Center Stage Quotes

We have learned more about the brain in the last fifteen years than in all prior human history, and the mind, once considered out of reach, is finally assuming center stage.

All too often, it is audacity and not talent that moves an artist to center stage.

If you have a warm and caring heart, you're loved ones will ensure you never depart. For long after you've turned that final page you'll still be right there on center stage.

From time to time it's fun to close our eyes, and in that dark say to ourselves, 'I am the sorcerer, and when I open my eyes I shall see a world that I have created, and for which I and only I am completely responsible.' Slowly then, eyelids open like curtains lifting stage-center. And sure enough, there's our world, just the way we've built it.

The real powers at play never take center stage. Don't follow the marionette, follow the strings.

THE SEX & CASH THEORY - The creative person basically has two kinds of jobs: One is the sexy, creative kind. Second is the kind that pays the bills. Sometimes the task in hand covers both bases, but not often. This tense duality will always play center stage. It will never be transcended.

Lucifer waits in the wings applying his makeup, ready to take center stage once his servants have finished entertaining us into insouciance

And yet I cannot be myself. You teach me all these things and then you put me here to pretend to be something I am not, while she is center stage, doing exactly what she does.

As the last curtain falls on a spent year, a new year pirouettes to center stage with the elegance and charm of a prima ballerina – and delivers the promise of peace, hope, love and joy.

There can be tremendous loneliness in the crossover to a soul-centered life. Walking through uncharted territory often means walking alone. This is particularly true in the transition stages before we find a conscious soulpod. It can be like primary school all over again—who will be my first real friends?

A high school student wrote to ask, "What was the greatest event in American history?" I can't say. However, I suspect that like so many "great" events, it was something very simple and very quiet with little or no fanfare (such as someone forgiving someone else for a deep hurt that eventually changed the course of history). The really important "great" things are never center stage of life's dramas; they're always "in the wings". That's why it's so essential for us to be mindful of the humble and the deep rather than the flashy and the superficial.

Ideas at first considered outrageous or ridiculous or extreme gradually become what people think they've always believed. How the transformation happened is rarely remembered, in part because it's compromising: it recalls the mainstream when the mainstream was, say, rabidly homophobic or racist in a way it no longer is; and it recalls that power comes from the shadows and the margins, that our hope is in the dark around the edges, not the limelight of center stage. Our hope and often our power.

When bad news is riding high and despair in fashion, when loud mouths and corruption seem to own center stage, when some keep crying that the country is going to the dogs, remember it’s always been going to the dogs in the eyes of some, and that 90 percent, or more, of the people are good people, generous-hearted, law-abiding, good citizens who get to work on time, do a good job, love their country, pay their taxes, care about their neighbors, care about their children’s education, and believe, rightly, as you do, in the ideals upon which our way of life is founded.

Parentified children learn to take responsibility for themselves and others early on. They tend to fade into the woodwork and let others take center stage. This extends into adulthood - adult children may put others' needs before their own. They may have difficulty accepting care and attention.

But they hushed, all at once and quite abruptly, when he stood still at center stage, his arms straight out from his shoulders, and went rigid, and began to tremble with a massive inner dynamism. Nobody present had ever seen anyone stand so still and yet so strangely mobile. He laid his head back until his scalp contacted his spine, that far back, and opened his throat, and a sound rose in the auditorium like a wind coming from all four directions, low and terrifying, rumbling up from the ground beneath the floor, and it gathered into a roar that sucked at the hearing itself, and coalesced into a voice that penetrated into the sinuses and finally into the very minds of those hearing it, taking itself higher and higher, more and more awful and beautiful, the originating ideal of all such sounds ever made, of the foghorn and the ship’s horn, the locomotive’s lonesome whistle, of opera singing and the music of flutes and the continuous moanmusic of bagpipes. And suddenly it all went black. And that time was gone forever.

It was the pivotal teaching of Pluthero Quexos, the most celebrated dramatist of the Second Dominion, that in any fiction, no matter how ambitious its scope or profound its theme, there was only ever room for three players. Between warring kings, a peacemaker; between adoring spouses, a seducer or a child. Between twins, the spirit of the womb. Between lovers, Death. Greater numbers might drift through the drama, of course -- thousands in fact -- but they could only ever be phantoms, agents, or, on rare occasions, reflections of the three real and self-willed beings who stood at the center. And even this essential trio would not remain intact; or so he taught. It would steadily diminish as the story unfolded, three becoming two, two becoming one, until the stage was left deserted.

She didn't know what it was like to look and wish and want, always two steps behind the person, always on the edges of their life. What it was like to stand next to someone and know you weren't registering with them, not in any meaningful way. That you thought about someone a thousand times more than they'd ever thought about you. To know that you were just a face in the crowd scenes while they were center stage.

Pretend you're not alone, Like you are center stage on Broadway. 'Cause when you're on your own a little opera goes a long way.

She did not think it any coincidence that ideas denigrating literary authorship had taken center stage simultaneously with the emergence of formerly silent voices for whom the act of writing, and publishing, had the deepest and most delicious possible meaning, simultaneously with the emergence of an audience for whom the act of thinking and writing was an act of skeptical anger, sometimes a transitional act to violence.

ceremony is essential to humans: It's a circle that we draw around important events to separate the momentous from the ordinary. And ritual is a sort of magical safety harness that guides us from one stage of our lives into the next, making sure we don't stumble or lose ourselves along the way. Ceremony and ritual march us carefully right through the center of our deepest fears about change…

Anyone who is in Christ is strategically positioned to win the most coveted award in this business called life. He doesn't want you playing itty-bitty roles. He wants bright lights in your dressing room, and the spotlight trained on you as you take the center stage.

Crazy gets better; consciences don’t grow back, and narcissists and histrionics never learn to give up center stage or their beloved mirrors.

In life's most difficult situations, it is our capacity to cope and personal resiliency that are put to the ultimate test. It's then that the freedom to choose our attitude takes center stage. To exercise this freedom effectively, however, we must be able to view any given situation from different vantage points. We must know we are and be flexible and courageous enough to make a shift when necessary, even if it means moving away from what is expected or considered "normal.

You see it in jazz musicians, who never rehearse exactly what they do, but just seem to know when to take center stage, when to fade into the background. When jazz artists were compared with classical musicians in brain function, they showed more neural indicators of self-awareness.15 As one jazz artist put it, “In jazz you have to tune in to how your body is feeling so you know when to riff.

The elementary and basic approach that I suggest places “the theory of markets” and not the “theory of resource allocation” at center stage. My plea is really for the adoption of a sophisticated “catallactics,”…

Whiteness, like race, may not be true—it’s not a biologically heritable characteristic that has roots in physiological structures or in genes or chromosomes. But it is real, in the sense that societies and rights and goods and resources and privileges have been built on its foundation. DiAngelo brilliantly names a whiteness that doesn’t want to be named, disrobes a whiteness that dresses in camouflage as humanity, unmasks a whiteness costumed as American, and fetches to center stage a whiteness that would rather hide in visible invisibility.

At some point, God will ask you to sacrifice on his altar not only your stories about your own life but your version of his stories as well. Your softly lit watercolor felt-board version of scripture stories and church history must, like all your stories, be abandoned at his feet, and the messy, vibrant, and inconvenient truths that characterize God's real work with real people will have to take center stage. If they don't, then how will God's work in your hungry messy, and inconvenient life ever do the same? When God knocks, don't creep to the door and look through the peephole to see if he looks like you thought he would. Rush to the door and throw it open.

the corporate system that animates all the forces who would block the progress of a true pilgrim bound for the Celestial City. Vanity Fair is the City of Destruction, the world, dressed in its best party dress. It is the place where the most seductive attractions of the world take center stage in an attempt to steal our gaze, cool our resolve, and shake our confidence, which is to be in the God who is the maker and builder of the yet unseen city. 6.

Nobody takes center stage or dominates the conversation for long stretches of time. Equality is an important element in hygge—a trait that is deeply rooted in the Danish culture—and also manifests itself in the fact that everybody takes part in the chores of the hyggelig evening. It is more hyggeligt if we all help to prepare food, instead of having the host alone in the kitchen.

His arrogance marked something new in the world, for this was the first war where the losers would write history instead of the victors, courtesy of the most efficient propaganda machine ever created (with all due respect to Joseph Goebbels and the Nazis, who never achieved global domination). Hollywood’s high priests understood innately the observation of Milton’s Satan, that it was better to rule in Hell than serve in Heaven, better to be a villain, loser, or antihero than virtuous extra, so long as one commanded the bright lights of center stage. In this forthcoming Hollywood trompe l’oeil, all the Vietnamese of any side would come out poorly, herded into the roles of the poor, the innocent, the evil, or the corrupt. Our fate was not to be merely mute; we were to be struck dumb.

