Chapter 7 Quotes

And as He spoke, He no longer looked to them like a lion; but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

All their life in this world and all their adventures had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

Now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on for ever: in which every chapter is better than the one before.

It is never quite safe to think we have done with life. When we imagine we have finished our story fate has a trick of turning the page and showing us yet another chapter.

Parents shouldn't leave their kids unless —unless they've got to.

Sometimes there are chapters in our lives we don’t want others to read.

Running a bit late meet at my place around 7?' Smiling at the phone, my fingers fumbling over the keypad quickly, 'Yup-see you there!' I deleted the exclamation mark and counted to thirty before I allowed myself to press send.

When does he ever think?" Richard straddled a chair and accepted a wind cup from Raoul. "If he were to sell his brain, he could claim it had never been used.", Chapter 7

I would keep her, and raise her, and love her, even if she had to teach me how to do it.

And again Harry understood without having to think. It did not matter about bringing them back, for he was about to join them. He was not really fetching them: They were fetching him.

It must require bravery to be honest all the time. I wouldn't know.

I like how you call homosexuality an abomination." "I don't say homosexuality's an abomination, Mr. President, the bible does." "Yes it does. Leviticus-" "18:22" "Chapter in verse. I wanted to ask you a couple questions while I had you here. I'm interested in selling my youngest daughter into slavery as sanctioned in exodus 21:7. She's a Georgetown sophomore, speaks fluent Italian, always cleared the table when it was her turn. What would a good price for her be? While thinking about that can I ask another? My chief of staff, Leo Mcgary,insists on working on the sabbath. Exodus 35:2 clearly says he should be put to death. Am I morally obligated to kill him myself or is it ok to call the police? Here's one that's really important, cause we've got a lot of sports fans in this town. Touching the skin of a dead pig makes one unclean, Leviticus 11:7. If they promise to wear gloves, can the Washington Red Skins still play football? Can Notre Dame? Can West Point? does the whole town really have to be together to stone my brother John for planting different crops side by side? Can I burn my mother in a small family gathering for wearing garments made from two different threads?

Sturmhond whooped. "When people say impossible, they usually mean improbable." With the moonlight gleasing off the lenses oh his goggle and his greatcoaf billowing around him, he looked like a complete madman. •chapter 7, page 120

Even with the intention to be quiet, human beings seldom can restrain from comment or at least grumbled cursing; we are the chattering species, as much as we are anything else - Odd Thomas - Odd Apocalypse by Dean Koontz pg 56 chapter 7

Chapter7

The double role of living systems as parts and wholes requires the interplay of two opposite tendencies: an integrative tendency to function as part of a larger whole, and a self-assertive, or self-organizing tendency to preserve individual autonomy (see Chapter 7).

Sturmhond whooped. "When people say impossible, they usually mean improbable." With the moonlight gleasing off the lenses oh his goggle and his greatcoaf billowing around him, he looked like a complete madman. • chapter 7, page 120

James Connolly, 1916: 'The worker is the slave of capitalist society: the female worker is the slave of that slave.

Chapter7

believe every trading education has three parts: The mechanical aspect (Chapter 2) The technical aspect (Chapters 3-7) The psychological aspect

You know that I hate you, Roark. I hate you for what you are, for wanting you, for having to want you. I'm going to fight you-and I'm going to destroy you-and I tell you this as calmly as I told you that I'm a begging animal. I'm going to pray that you can't be destroyed-I tell you this, too-even though I believe in nothing and have nothing to pray to. But I will fight to block every step you take. I will fight to tear every chance you want away from you. I will hurt you through the only thing that can hurt you-through your work. I will fight to starve you, to strangle you on the things you won't be able to reach. I have done it to you to today-and that is why I shall sleep with you tonight. Part 2, Chapter 7, pg. 272-3 The Fountainhead

Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." Bhagwad Geeta chapter 7 verse 20

The President is merely the most important among a large number of public servants. He should be supported or opposed exactly to the degree which is warranted by his good conduct or bad conduct, his efficiency or inefficiency in rendering loyal, able, and disinterested service to the nation as a whole. Therefore it is absolutely necessary that there should be full liberty to tell the truth about his acts, and this means that it is exactly as necessary to blame him when he does wrong as to praise him when he does right. Any other attitude in an American citizen is both base and servile. To announce that there must be no criticism of the President, or that we are to stand by the President, right or wrong, is not only unpatriotic and servile, but is morally treasonable to the American public. Nothing but the truth should be spoken about him or any one else. But it is even more important to tell the truth, pleasant or unpleasant, about him than about any one else.

