiveness comes to us as our nature, it is in our blood (DNA) and all there is for us to do is to nature it and it will shine, otherwise it will gather dust and rust in us. The key of brotherhood and sisterhood is that brothers and sisters carry the same genetic code. Together, united, they carry the legacy of their forefathers. Our bond (through our shared blood/DNA) as Ba Ga Mohlala family/clan is our insurance for the future. As Ba Ga Mohlala we can have our own Law firms, Auditing Firms, Doctors's Medical Surgeries, Private School, Private Clinics or Private Hospital, farms and lot of small to medium manufacturing, service, retail and wholesale companies and become self relient. All it takes to achieve that is unity, willpower and commitment.

I have chosen to use the terms lesbian existence and lesbian continuum because the word lesbianism has a clinical and limiting ring Lesbian existence suggests both the fact of the historical presence of lesbians and our continuing creation of the meaning of that existence I mean the term lesbian continuum to include a range—through each woman’s life and throughout history—of woman-identified experience; not simply the fact that a woman has had or consciously desired genital sexual experience with another woman. If we expand it to embrace many more forms of primary intensity between and among women, including the sharing of a rich inner life, the bonding against male tyranny, the giving and receiving of practical and political support; if we can also hear in it such associations as marriage resistance and the ‘haggard’ behavior identified by Mary Daly (obsolete meanings ‘intractable,’ ‘willful,’ ‘wanton,’ and ‘unchaste’ a woman reluctant to yield to wooing’)—we begin to grasp breadths of female history and psychology that have lain out of reach as a consequence of limited, mostly clinical, definitions of ‘lesbianism.’ Lesbian existence comprises both the breaking of a taboo and the rejection of a compulsory way of life It is also a direct or indirect attack on male right of access to women But it is more than these, although we may first begin to perceive it as a form of nay-saying to patriarchy, an act or resistance It has of course included role playing, self-hatred, breakdown, alcoholism, suicide, and intrawoman violence; we romanticize at our peril what it means to love and act against the grain, and under heavy penalties; and lesbian existence has been lived (unlike, say, Jewish or Catholic existence) without access to any knowledge of a tradition, a continuity, a social underpinning The destruction of records and memorabilia and letters documenting the realities of lesbian existence must be taken very seriously as a means of keeping heterosexuality compulsory for women, since what has been kept from our knowledge is joy, sensuality, courage, and community, as well as guilt, self-betrayal, and pain.

We have traded our intimacy for social media, our romantic bonds for dating matches on apps, our societal truth for the propaganda of corporate interests, our spiritual questioning for dogmatism, our intellectual curiosity for standardized tests and grading, our inner voices for the opinions of celebrities and hustler gurus and politicians, our mindfulness for algorithmic distractions and outrage, our inborn need to belong to communities for ideological bubbles, our trust in scientific evidence for the attractive lies of false leaders, our solitude for public exhibitionism. We have ignored the hunter-gatherer wisdom of our past, obedient now to the myth of progress. But we must remember who we are and where we came from. We are animals born into mystery, looking up at the stars. Uncertain in ourselves, not knowing where we are heading. We exist with the same bodies, the same brains, as Homo sapiens from thousands of years past, roaming on the plains, hunting in forests and by the sea, foraging together in small bands. Except now, our technology is exponentially increasing at a scale that we cannot predict. We are overwhelmed with information; lost in a matrix that we do not understand. Our civilizational “progress” is built on the bones of the indigenous and the poor and the powerless. Our “progress” comes at the expense of our land, and oceans, and air. We are reaching beyond what we can globally sustain. Former empires have perished from their unrestrained greed for more resources. They were limited in past ages by geography and capacity, collapsing in regions, and not over the entire planet. What will be the cost of our progress? We have grown arrogant in our comfort, hardened away from our compassion, believing that our reality is the only reality. Yet even at our most uncertain, there are still those saints who are unknown and nameless, who help even when they do not need to help. They often are not rich, don’t have their profiles written up in magazines, and will never win any prestigious awards. They may have shared their last bit of food while already surviving on so little. They may have cherished the disheartened, shown warmth to the neglected, tended to the diseased and dying, spoken kindly to the hopeless. They do not tremble in silence while the wheels of prejudice crush over their land. Withering what was once fertile into pale death and smoke. They tend to what they love, to what they serve. They help, even when they could fall back into ignorance, even when they could prosper through easy greed, even when they could compromise their values, conforming into groupthink for the illusion of security. They help.