Through Palin, it seemed as if the dark spirits that had long been lurking on the edges of the modern Republican Party—xenophobia, anti-intellectualism, paranoid conspiracy theories, an antipathy toward Black and brown folks—were finding their way to center stage.

most accounts of the war, Missouri tends to wink out of existence after the first year, or makes periodic cameos as a sideshow of guerrilla warfare in which the brutality takes center stage rather than the military role of those brutalities within the wider conflict.

Now as to magic. It is surely absurd to hold me “weak” or otherwise because I choose to persist in a study which I decided deliberately four or five years ago to make, next to my poetry, the most important pursuit of my life…If I had not made magic my constant study I could not have written a single word of my Blake book [The Works of William Blake, with Edwin Ellis, 1893], nor would The Countess Kathleen [stage play, 1892] have ever come to exist. The mystical life is the center of all that I do and all that I think and all that I write.

The lounge usually holds his couch, his easels, inks and oils, and original handmade paper imported straight from Kappa—Nihon of the Old World. The center of the lounge is always for the stage—a raised, soft, armless sofa where his subject poses. But this evening isn’t about the stage or his art. This evening, the lounge shouldn’t hold needless furniture. Tonight, Kuhawk is for one book. Tonight, all the moonlight coming through the transparent globe should illuminate only the Devil’s Book—the first key to everything the Mesmerizer seeks. Oh, the trouble he took to earn it!

In earlier times, one had an easier conscience about being a person than one does today. People were like cornstalks in a field, probably more violently tossed back and forth by God, hail, fire, pestilence, and war than they are today, but as a whole, as a city, a region, a field, and as to what personal movement was left to the individual stalk – all this was clearly defined and could be answered for. But today responsibility’s center of gravity is not in people but in circumstances. Have we not noticed that experiences have made themselves independent of people? They have gone on the stage, into books, into the reports of research institutes and explorers, into ideological or religious communities, which foster certain kinds of experience at the expense of others as if they are conducting a kind of social experiment, and insofar as experiences are not actually being developed, they are simply left dangling in the air. Who can say nowadays that his anger is really his own anger when so many people talk about it and claim to know more about it than he does? A world of qualities without a man has arisen, of experiences without the person who experiences them, and it almost looks as though ideally private experience is a thing of the past, and that the friendly burden of personal responsibility is to dissolve into a system of formulas of possible meanings. Probably the dissolution of the anthropocentric point of view, which for such a long time considered man to be at the center of the universe but which has been fading away for centuries, has finally arrived at the “I” itself, for the belief that the most important thing about experience is the experiencing, or of action the doing, is beginning to strike most people as naïve. There are probably people who still lead personal lives, who say “We saw the So-and-sos yesterday” or “We’ll do this or that today” and enjoy it without its needing to have any content of significance. They like everything that comes in contact with their fingers, and are purely private persons insofar as this is at all possible. In contact with such people, the world becomes a private world and shines like a rainbow. They may be very happy, but this kind of people usually seems absurd to the others, although it is still not at all clear why. And suddenly, in view of these reflections, Ulrich had to smile and admit to himself that he was, after all, a character, even without having one.

Here's the thing about a crush. There is a lot of different kinds. Some of them are happy to pleasantly pluck away at a harp or an acoustic guitar in the corner of your mind. Some of them tap at the mic and ask for center stage. And some of them... some of them fly-tackle you and shove snow down your pants.

Back in the age of empires, pharaohs built pyramids and kings constructed castles, enshrining their divine right to rule. In the medieval era, monasteries and cathedrals loomed large across Europe, reflecting the power of the Church. With the emergence of the nation-state in the eighteenth century, capitols and courthouses took center stage in urban plans and skylines. By the twentieth century and the age of corporations, skyscrapers towered above everything—monuments to the barons and banks that built them. Today, silicon campuses designed by celebrity architects claim the spotlight. Power has now been harnessed in the physical world by those who invented our virtual ones.

Stage 13 was, then, a toy shop, a magic chest, a sorcerer’s trunk, a trick manufactory, and an aerial hangar of dreams at the center of which Roy stood each day, waving his long piano fingers at mythic beasts to stir them, whispering, in the ten-billion-year slumbers.

Practically speaking, when I mix up my roles at any given stage of life with my ultimate identity, I end up in idolatry.

I was walking this far off the ground,' Rogers said, smiling at the memory and holding his hand a foot above the floor. 'You know, there are special times and there are extra special times. I feel that the real drama of life is never center stage, it's always in the wings. It's never with the spotlight on, it's usually something that you don't expect at all.

Remaining" is an essential part… What the Church Fathers call perseverantia–patient steadfastness in communion with the Lord amid all the vicissitudes of life–is placed center stage here. Initial enthusiasm is easy. Afterward, though, it is time to stand firm, even along the monotonous desert paths that we are called upon to traverse in this life–with the patience it takes to tread evenly, a patience in which the romanticism of the initial awakening subsides, so that only the deep, pure Yes of faith remains. This is the way to produce good wine.

The level of impact on a target’s life will also be different depending on whether the abuse took place in a marriage or relationship, at work, among peers, in a family, or at church. The closer the abuser is to the center of a survivor’s daily life, the more damage that can be perpetrated.   The

So far as we know, the tiny fragments of the universe embodied in man are the only centers of thought and responsibility in the visible world. If that be so, the appearance of the human mind has been so far the ultimate stage in the awakening of the world; and all that has gone before, the striving of myriad centers that have taken the risks of living and believing, seem to have all been pursuing, along rival lines, the aim now achieved by us up to this point. They are all akin to us, for all these centers - those which led up to our own existence and the far more numerous others which produced different lines of which many are extinct - may be seen engaged in the same endeavor towards ultimate liberation. We may envisage then a cosmic field which called forth all these centers by offering them a short-lived, limited, hazardous opportunity for making some progress of their own towards an unthinkable consummation. And that is also, I believe, how a Christian is placed when worshiping God.

By definition, posthumanism (I call it ‘cyberhumanism’) is to replace transhumanism at the center stage circa 2035. By then, mind uploading could become a reality with gradual neuronal replacement, rapid advancements in Strong AI, massively parallel computing, and nanotechnology allowing us to directly connect our brains to the Cloud-based infrastructure of the Global Brain. Via interaction with our AI assistants, the GB will know us better than we know ourselves in all respects, so mind transfer, or rather 'mind migration,' for billions of enhanced humans would be seamless, sometime by mid-century.

Setting the stage for the Tower of Babel, the author says that, while humanity had a mission to reflect God, it had been distracted by its own reflection and was both fascinated and fearful of what it saw.

The famous British actress Beatrice Lillie was once onstage in Ontario, Canada, performing in Noël Coward’s This Year of Grace, the entire cast lined up to one side of her. She was singing “Britannia Rules the Waves,” when she mistakenly began to sing the second verse twice, before moving to the third. She realized what she was doing but had to carry forward with it. The cast froze in place instead of moving to center stage—which

I am a sentient being. I experience my existence. I feel like I’m here, looking out on the world through these eyes, perceiving this Technicolor show from my own center stage. Let’s call this feeling consciousness or awareness.

The universe was once conceived as the passive stage upon which the dramatic conflict of human wills was enacted and resolved. Today man has discovered that that which seemed simple and stable is, instead, complex and volatile; his own inventions have put into motion new forces, toward which he has yet to invent a new relationship. Unlike Ulysses, he can no longer travel over a universe stable in space and time to find adventures; nor can he solve intimate antagonisms with an adversary sportingly suitable in stature. Rather, each individual is the center of a personal vortex; and the aggressive variety and enormity of the adventures which swirl about and confront him are unified only by his personal identity.... The integrity of the individual identity is counterpointed to the volatile character of a relativistic universe.

I’m the lady by day, and I’m Gaga by night. And I’m always going to be that way, because it’s a testament to your discipline as a musician. I do like to drink, I like to get crazy, I like to go out with my friends, and I like to sing rock and roll. I used to go-go dance! And I like to be inspired by young artists, people like Millie who are outrageously hard, disciplined individuals. But at the end of the day I’m a classically trained pianist and I’m a singer, and that’s what allows the girl that goes out at night to also go on stage with Tony Bennett at Lincoln Center. Because I know how to do it.

(Jung disturbingly observed that what we have ignored or denied inwardly will then more likely come to us as outer fate.) “So, where did this outcome, this event, come from within me?” is a most critical, and potentially liberating, question. To ask it consistently requires a daily discipline, increased personal responsibility, and no little amount of courage. It means that no matter how nervous we may be, we have to step toward center stage in that play we call our life, the only one we get.