Chapter 1: Fan Number One Chapter 2: A Portrait of the Author as a Young Girl Chapter 3: Mystery Man Chapter 4: City Kid Chapter 5: The Plot Thickens Chapter 6: Reality Attack Chapter 7: Business Lesson Chapter 8: A Portrait of the Bulldog as a Young Girl Chapter 9: The Agent Chapter 10: The Chosen Grown-Up Chapter 11: Welcome to the Club Chapter 12: In or Out? Chapter 13: Open for Business Chapter 14: Judgment Day Chapter 15: A New Island Chapter 16: Poker, Anyone? Chapter 17: High Stakes, Aces Wild Chapter 18: The Long Arm of the Law Chapter 19: The Red Pencil Blues

President Josiah Bartlet: Good. I like your show. I like how you call homosexuality an abomination. Dr. Jenna Jacobs: I don't say homosexuality is an abomination, Mr. President. The Bible does. President Josiah Bartlet: Yes, it does. Leviticus. Dr. Jenna Jacobs: 18:22. President Josiah Bartlet: Chapter and verse. I wanted to ask you a couple of questions while I had you here. I'm interested in selling my youngest daughter into slavery as sanctioned in Exodus 21:7. She's a Georgetown sophomore, speaks fluent Italian, always cleared the table when it was her turn. What would a good price for her be? While thinking about that, can I ask another? My Chief of Staff Leo McGarry insists on working on the Sabbath. Exodus 35:2 clearly says he should be put to death. Am I morally obligated to kill him myself, or is it okay to call the police? Here's one that's really important 'cause we've got a lot of sports fans in this town: Touching the skin of a dead pig makes one unclean. Leviticus 11:7. If they promise to wear gloves, can the Washington Redskins still play football? Can Notre Dame? Can West Point? Does the whole town really have to be together to stone my brother John for planting different crops side by side? Can I burn my mother in a small family gathering for wearing garments made from two different threads? Think about those questions, would you? One last thing: While you may be mistaking this for your monthly meeting of the Ignorant Tight-Ass Club, in this building, when the President stands, nobody sits.

Structuring jobs to fit personality is almost certain to lead to favoritism and conformity. And no organization can afford either. It needs equity and impersonal fairness in its personnel decisions. Or else it will either lose its good people or destroy their incentive. And it needs diversity. Or else it will lack the ability to change and the ability for dissent which (as Chapter 7 will discuss) the right decision demands.

CHAPTER 7

You see, I believe greatly in the influence of women. Living with women helps to make a man a gentleman." (Chapter 7)

There are times when it is prudent to turn the other cheek, especially when it comes to spouses, family members, and friends. Courtesy and love are contagious and are far more effective over the long-haul than trying to ruin the reputation and well-being of another. (Chapter 7)

The French Revolution, which is nothing more nor less than the ideal armed with the sword, rose abruptly, and by that very movement, closed the door of evil and opened the door of good. It released the question, promulgated truth, drove away miasma, purified the century, crowned the people. We can say it created man a second time, in giving him a second soul, his rights. Page 997 Saint-Denis chapter 7 Argot part III

Quinn froze. There was nothing he could do now that would not be a mistake. Whatever choice he made--and he had to make a choice--would be arbitrary, a submission to chance. Uncertainty would haunt him to the end. At that moment, the two Stillmans started on their way again. The first turned right, the second turned left. Quin craved an amoeba's body, wanting to cut himself in half and run off in two directions at once. (Chapter 7)

Achieve excellence, don’t just avoid errors (this was introduced in chapter 7). Build trust and take care of your people. Use your legacy for inspiration. Use guiding principles for decision criteria. Use immediate recognition to reinforce desired behaviors. Begin with the end in mind. Encourage a questioning attitude over blind obedience

shelf, stand mountains of neatly stacked cans and packages. A reserve of food to last the siege of Leningrad. CHAPTER 7 It was my luck to have a few good teachers in my youth, men and women who came into my dark head and lit a match.

I've found that he way a person feels about cats-and the way they feel about him or her in return-is usually an excellent gauge by which to measure a person's character

Nothing turns me on more than showing a woman all the reasons why she can’t handle me.

When writing fiction, memories still filter in, and these memories twist and distort and transform until they become living, breathing pieces of the story, as they have here.

All mankind is of one author,” he said slowly, “ and is one volume. When one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated. Then there are bits I havena got by heart, but I liked this one: The bell doth toll for him that thinks it doth”—and his hand squeezed mine gently—“and though it intermit again, yet from that minute that that occasion wrought upon him, he is united to God.” “Hmm.” I thought about that for a bit.

If I endeavor to undeceive people as to the rest of his conduct, who will believe me? The general prejudice against Mr. Darcy is so violent that it would be the death of half the good people in Meryton, to attempt to place him in an amiable light. -Chapter 7

Stress and glucocorticoids have inverted-U effects here as well. Moderate, transient stress (or exposure to the equivalent glucocorticoid levels) increases spine number in the hippocampus; sustained stress or glucocor-ticoid exposure does the opposite.7 Moreover, major depression or anxiety—two disorders associated with elevated glucocorticoid levels—can reduce hippocampal dendrite and spine number. This arises from decreased levels of that key growth factor mentioned earlier this chapter, BDNF. Sustained stress and glucocorticoids also cause dendritic retraction and synapse loss, lower levels of NCAM (a “neural cell adhesion molecule” that stabilizes synapses), and less glutamate release in the frontal cortex.

Why didn’t you ever go to school, Joe, when you were as little as me?’ ‘Well, Pip,’ said Joe, taking up the poker, and settling himself to his usual occupation when he was thoughtful, of slowly raking the fire between the lower bars; ‘I’ll tell you. My father, Pip, he were given to drink, and when he were overtook with drink, he hammered away at my mother, most onmerciful. It were a’most the only hammering he did, indeed, ‘xcepting at myself. And he hammered at me with a wigour only to be equaled by the wigour with which he didn’t hammer at his anwil. – You’re a-listening and understanding Pip?’ ‘Yes, Joe.’ ‘’Consequence, my mother and me we ran away from my father, several times; and then my mother she’d go out to work, and she’d say, “Joe,” she’d say, “now, please God, you shall have some schooling, child,” and she’d put me to school. But my father were that good in his hart that he couldn’t abear to be without us. So he’d come with a most tremenjous crowd, and make such a row at the doors of the houses where we was, that they used to be obligated to have no more to do with us and to give us up to him. And then he took us home and hammered us. Which, you see, Pip,’ said Joe, pausing in his meditative raking of the fire and looking at me, ‘were a drawback on my learning.’ Chapter 7

were running down his cheeks. I hadn’t seen him cry in years, not even when Mom and Dad had been killed. (I remembered the funeral. I had sobbed in spite of myself; Soda had broken down and bawled like a baby; but Darry had only stood there, his fists in his pockets and that look on his face, the same helpless, pleading look that he was wearing now.) In that second what Soda and Dally and Two-Bit had been trying to tell me came through. Darry did care about me, maybe as much as he cared about Soda, and because he cared he was trying too hard to make something of me. When he yelled “Pony, where have you been all this time?” he meant “Pony, you’ve scared me to death. Please be careful, because I couldn’t stand it if anything happened to you.” Darry looked down and turned away silently. Suddenly I broke out of my daze. “Darry!” I screamed, and the next thing I knew I had him around the waist and was squeezing the daylights out of him. “Darry,” I said, “I’m sorry . . .” He was stroking my hair and I could hear the sobs racking him as he fought to keep back the tears. “Oh, Pony, I thought we’d lost you . . . like we did Mom and Dad . . .” That was his silent fear then—of losing another person he loved. I remembered how close he and Dad had been, and I wondered how I could ever have thought him hard and unfeeling. I listened to his heart pounding through his T-shirt and knew everything was going to be okay now. I had taken the long way around, but I was finally home. To stay. Chapter 7

Well, I may not have a framed Latin diploma, but I know crazy talk when I hear it. Alcohol has been an important part of the human diet for thousands of years. The Bible is filled with references to people drinking alcohol, such as this quotation from the Book of Effusions, Chapter Eight, Verse Six, Row 7:

All mankind is of one author,” he said slowly, “ and is one volume. When one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated. Then there are bits I havena got by heart, but I liked this one: The bell doth toll for him that thinks it doth”—and his hand squeezed mine gently—“and though it intermit again, yet from that minute that that occasion wrought upon him, he is united to God.