Some argue that there is a spectrum of what we should expect as normal human character flaws. Narcissism seems to be the gray area where most discord bubbles up. Common teachings on sociopaths and psychopaths center on their intense lack of empathy.

Cusps can be found at many places on the body. Am obvious example is a cleavage, when viewed obliquely. It is a little-known fact that there is a two-thirds power law at the focus of many a historical period drama, center stage in the heroine's decolletage.

The value of the student’s question is supreme. The best initial response to a question is not to answer it, per se, but to validate it, protect it, support it, and make a space for it. Like a blossom just emerging, a question is vulnerable and delicate. A direct answer can extinguish a question if you’re not careful. But if you nourish the blossom, it will grow and give fruit in the form of insight as well as more questions. In short, a question needs to be nurtured more than answered. It should be given center stage, admired, relished, embraced, and sustained.

Green had been amazed by their discovery: you could break into a Titan II complex with just a credit card. Once the officers showed him how to do it, Green requested permission to stage a black hat operation at 4-7—an unannounced demonstration of how someone could sneak into the launch control center undetected. SAC had a long history of black hatting to test the security at its facilities. Black hat teams would plant phony explosives on bombers, place metal spikes on runways, infiltrate a command post and then hand a letter to the base commander that said, “You’re dead.

Endings will give way to beginnings just as much as beginnings give way to endings. Your ancestor’s life ended, and yours could begin. Yours will come to an end, and your child’s story will take center stage. Even within the course of your life, pieces of you will constantly die off—a job will be lost, a relationship will end—and, if you’re ready, other occupations, loves, will arise in their place. What follows may or may not be “better” than what came first. But the task is not only to let the past go, but also to transform the pain of impermanence into creativity—and transcendence.

Yet as a storyteller and a non-academic, I was struck by the fact that the books focused on the legal and scientific aspects of the women’s story, and not on the compelling lives of the girls themselves. In fact, I soon discovered that no book existed that put the radium girls center stage and told the story from their perspective. The individual women who had fought and died for justice had been eclipsed by their historic achievements; they were now known only by the anonymous moniker of “the Radium Girls.” Their unique experiences—their losses and their loves; their triumphs and their terrors—had been forgotten, if ever charted in the first place.

I don’t care about fame and fortune. Not anymore. Do you know why I do this? Why I put myself out there every night? I do it for you. I do it so I can start making a life for us because you are my future. Not this crap. You are what I want in my life.” He grabs my hands, holding them against his heart. “My priorities have changed. You take center stage.

Sometimes you have to recycle celebrities to make them interesting, and they can be even better the second time around. Case in point: the fabulous and talented Miss Joey Heatherton, star of stage, screen, Vegas and mattress commercials. Close your eyes and imagine what it would be like to wake up one day and be Joey Heatherton. On July 8, 1985, it must not have felt so hot. Joey, goddess, was detained in the U.S. passport office at Rockefeller Center for allegedly becoming abusive at not receiving special treatment in the passport line. Supposedly, she threw a tantrum, grabbed passport-office clerk, Mary Polik, tore her hair out and smashed her head against the Formica counter. Oh, well, nobody's perfect.

The pulpit elevates the clergy to a position of prominence. True to its meaning, it puts the preacher at center “stage”—separating and placing him high above God’s people.

When left alone, the typical teenager begins to wonder: “What is my girlfriend doing now? Am I getting zits? Will I get to finish the math assignment on time? Are those dudes I had a fight with yesterday going to beat me up?” In other words, with nothing to do, the mind is unable to prevent negative thoughts from elbowing their way to center stage. And unless one learns to control consciousness, the same situation confronts adults. Worries about one’s love life, health, investments, family, and job are always hovering at the periphery of attention, waiting until there is nothing pressing that demands concentration. As soon as the mind is ready to relax, zap! the potential problems that were waiting in the wings take over.

Nietzsche’s words that relate to this with respect to masks and the processes of life. He speaks of three stages in the life of the spirit incarnate in each of us. Three transformations of the spirit, he calls it. The first is that of the camel which gets down on its knees and asks, “Put a load on me.” That’s the period of these dear little children. This is the just-born life that has come in and is receiving the imprint of the society. The primary mask. “Put a load on me. Teach me what I must know to live in this society.” Once heavily loaded, the camel struggles to its feet and goes out into the desert — into the desert of the realization of its own individual nature. This must follow the reception of the culture good. It must not precede it. First is humility, and obedience, and the reception of the primary mask. Then comes the turning inward, which happens automatically in adolescence, to find your own inward life. Nietzsche calls this the transformation of the camel into a lion. Then the lion attacks a dragon; and the dragon’s name is Thou Shalt. The dragon is the concretization of all those imprints that the society has put upon you. The function of the lion is to kill the dragon Thou Shalt. On every scale is a “Thou Shalt,” some of them dating from 2000 b.c., others from this morning’s newspaper. And, when the dragon Thou Shalt has been killed — that is to say, when you have made the transition from simple obedience to authority over your own life — the third transformation is to that of being a child moving spontaneously out of the energy of its own center. Nietzsche calls it a wheel rolling out of its own center.

Often, women's symptoms are brushed off as the result of depression, anxiety, or the all-purpose favorite: stress. Sometimes, they are attributed to women's normal physiological states and cycles: to menstrual cramps, menopause, or even being a new mom. Sometimes, other aspects of their identity seem to take center stage: fat women report that any ailment is blamed on their weight; trans women find that all their symptoms are attributed to hormone therapy; black women are stereotyped as addicts looking for prescription drugs, their reports of pain doubted entirely. Whatever the particular attribution, there is often the same current of distrust: the sense that women are not very accurate judges of when something is really, truly wrong in their bodies.

Being an audience for God also means we have to get off center stage. We don’t need to be the center of attention and activity all the time. I think it might surprise us to realize how much crazy activity we create in our days just so we can feel important. We wear our busyness like a badge, like our busyness would somehow impress the rest of the world, or impress ourselves. How many of us go to bed with a sense of accomplishment because we checked a lot of things off our task list or someone told us how “great” we were, or we “helped” others? What if walked off stage altogether and put God there instead. Maybe then we could go to sleep at night, not with a sense of accomplishment, but with a sense of wonder, because all day we had been an attentive audience to the divine play.

9. We Can Do Better Than Happiness. We live at a time when the search for happiness has taken center stage as never before. Books, TV shows, and websites are constantly offering pointers about how to finally achieve and sustain this elusive and sought-after state of being. If only we were happy, everything would be okay. Imagine a drug that would make you perfectly happy, but remove any interest you might have in doing anything more than simple survival. You would lead a thoroughly boring treadmill of a life, from the outside—but inside you would be blissfully happy, romping through imaginary adventures and always-successful romantic escapades. Would you take the drug? Think of Socrates, Jesus, Gandhi, Nelson Mandela. Or Michelangelo, Beethoven, Virginia Woolf. Is “happy” the first word that comes to mind when you set out to describe them? They may have been—and surely were, from time to time—but it’s not their defining characteristic. The mistake we make in putting emphasis on happiness is to forget that life is a process, defined by activity and motion, and to search instead for the one perfect state of being. There can be no such state, since change is the essence of life.

As in most modern narratives, a character’s fate depended on human actions, his and others. King Lear’s Gloucester may complain about human fate as “flies to wanton boys,” but it’s Lear’s vanity that sets in motion the dramatic arc of the play. From the Enlightenment onward, the individual occupied center stage. But now I lived in a different world, a more ancient one, where human action paled against superhuman forces, a world that was more Greek tragedy than Shakespeare. No amount of effort can help Oedipus and his parents escape their fates; their only access to the forces controlling their lives is through the oracles and seers, those given divine vision. What I had come for was not a treatment plan—I had read enough to know the medical ways forward—but the comfort of oracular wisdom.

Certainly we have whole groups of people today—in academia, in media, in the legal and nonprofit sector—who produce nothing but words. I guess I have to admit that I’m in this group. But I’m not a typical member, in that I don’t share the group’s prejudices and resentments. What are these? Well, the people of words often do pretty well, but in their view they don’t do well enough. They want to be the ruling class. Viewing themselves as smart—the smartest people in society—they feel entitled to be the ones who exercise power, who tell others what to do. And they view with dismay an American Revolution and an American system that brings the entrepreneur to center stage, disburses to him the greatest rewards and places intellectuals and “courtiers” of every stripe in an ancillary, even subservient, role.

Most of all, God will not be weeping. Yes, our sufferings matter to the Almighty and he has wept in empathy, crying at the graveside of Lazarus; he often wept when he prayed, pouring out tears in the garden of Gethsemane. But heaven will reveal something different. An eternal plan that was never threatened, never in jeopardy of collapsing, never on the edge of defeat. There will be no need for tears. “Then one of the elders said to me, ‘Do not weep! See, the Lion of the tribe of Judah…has triumphed.’” But it is not a lion that commands center stage: “Then I saw a Lamb, looking as if it had been slain, standing in the center of the throne…Then I heard every creature in heaven and on earth…singing: ‘To him who sits on the throne and to the Lamb be praise and honor and glory and power, for ever and ever!’” (Revelation 5:5-6, 13).

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

As long as there have been humans, we have searched for our place in the Cosmos. In the childhood of our species (when our ancestors gazed a little idly at the stars), among the Ionian scientists of ancient Greece, and in our own age, we have been transfixed by this question: Where are we? Who are we? We find that we live on an insignificant planet of a humdrum star lost between two spiral arms in the outskirts of a galaxy which is a member of a sparse cluster of galaxies, tucked away in some forgotten corner of a universe in which there are far more galaxies than people. This perspective is a courageous continuation of our penchant for constructing and testing mental models of the skies; the Sun as a red-hot stone, the stars as celestial flame, the Galaxy as the backbone of night. Since Aristarchus, every step in our quest has moved us farther from center stage in the cosmic drama. There has not been much time to assimilate these new findings. The discoveries of Shapley and Hubble were made within the lifetimes of many people still alive today. There are those who secretly deplore these great discoveries, who consider every step a demotion, who in their heart of hearts still pine for a universe whose center, focus and fulcrum is the Earth. But if we are to deal with the Cosmos we must first understand it, even if our hopes for some unearned preferential status are, in the process, contravened. Understanding where we live is an essential precondition for improving the neighborhood. Knowing what other neighborhoods are like also helps. If we long for our planet to be important, there is something we can do about it. We make our world significant by the courage of our questions and by the depth of our answers. We embarked on our cosmic voyage with a question first framed in the childhood of our species and in each generation asked anew with undiminished wonder: What are the stars? Exploration is in our nature. We began as wanderers, and we are wanderers still. We have lingered long enough on the shores of the cosmic ocean. We are ready at last to set sail for the stars.

While my parents were mulling it over, a problem cropped up with Mark’s dance partner. The girl outgrew him--literally. All of a sudden, she was a head taller! So he needed someone new, and fast. “Hey, maybe you should dance with my sister, Julianne!” I teased him. She was all of nine years old at the time, still studying at Center Stage. I could see the wheels turning in Shirley’s head as soon as the words came out of my mouth.

Before every performance of New Power Generation—or any version of Prince that I was around—we all gathered in his dressing room to pray. No matter what else was happening, we came together and joined hands. He’d ask for God’s hand on us, that He would give us strength and send angels to protect us from injury, that the Holy Spirit would lift up the music, that the audience would be blessed and happy and safe from harm. It was a powerful ritual, centering, and we never took the stage without it. The Tokyo Dome was filled almost to capacity—an audience of forty-eight thousand—and the torrent of energy that came from the crowd made me feel like a fork in a light socket. I’d spent two-thirds of my life onstage, but this was a whole new level of performance high. The show started with a stirring rendition of “Take My Hand, Precious Lord” and ended with “Peter Gunn” and visited some of his

Guilt cannot, in fact, express itself, except in the indirect language of "captivity" and "infection," inherited from the two prior stages. Thus both symbols are transposed "inward" to express a freedom that enslaves itself, affects itself, and infects itself by its own choice. Conversely, the symbolic and non-literal character of the captivity of sin and the infection of defilement becomes quite clear when these symbols are used to denote a dimension of freedom itself; then and only then do we know that they are symbols, when they reveal a situation that is centered in the relation of oneself to oneself. Why this recourse to the prior symbolism? Because the paradox of a captive free will - the paradox of a servile will - is insupportable for thought. That freedom must be delivered and that this deliverance is deliverance from self-enslavement cannot be said directly; yet it is the central theme of "salvation

In the center of the movement, as the motor that swings it onto motion, sits the Leader. He is separated from the elite formation by an inner circle of the initiated who spread around him an aura of impenetrable mystery which corresponds to his “intangible preponderance.” His position within this intimate circle depends upon his ability to spin intrigues among its members and upon his skill in constantly changing its personnel. He owes his rise to leadership to an extreme ability to handle inner-party struggles for power rather than to demagogic or bureaucratic-organizational qualities. He is distinguished from earlier types of dictators in that he hardly wins through simple violence. Hitler needed neither the SA nor the SS to secure his position as leader of the Nazi movement; on the contrary, Röhm, the chief of the SA and able to count upon its loyalty to his own person, was one of Hitler’s inner-party enemies. Stalin won against Trotsky, who not only had a far greater mass appeal but, as chief of the Red Army, held in his hands the greatest power potential in Soviet Russia at the time. Not Stalin, but Trotsky, moreover, was the greatest organizational talent, the ablest bureaucrat of the Russian Revolution. On the other hand, both Hitler and Stalin were masters of detail and devoted themselves in the early stages of their careers almost entirely to questions of personnel, so that after a few years hardly any man of importance remained who did not owe his position to them.

It’s normally agreed that the question “How are you?” doesn’t put you on your oath to give a full or honest answer. So when asked these days, I tend to say something cryptic like, “A bit early to say.” (If it’s the wonderful staff at my oncology clinic who inquire, I sometimes go so far as to respond, “I seem to have cancer today.”) Nobody wants to be told about the countless minor horrors and humiliations that become facts of “life” when your body turns from being a friend to being a foe: the boring switch from chronic constipation to its sudden dramatic opposite; the equally nasty double cross of feeling acute hunger while fearing even the scent of food; the absolute misery of gut–wringing nausea on an utterly empty stomach; or the pathetic discovery that hair loss extends to the disappearance of the follicles in your nostrils, and thus to the childish and irritating phenomenon of a permanently runny nose. Sorry, but you did ask... It’s no fun to appreciate to the full the truth of the materialist proposition that I don’t have a body, I am a body. But it’s not really possible to adopt a stance of “Don’t ask, don’t tell,” either. Like its original, this is a prescription for hypocrisy and double standards. Friends and relatives, obviously, don’t really have the option of not making kind inquiries. One way of trying to put them at their ease is to be as candid as possible and not to adopt any sort of euphemism or denial. The swiftest way of doing this is to note that the thing about Stage Four is that there is no such thing as Stage Five. Quite rightly, some take me up on it. I recently had to accept that I wasn’t going to be able to attend my niece’s wedding, in my old hometown and former university in Oxford. This depressed me for more than one reason, and an especially close friend inquired, “Is it that you’re afraid you’ll never see England again?” As it happens he was exactly right to ask, and it had been precisely that which had been bothering me, but I was unreasonably shocked by his bluntness. I’ll do the facing of hard facts, thanks. Don’t you be doing it too. And yet I had absolutely invited the question. Telling someone else, with deliberate realism, that once I’d had a few more scans and treatments I might be told by the doctors that things from now on could be mainly a matter of “management,” I again had the wind knocked out of me when she said, “Yes, I suppose a time comes when you have to consider letting go.” How true, and how crisp a summary of what I had just said myself. But again there was the unreasonable urge to have a kind of monopoly on, or a sort of veto over, what was actually sayable. Cancer victimhood contains a permanent temptation to be self–centered and even solipsistic.

We live in a world shaped by the ambiguous legacy of the Enlightenment...[it] enlarged the scope of human freedom, prepared our minds for the scientific method, made man the measure of all things, and placed individual consent front and center on the political stage.

Evangelicals tend to be “crucicentric,” which means “centered on the cross.” And we fail to see the comprehensive nature of Christ’s work. As the early Christian bishop Irenaeus once argued, Christ moved through all stages of human life and experience and in this sense, recapitulated the life lived by humans. His holy obedience at every stage of human life created the possibility of a perfect humanity which he presented to the Father in his ascension. In his saving work, Jesus then became the author of a restored human race, something the world had never seen before.

The Government set the stage economically by informing everyone that we were in a depression period, with very pointed allusions to the 1930s. The period just prior to our last 'good' war. ... Boiled down, our objective was to make killing and military life seem like adventurous fun, so for our inspiration we went back to the Thirties as well. It was pure serendipity. Inside one of the Scripter offices there was an old copy of Doc Smith's first LENSMAN space opera. It turned out that audiences in the 1970s were more receptive to the sort of things they scoffed at as juvenilia in the 1930s. Our drugs conditioned them to repeat viewings, simultaneously serving the ends of profit and positive reinforcement. The movie we came up with stroked all the correct psychological triggers. The fact that it grossed more money than any film in history at the time proved how on target our approach was.' 'Oh my God... said Jonathan, his mouth stalling the open position. 'Six months afterward we ripped ourselves off and got secondary reinforcement onto television. We pulled a 40 share. The year after that we phased in the video games, experimenting with non-narcotic hypnosis, using electrical pulses, body capacitance, and keying the pleasure centers of the brain with low voltage shocks. Jesus, Jonathan, can you *see* what we've accomplished? In something under half a decade we've programmed an entire generation of warm bodies to go to war for us and love it. They buy what we tell them to buy. Music, movies, whole lifestyles. And they hate who we tell them to. ... It's simple to make our audiences slaver for blood; that past hasn't changed since the days of the Colosseum. We've conditioned a whole population to live on the rim of Apocalypse and love it. They want to kill the enemy, tear his heart out, go to war so their gas bills will go down! They're all primed for just that sort of denouemment, ti satisfy their need for linear storytelling in the fictions that have become their lives! The system perpetuates itself. Our own guinea pigs pay us money to keep the mechanisms grinding away. If you don't believe that, just check out last year's big hit movies... then try to tell me the target demographic audience isn't waiting for marching orders. ("Incident On A Rainy Night In Beverly Hills")

Beyond the speculative and often fraudulent froth that characterizes much of neoliberal financial manipulation, there lies a deeper process that entails the springing of ‘the debt trap’ as a primary means of accumulation by dispossession. Crisis creation, management, and manipulation on the world stage has evolved into the fine art of deliberative redistribution of wealth from poor countries to the rich. I documented the impact of Volcker’s interest rate increase on Mexico earlier. While proclaiming its role as a noble leader organizing ‘bail-outs’ to keep global capital accumulation on track, the US paved the way to pillage the Mexican economy. This was what the US Treasury–Wall Street–IMF complex became expert at doing everywhere. Greenspan at the Federal Reserve deployed the same Volcker tactic several times in the 1990s. Debt crises in individual countries, uncommon during the 1960s, became very frequent during the 1980s and 1990s. Hardly any developing country remained untouched, and in some cases, as in Latin America, such crises became endemic. These debt crises were orchestrated, managed, and controlled both to rationalize the system and to redistribute assets. Since 1980, it has been calculated, ‘over fifty Marshall Plans (over $4.6 trillion) have been sent by the peoples at the Periphery to their creditors in the Center’. ‘What a peculiar world’, sighs Stiglitz, ‘in which the poor countries are in effect subsidizing the richest.

Shortly after the Gulf War in 1992 I happened to visit a July Fourth worship service at a certain megachurch. At center stage in this auditorium stood a large cross next to an equally large American flag. The congregation sang some praise choruses mixed with such patriotic hymns as “God Bless America.” The climax of the service centered on a video of a well-known Christian military general giving a patriotic speech about how God has blessed America and blessed its military troops, as evidenced by the speedy and almost “casualty-free” victory “he gave us” in the Gulf War (Iraqi deaths apparently weren’t counted as “casualties” worthy of notice). Triumphant military music played in the background as he spoke. The video closed with a scene of a silhouette of three crosses on a hill with an American flag waving in the background. Majestic, patriotic music now thundered. Suddenly, four fighter jets appeared on the horizon, flew over the crosses, and then split apart. As they roared over the camera, the words “God Bless America” appeared on the screen in front of the crosses. The congregation responded with roaring applause, catcalls, and a standing ovation. I saw several people wiping tears from their eyes. Indeed, as I remained frozen in my seat, I grew teary-eyed as well - but for entirely different reasons. I was struck with horrified grief. Thoughts raced through my mind: How could the cross and the sword have been so thoroughly fused without anyone seeming to notice? How could Jesus’ self-sacrificial death be linked with flying killing machines? How could Calvary be associated with bombs and missiles? How could Jesus’ people applaud tragic violence, regardless of why it happened and regardless of how they might benefit from its outcome? How could the kingdom of God be reduced to this sort of violent, nationalistic tribalism? Has the church progressed at all since the Crusades? Indeed, I wondered how this tribalistic, militaristic, religious celebration was any different from the one I had recently witnessed on television carried out by Taliban Muslims raising their guns as they joyfully praised Allah for the victories they believed “he had given them” in Afghanistan?

baseball. The intestines may fill up completely with blood. The lining of the gut dies and sloughs off into the bowels and is defecated along with large amounts of blood. In men, the testicles bloat up and turn black-and-blue, the semen goes hot with Ebola, and the nipples may bleed. In women, the labia turn blue, livid, and protrusive, and there may be massive vaginal bleeding. The virus is a catastrophe for a pregnant woman: the child is aborted spontaneously and is usually infected with Ebola virus, born with red eyes and a bloody nose. Ebola destroys the brain more thoroughly than does Marburg, and Ebola victims often go into epileptic convulsions during the final stage. The convulsions are generalized grand mal seizures—the whole body twitches and shakes, the arms and legs thrash around, and the eyes, sometimes bloody, roll up into the head. The tremors and convulsions of the patient may smear or splatter blood around. Possibly this epileptic splashing of blood is one of Ebola’s strategies for success—it makes the victim go into a flurry of seizures as he dies, spreading blood all over the place, thus giving the virus a chance to jump to a new host—a kind of transmission through smearing. Ebola (and Marburg) multiplies so rapidly and powerfully that the body’s infected cells become crystal-like blocks of packed virus particles. These crystals are broods of virus getting ready to hatch from the cell. They are known as bricks. The bricks, or crystals, first appear near the center of the cell and then migrate toward the surface. As a crystal

How important was mantra to Gandhi’s transformation? Extremely. When done systematically, mantra has a powerful effect on the brain. It gathers and focuses the energy of the mind. It teaches the mind to focus on one point, and it cultivates a steadiness that over time becomes an unshakable evenness of temper. The cultivation of this quality of “evenness” is a central principle of the Bhagavad Gita. It is called samatva in Sanskrit, and it is a central pillar of Krishna’s practice. When the mind develops steadiness, teaches Krishna, it is not shaken by fear or greed. So, in his early twenties, Gandhi had already begun to develop a still-point at the center of his consciousness—a still-point that could not be shaken. This little seed of inner stillness would grow into a mighty oak. Gandhi would become an immovable object. Rambha had given Gandhi an enchanting image to describe the power of mantra. She compared the practice of mantra to the training of an elephant. “As the elephant walks through the market,” taught Rambha, “he swings his trunk from side to side and creates havoc with it wherever he goes—knocking over fruit stands and scattering vendors, snatching bananas and coconuts wherever possible. His trunk is naturally restless, hungry, scattered, undisciplined. This is just like the mind—constantly causing trouble.” “But the wise elephant trainer,” said Rambha, “will give the elephant a stick of bamboo to hold in his trunk. The elephant likes this. He holds it fast. And as soon as the elephant wraps his trunk around the bamboo, the trunk begins to settle. Now the elephant strides through the market like a prince: calm, collected, focused, serene. Bananas and coconuts no longer distract.” So too with the mind. As soon as the mind grabs hold of the mantra, it begins to settle. The mind holds the mantra gently, and it becomes focused, calm, centered. Gradually this mind becomes extremely concentrated. This is the beginning stage of meditation. All meditation traditions prescribe some beginning practice of gathering, focusing, and concentration—and in the yoga tradition this is most often achieved precisely through mantra. The whole of Chapter Six in the Bhagavad Gita is devoted to Krishna’s teachings on this practice: “Whenever the mind wanders, restless and diffuse in its search for satisfaction without, lead it within; train it to rest in the Self,” instructs Krishna. “When meditation is mastered, the mind is unwavering like the flame of a lamp in a windless place.

With 21 million people following her on Facebook and 18 million on Twitter, pop singer Ariana Grande can’t personally chat with each of her loves, as she affectionately calls her fans. So she and others are spreading their messages through new-style social networks, via mobile apps that are more associated with private, intimate conversation, hoping that marketing in a cozier digital setting adds a breath of warmth and a dash of personality. It’s the Internet’s equivalent of mailing postcards rather than plastering a billboard. Grande could have shared on Twitter that her most embarrassing moment on stage was losing a shoe. The 21-year-old instead revealed the fact during a half-hour live text chat on Line, an app built for close friends to exchange instant messages. It’s expensive to advertise on Facebook and Twitter, and the volume of information being posted creates uncertainty over what people actually notice. Chat apps including Line, Kik, Snapchat, WeChat and Viber place marketing messages front and center. Most-used apps The apps threaten to siphon advertising dollars from the social media leaders, which are already starting to see chat apps overtake them as the most-used apps on smartphones, according to Forrester Research. Chat apps “demand attention,” said Rebecca Lieb, an analyst at consulting firm Altimeter Group.

Under the seeming disorder of the old city, wherever the old city is working successfully, is a marvelous order for maintaining the safety of the streets and the freedom of the city. It is a complex order. Its essence is intricacy of sidewalk use, bringing with it a constant succession of eyes. This order is all composed of movement and change, and although it is life, not art, we may fancifully call it the art form of the city and liken it to the dance — not to a simple-minded precision dance with everyone kicking up at the same time, twirling in unison and bowing off en masse, but to an intricate ballet in which the individual dancers and ensembles all have distinctive parts which miraculously reinforce each other and compose an orderly whole. The ballet of the good city sidewalk never repeats itself from place to place, and in any once place is always replete with new improvisations. The stretch of Hudson Street where I live is each day the scene of an intricate sidewalk ballet. I make my own first entrance into it a little after eight when I put out my garbage gcan, surely a prosaic occupation, but I enjoy my part, my little clang, as the junior droves of junior high school students walk by the center of the stage dropping candy wrapper. (How do they eat so much candy so early in the morning?) While I sweep up the wrappers I watch the other rituals of the morning: Mr Halpert unlocking the laundry's handcart from its mooring to a cellar door, Joe Cornacchia's son-in-law stacking out the empty crates from the delicatessen, the barber bringing out his sidewalk folding chair, Mr. Goldstein arranging the coils of wire which proclaim the hardware store is open, the wife of the tenement's super intendent depositing her chunky three-year-old with a toy mandolin on the stoop, the vantage point from which he is learning English his mother cannot speak. Now the primary childrren, heading for St. Luke's, dribble through the south; the children from St. Veronica\s cross, heading to the west, and the children from P.S 41, heading toward the east. Two new entrances are made from the wings: well-dressed and even elegant women and men with brief cases emerge from doorways and side streets. Most of these are heading for the bus and subways, but some hover on the curbs, stopping taxis which have miraculously appeared at the right moment, for the taxis are part of a wider morning ritual: having dropped passengers from midtown in the downtown financial district, they are now bringing downtowners up tow midtown. Simultaneously, numbers of women in housedresses have emerged and as they crisscross with one another they pause for quick conversations that sound with laughter or joint indignation, never, it seems, anything in between. It is time for me to hurry to work too, and I exchange my ritual farewell with Mr. Lofaro, the short, thick bodied, white-aproned fruit man who stands outside his doorway a little up the street, his arms folded, his feet planted, looking solid as the earth itself. We nod; we each glance quickly up and down the street, then look back at eachother and smile. We have done this many a morning for more than ten years, and we both know what it means: all is well. The heart of the day ballet I seldom see, because part off the nature of it is that working people who live there, like me, are mostly gone, filling the roles of strangers on other sidewalks. But from days off, I know enough to know that it becomes more and more intricate. Longshoremen who are not working that day gather at the White Horse or the Ideal or the International for beer and conversation. The executives and business lunchers from the industries just to the west throng the Dorgene restaurant and the Lion's Head coffee house; meat market workers and communication scientists fill the bakery lunchroom.

Betrayed and abandoned, cut adrift or superannuated, coerced or manipulated, speeded up, cheated, living in the shadows—this is a recipe for acquiescence. Yet conditions of life and labor as bad as or even far worse than these once were instigators to social upheaval. Alongside the massing of enemies on the outside—employers, insulated and self-protective union leaders, government policy makers, the globalized sweatshop, and the globalized megabank—something in the tissue of working-class life had proved profoundly disempowering and also accounted for the silence. Work itself had lost its cultural gravitas. What in part qualified the American Revolution as a legitimate overturning of an ancien régime was its political emancipation of labor. Until that time, work was considered a disqualifying disability for participating in public life. It entailed a degree of deference to patrons and a narrow-minded preoccupation with day-to-day affairs that undermined the possibility of disinterested public service. By opening up the possibility of democracy, the Revolution removed, in theory, that crippling impairment and erased an immemorial chasm between those who worked and those who didn’t need to. And by inference this bestowed honor on laboring mankind, a recognition that was to infuse American political culture for generations. But in our new era, the nature of work, the abuse of work, exploitation at work, and all the prophecies and jeremiads, the condemnations and glorifications embedded in laboring humanity no longer occupied center stage in the theater of public life. The eclipse of the work ethic as a spiritual justification for labor may be liberating. But the spiritless work regimen left behind carries with it no higher justification. This disenchantment is also a disempowerment. The modern work ethic becomes, to cite one trenchant observation, “an ideology propagated by the middle class for the working classes with enough plausibility and truth to make it credible.

We, that is, the traditionalists like myself, use the term ‘‘modernism’’ not in a vague way as characterizing just things that happen to be around today, but as a particular way of looking at the world, a worldview that began in the Renaissance in the West with such components as Renaissance humanism, rationalism, et cetera. As I have mentioned already, modernism rejects the primacy of absolute and ultimate truth transcending the human order and descend- ing upon the human realm from the Divine Order. It places man himself at the center of the stage as ‘‘the absolute.’’ In a sense it absolutizes the human being in his or her earthly reality. Usually it does not come out and say so explicitly, but that is what it really means; that is, it takes the absolute away from God and puts it on the human plane, and therefore makes human reason, human perceptions, human interests the criteria of reality, of knowledge, of the truth, of the goal of human life. Therefore, as a consequence it substitutes the significance of the temporal and the transient for the abiding and the eternal.

The child starts out by being attached to his mother as "the ground of all being." He feels helpless and needs the all-enveloping love of mother. He then turns to father as the new center of his affections, father being a guiding principle for thought and action; in this stage he is motivated by the need to acquire father's praise, and to avoid his displeasure. In the stage of full maturity he has freed himself from the person of mother and of father as protecting and commanding powers; he has established the motherly and fatherly principles in himself. He has become his own father and mother; he is father and mother. In the history of the human race we see—and can anticipate—the same development: from the beginning of the love for God as the helpless attachment to a mother Goddess, through the obedient attachment to a fatherly God, to a mature stage where God ceases to be an outside power, where man has incorporated the principles of love and justice into himself, where he has become one with God, and eventually, to a point where he speaks of God only in a poetic, symbolic sense.

A reflection on Robert Lowell Robert Lowell knew I was not one of his devotees. I attended his famous “office hours” salon only a few times. Life Studies was not a book of central importance for me, though I respected it. I admired his writing, but not the way many of my Boston friends did. Among poets in his generation, poems by Elizabeth Bishop, Alan Dugan, and Allen Ginsberg meant more to me than Lowell’s. I think he probably sensed some of that. To his credit, Lowell nevertheless was generous to me (as he was to many other young poets) just the same. In that generosity, and a kind of open, omnivorous curiosity, he was different from my dear teacher at Stanford, Yvor Winters. Like Lowell, Winters attracted followers—but Lowell seemed almost dismayed or a little bewildered by imitators; Winters seemed to want disciples: “Wintersians,” they were called. A few years before I met Lowell, when I was still in California, I read his review of Winters’s Selected Poems. Lowell wrote that, for him, Winters’s poetry passed A. E. Housman’s test: he felt that if he recited it while he was shaving, he would cut himself. One thing Lowell and Winters shared, that I still revere in both of them, was a fiery devotion to the vocal essence of poetry: the work and interplay of sentences and lines, rhythm and pitch. The poetry in the sounds of the poetry, in a reader’s voice: neither page nor stage. Winters criticizing the violence of Lowell’s enjambments, or Lowell admiring a poem in pentameter for its “drill-sergeant quality”: they shared that way of thinking, not matters of opinion but the matter itself, passionately engaged in the art and its vocal—call it “technical”—materials. Lowell loved to talk about poetry and poems. His appetite for that kind of conversation seemed inexhaustible. It tended to be about historical poetry, mixed in with his contemporaries. When he asked you, what was Pope’s best work, it was as though he was talking about a living colleague . . . which in a way he was. He could be amusing about that same sort of thing. He described Julius Caesar’s entourage waiting in the street outside Cicero’s house while Caesar chatted up Cicero about writers. “They talked about poetry,” said Lowell in his peculiar drawl. “Caesar asked Cicero what he thought of Jim Dickey.” His considerable comic gift had to do with a humor of self and incongruity, rather than wit. More surreal than donnish. He had a memorable conversation with my daughter Caroline when she was six years old. A tall, bespectacled man with a fringe of long gray hair came into her living room, with a certain air. “You look like somebody famous,” she said to him, “but I can’t remember who.” “Do I?” “Yes . . . now I remember!— Benjamin Franklin.” “He was a terrible man, just awful.” “Or no, I don’t mean Benjamin Franklin. I mean you look like a Christmas ornament my friend Heather made out of Play-Doh, that looked like Benjamin Franklin.” That left Robert Lowell with nothing to do but repeat himself: “Well, he was a terrible man.” That silly conversation suggests the kind of social static or weirdness the man generated. It also happens to exemplify his peculiar largeness of mind . . . even, in a way, his engagement with the past. When he died, I realized that a large vacuum had appeared at the center of the world I knew.

Working with Your Budding Adolescent: 16 to 24 Weeks When you and your puppy reach the budding adolescent stage, you may feel like hiding in the closet. Some days are livable. However, other days you feel like moving. Your puppy doesn't listen or respond to known directions. He bolts, chases, and nips at everything that moves. He demands your attention and barks or mounts you when he doesn't get his way. He insists on being the center of attention every moment of every day. Keep in mind that this stage is normal. I managed to live through it, and you will too.

Entitlement is a demand for special treatment. Instead of being grateful for ordinary, “good-enough” resources and situations, we demand the best. Here are a few examples of entitlement: feeling that I deserve a better lot in life than I received a sense that people need to make restitution for their sins against me a need for others to apologize for hurting me before I will get better an inability to feel loved when I am not front and center stage a sense of deprivation when I am not made special to others feeling that people don’t treat me with the respect I deserve Obviously, entitlement destroys safety, because no normal human can fulfill our demands! It’s impossible to love an entitled person, as some fault, empathic misstep, or insensitivity will send the entire relationship tumbling down. The entitled person must be listened to and understood perfectly at all times, or she feels injured and wounded. The end result is isolation. The antidote to entitlement is forgiveness in two directions. We need to ask forgiveness for our own imperfections. And we need to learn to forgive others for not meeting our outrageous expectations.

they had to do it anyway. They had to try. They had taken an oath, and they would be faithful to the end. On the bank of surveillance monitors in front of her, she saw a dozen of her best agents—guns drawn—suddenly rush the convention stage, surround the president, grab him by the arms, and literally carry him away, his feet barely touching the ground. Sanchez then bolted out of the command post and met the president’s protective detail backstage and ordered them downstairs, into the makeshift bunker. “Go, go, go,” she yelled as they raced the president down one corridor after another, into a heavily guarded stairwell, and down five flights, eventually bursting into the basement, where all the convention center’s HVAC systems were housed. They turned one corner and then another, ducking pipes and ducts along the way. A moment later, they raced the president into a large storage freezer, slammed the door shut behind them, and worked feverishly to put him in a protective suit, gloves, and mask, pre-positioned there by the army’s nuclear, biological, and chemical fast-reaction team. That done, Sanchez and her agents began to suit up themselves. But just then, Sanchez felt the

Over the many years since The Giver was published in 1993, I have received countless, probably thousands, letters and emails from readers. So many of them asked what had happened to the boy, Jonas, and the baby, Gabriel. I had left the ending ambiguous on purpose; I liked the mystery of it, the opportunity for the reader to ponder and decide. But I, too, was pondering. In 2000, seven years later, the companion volume Gathering Blue appeared, revealing that Jonas (he wasn’t named, but young readers identified the teenaged boy with blue eyes easily) was thriving in another community. Four years after that, in Messenger, they were able to meet him as a young man now leading the small village where he lived. “But where’s Gabriel?” kids asked me, almost wailing, and I told them to go back and read chapter two more carefully. There they would find an eight-year-old named Gabe staying after school because he had been inattentive. Finally, in the fourth and final book of the quartet, Son, published in 2012, the now teenaged Gabe moved to center stage, finding his own place in the world—helping, in fact, to change that world. So the question of “What happened to . . .” was put to rest.

Let the center be your home: To be centered is considered desirable; when they feel distracted or scattered, people often say, “I lost my center.” But if there is no person inside your head, if the ego’s sense of I, me, mine is illusory, where’s the center? Paradoxically, the center is everywhere. It is the open space that has no boundaries. Instead of thinking of your center as a defined spot—the way people point to their hearts as the seat of the soul—be at the center of experience. Experience isn’t a place; it’s a focus of attention. You can live there, at the still point around which everything revolves. To be off center is to lose focus, to look away from experience or block it out. To be centered is like saying “I want to find my home in creation.” You relax into the rhythm of your own life, which sets the stage for meeting yourself at a deeper level. You can’t summon the silent witness, but you can place yourself close to it by refusing to get lost in your own creation. When I find myself being overshadowed by anything, I can fall back on a few simple steps: • I say to myself, “This situation may be shaking me, but I am more than any situation.” • I take a deep breath and focus my attention on whatever my body is feeling. • I step back and see myself as another person would see me (preferably the person whom I am resisting or reacting to). • I realize that my emotions are not reliable guides to what is permanent and real. They are momentary reactions, and most likely they are born of habit. • If I am about to burst out with uncontrollable reactions, I walk away. As you can see, I don’t try to feel better, to be more positive, to come from love, or to change the state I’m in. We are all framed by personalities and driven by egos. Ego personalities are trained by habit and by the past; they run along like self-propelled engines. If you can observe the mechanism at work without getting wrapped up in it, you will find that you possess a second perspective, one that is always calm, alert, detached, tuned in but not overshadowed. That second place is your center. It isn’t a place at all but a close encounter with the silent witness.

I am indebted to the following colleagues for their advice, assistance, or support: Dr. Alfred Lerner, Dori Vakis, Robin Heck, Dr. Todd Dray, Dr. Robert Tull, and Dr. Sandy Chun. Thanks also to Lynette Parker of East San Jose Community Law Center for her advice about adoption procedures, and to Mr. Daoud Wahab for sharing his experiences in Afghanistan with me. I am grateful to my dear friend Tamim Ansary for his guidance and support and to the gang at the San Francisco Writers Workshop for their feedback and encouragement. I want to thank my father, my oldest friend and the inspiration for all that is noble in Baba; my mother who prayed for me and did nazr at every stage of this book’s writing; my aunt for buying me books when I was young. Thanks go out to Ali, Sandy, Daoud

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

This fluctuating hierarchy, with its constant addition of new layers and shifts in authority, is well known from secret control bodies, the secret police or espionage services, where new controls are always needed to control the controllers. In the prepower stage of the movements, total espionage is not yet possible; but the fluctuating hierarchy, similar to that of secret services, makes it possible, even without actual power, to degrade any rank or group that wavers or shows signs of decreasing radicalism by the mere insertion of a new more radical layer, hence driving the older group automatically in the direction of the front organizations and away from the center of the movement. Thus, the Nazi elite formations were primarily inner-party organizations: the SA rose to the position of a superparty when the party appeared to lose in radicality and was then in turn and for similar reasons superseded by the SS.

Sound waves, regardless of their frequency or intensity, can only be detected by the Mole Fly’s acute sense of smell—it is a little known fact that the Mole Fly’s auditory receptors do not, in fact, have a corresponding center in the brain designated for the purposes of processing sensory stimuli and so, these stimuli, instead of being siphoned out as noise, bypass the filters to be translated, oddly enough, by the part of the brain that processes smell. Consequently, the Mole Fly’s brain, in its inevitable confusion, understands sound as an aroma, rendering the boundary line between the auditory and olfactory sense indistinguishable. Sounds, thus, come in a variety of scents with an intensity proportional to its frequency. Sounds of shorter wavelength, for example, are particularly pungent. What results is a species of creature that cannot conceptualize the possibility that sound and smell are separate entities, despite its ability to discriminate between the exactitudes of pitch, timbre, tone, scent, and flavor to an alarming degree of precision. Yet, despite this ability to hyper-analyze, they lack the cognitive skill to laterally link successions of either sound or smell into a meaningful context, resulting in the equivalent of a data overflow. And this may be the most defining element of the Mole Fly’s behavior: a blatant disregard for the context of perception, in favor of analyzing those remote and diminutive properties that distinguish one element from another. While sensory continuity seems logical to their visual perception, as things are subject to change from moment-to-moment, such is not the case with their olfactory sense, as delays in sensing new smells are granted a degree of normality by the brain. Thus, the Mole Fly’s olfactory-auditory complex seems to be deprived of the sensory continuity otherwise afforded in the auditory senses of other species. And so, instead of sensing aromas and sounds continuously over a period of time—for example, instead of sensing them 24-30 times per second, as would be the case with their visual perception—they tend to process changes in sound and smell much more slowly, thereby preventing them from effectively plotting the variations thereof into an array or any kind of meaningful framework that would allow the information provided by their olfactory and auditory stimuli to be lasting in their usefulness. The Mole flies, themselves, being the structurally-obsessed and compulsive creatures that they are, in all their habitual collecting, organizing, and re-organizing of found objects into mammoth installations of optimal functional value, are remarkably easy to control, especially as they are given to a rather false and arbitrary sense of hierarchy, ascribing positions—that are otherwise trivial, yet necessarily mundane if only to obscure their true purpose—with an unfathomable amount of honor, to the logical extreme that the few chosen to serve in their most esteemed ranks are imbued with a kind of obligatory arrogance that begins in the pupal stages and extends indefinitely, as they are further nurtured well into adulthood by a society that infuses its heroes of middle management with an immeasurable sense of importance—a kind of celebrity status recognized by the masses as a living embodiment of their ideals. And yet, despite this culture of celebrity worship and vicarious living, all whims and impulses fall subservient, dropping humbly to the knees—yes, Mole Flies do, in fact, have knees!—before the grace of the merciful Queen, who is, in actuality, just a puppet dictator installed by the Melic papacy, using an old recycled Damsel fly-fishing lure. The dummy is crude, but convincing, as the Mole flies treat it as they would their true-born queen.

From my WIP "In Hiding" Hidden in the darkness, she exhaled, releasing the tension. As she sunk into the worn cushions, Kate felt the wave of exhaustion crash over her. She dug in her backpack for the crackers wrapped in a paper towel. Closing her eyes, she ate, using her imagination to change the bland wafer into something more appealing. Retrieving her cell from her pocket, she shielded the artificial light with her hand as she set the alarm, always set to vibrate mode. The glow from the screen briefly illuminated her face. Her blond hair was history, the honey golden hue hidden under the dull dark cheap hair dye. Without makeup, she appeared younger than her twenty years, until you looked into her eyes. Here her anguish was center stage for the world to see. She barely slept and seldom ate. Worse were the dreams. Trapped in a surreal world, the explosion of gunfire surrounded her followed by blood splatter. Often, she woke on the edge of a scream waking in time to stifle her terror. She could ill afford this, screaming could bring him down on her. There were nights that she prayed it would, thus ending the torment for them both. Perhaps another night. Kate took one last glance around the room as she tucked her phone into her back jeans pocket. Slumping over, she was out before her head hit the sofa. Camouflaged she appears to be nothing more than a bundle of rags. Unseen in the darkness he slipped inside the house, blending into the shadows, he had waited patiently hidden in the edge of the woods, knowing she would seek shelter. Wayne closed his eyes and zoned in on her. Chasing this bitch was wearing on him; it was killing his focus. As his prey, she had developed self-persevering habits. She never left a trace of herself, not a sound, not a fiber or a hair. He drew a deep, silent breath, directing his senses, he concentrated on Kate, how she thought, what she feared.

Being capable and productive feels somewhat beside the point these days. Either you're popular, and therefore exciting and successful and a winner, or you're unpopular, and therefore unimportant and invisible and devoid of redeeming value. Being capable was much more celebrated in the 1970s when I was growing up. People had real jobs that lasted a lifetime back then, and many workers seemed to embrace the promise that if you worked steadily and capably for years, you would be rewarded for it. Even without those rewards, working hard and knowing how to do things seemed like worthwhile enterprises in themselves. "Can she back a cherry pie, Billy Boy, Billy Boy?" my mom used to sing while rolling out pie crust with her swift, dexterous hands. Sexist as its message may have been, the modern version of that song might be worse. It would center around taking carefully staged and filtered photos of your pretty face next to a piece of cherry pie and posting it to your Instagram account, to be rewarded with two thousand red hearts for your efforts. Making food, tasting it, sharing it, understanding yourself as a human who can do things - all of this is flattened down to nothing, now, since only one or two people would ever know about it. Better to feed two thousand strangers an illusion than engage in real work to limited ends.

The story of Adam and Eve, as used by the Eastern church to account for our inherited weakness to withstand temptation as an effect of Adam and Eve's sin, can fruitfully be understood today without a historical Adam and Eve but instead with an evolutionary and social understanding of human beings. In the course of biological and social evolution, any group of creatures capable of any degree of relationship to God that fails to be properly related to God commensurate with their stage of development-any such group will have some network or other of social relations that are not as God intends. People born into a particular social group inherit that social network and act more or less in accord with it, and so inherit the effects of its sin. By being formed and shaped by the inherited social network, each individual is "weakened" in its ability to wrestle with the temptations to which its ontological nature as finite creature is subject. When a fall occurred, when a prepeople or people did not live up to the intentions of God in their common life commensurate to their stage of development, it was probably not at any one specific time; it may have occurred at different times for different groups until failure to be properly related to God was universal in all societies. But by historic times, human development is at a stage that the story of Adam and Eve is a fitting type or model of our situation in relation to God: human beings seeking to provide for themselves apart from God and God's purposes. This ancient understanding of original sin and evil seems to me both illuminating and, with the evolutionary understanding that I have added to it, thoroughly defensible. I can easily apply it to myself and also use it to understand other people, as I have done in presenting Pascal's analysis of our condition. Some theologians are willing to grant that the story of an actual Adam and Eve is not necessary for Christian theology, but they still hold that there had to have been a historical situation of original righteousness or innocence and an actual fall from this state. Otherwise, God, not human beings, would be responsible for our condition, and the goodness of creation would be fatally compromised.' My account does have a temporal dimension. All of us are born without an awareness of God in our lives. God is near us as our creator, generating us each moment of time; but it is as if God is, so to speak, behind us, and we, by looking only in front of us, do not perceive God in our world at all. So we do not take God into account in our lives. This is when distortion in our hearts, minds, and desires begins to occur. Our de facto personality, with our self at the center of all reality, is innocent when we are an infant but ceases to be innocent as it is reinforced by society's way of life, encouraging us to walk away from God and so into evil. We walk away from God by pursuing earthly goods and in

Just how important a close moment-to-moment connection between mother and infant can be was illustrated by a cleverly designed study, known as the “double TV experiment,” in which infants and mothers interacted via a closed-circuit television system. In separate rooms, infant and mother observed each other and, on “live feed,” communicated by means of the universal infant-mother language: gestures, sounds, smiles, facial expressions. The infants were happy during this phase of the experiment. “When the infants were unknowingly replayed the ‘happy responses’ from the mother recorded from the prior minute,” writes the UCLA child psychiatrist Daniel J. Siegel, “they still became as profoundly distressed as infants do in the classic ‘flat face’ experiments in which mothers-in-person gave no facial emotional response to their infant’s bid for attunement.” Why were the infants distressed despite the sight of their mothers’ happy and friendly faces? Because happy and friendly are not enough. What they needed were signals that the mother is aligned with, responsive to and participating in their mental states from moment to moment. All that was lacking in the instant video replay, during which infants saw their mother’s face unresponsive to the messages they, the infants, were sending out. This sharing of emotional spaces is called attunement. Emotional stress on the mother interferes with infant brain development because it tends to interfere with the attunement contact. Attunement is necessary for the normal development of the brain pathways and neurochemical apparatus of attention and emotional selfregulation. It is a finely calibrated process requiring that the parent remain herself in a relatively nonstressed, non-anxious, nondepressed state of mind. Its clearest expression is the rapturous mutual gaze infant and mother direct at each other, locked in a private and special emotional realm, from which, at that moment, the rest of the world is as completely excluded as from the womb. Attunement does not mean mechanically imitating the infant. It cannot be simulated, even with the best of goodwill. As we all know, there are differences between a real smile and a staged smile. The muscles of smiling are exactly the same in each case, but the signals that set the smile muscles to work do not come from the same centers in the brain. As a consequence, those muscles respond differently to the signals, depending on their origin. This is why only very good actors can mimic a genuine, heartfelt smile. The attunement process is far too subtle to be maintained by a simple act of will on the part of the parent. Infants, particularly sensitive infants, intuit the difference between a parent’s real psychological states and her attempts to soothe and protect the infant by means of feigned emotional expressions. A loving parent who is feeling depressed or anxious may try to hide that fact from the infant, but the effort is futile. In fact, it is much easier to fool an adult with forced emotion than a baby. The emotional sensory radar of the infant has not yet been scrambled. It reads feelings clearly. They cannot be hidden from the infant behind a screen of words, or camouflaged by well-meant but forced gestures. It is unfortunate but true that we grow far more stupid than that by the time we reach adulthood.