I grew up a PK ("preacher's kid"). Emma, the heroine of this book, is a vicar's daughter. I want to make clear that Emma's father is nothing like my own. My father was - and is - loving, patient, supportive, and understanding. Thanks, Dad. This book's for you. Please don't read chapters 7,9,11,17,19,21 or 28.

And even though it was ridiculously childish, in the end I had to call myself a faggot, which really annoyed me, because 1. I don't think that word should ever be used by anyone, let alone me, and 2. As it happens, I am not gay, and furthermore, 3. Chuck Parson made it out like calling yourself a faggot was the ultimate humiliation, even though there's nothing at all embarrassing about being gay.

Today the Siberians, the White Russians, and the people of the steppes live extremely healthy lives. For that reason they are better equipped for development and in the long run biologically superior to the Germans. -- quoted by Albert Speer in Inside the Third Reich, Chapter 7: Obersalzberg (years before the start of the war)

Mungu ni mwandishi wa hadithi ya maisha yangu na ndiye anayeandika ukurasa wa mwisho.

I see the concern in her eyes and I want to laugh. After the way I treat her, she would still do anything for me, just like the rest of them...

I saw you fight last night. You sure have got some fancy moves with those swords of yours. Haven’t seen anyone move like that, well, ever, and I was in the Special Forces.

Chapter 7: Visualization - Mental Imagery IS Mental Toughness “Mental will is a muscle that needs exercise, just like the muscles of the body” (Lynn Jennings)

CHAPTER 7

I have never entertained an idea. Ideas often entertain me;" (Chapter 7)

Each frame held a different story. Ones that Jade and Jasper were not entirely privy to. Chapter 7 - Road To Blythburgh

CHAPTER 7 - MEDRA

What’s rare—what’s holy—is remembering who you really are… and choosing to live from that place.” — Carla J. Brooks, 7 Cups of Coffee (Chapter 11)

How come Aquaman can control whales? They’re mammals! Makes no sense. ​ CHAPTER 7 LOG ENTRY: SOL 63 I finished making water some time ago. I’m no longer in danger of blowing myself up. The potatoes are growing nicely. Nothing has conspired to kill me in weeks. And seventies TV keeps me disturbingly more entertained than it should. Things are stable here on Mars. It’s

(Archidamus:) For all men are angry when they not only suffer but see, and some strange form of calamity strikes full upon the eye; the less they reflect the more ready they are to fight; above all men the Athenians, who claim imperial power, and are more disposed to invade and waste their neighbour's land than to look on while their own is being wasted. (Book 2 Chapter 11.7-8)

His (Themistocles) mind was turned in this direction, as I conceive, from observing that the King's armament had met with fewer obstacles by sea than by land.The Piraeus appeared to him to be of more real consequence than the upper city. He was fond of telling the Athenians that if ever they were hard pressed on land they should go down to the Piraeus and fight the world at sea. (Book 1 Chapter 93.7)

We try to recover one (NREM) a little sooner than the other (REM), but make no mistake, the brain will attempt to recoup both, trying to salvage some of the losses incurred. It is important to note, however, that regardless of the amount of recovery opportunity, the brain never comes close to getting back all the sleep it has lost. This is true for total sleep time, just as it is for NREM sleep and for REM sleep. That humans (and all other species) can never “sleep back” that which we have previously lost is one of the most important take-homes of this book, the saddening consequences of which I will describe in chapters 7 and 8.

You need more hugs.” I glanced up at the ghost. “Excuse me?” “There’s a chapter in the psychology book I’m reading that says you need a minimum of four hugs a day just to survive.” “Four per day? That sounds like a lot.

And now they had arrived at an independent opinion that it was better far, and would be more advantageous both for themselves and for the whole body of the allies, that their city should have a wall; when any member of a confederacy had not equal military advantages, his counsel could not be of equal weight or worth.Either all the allies should pull down their walls, or they should acknowledge that the Athenians were in the right. (Book 1 Chapter 91.6-7)

In the first chapter, for example, when Job first gets all the bad news about the deaths of his children and the loss of his estate, we are told that “Job got up and tore his robe” and then he “fell to the ground” (Job 1:20), but then the author adds, “In all this Job sinned not” (Job 1:22). Here is a man already behaving in a way that many pious Christians would consider at least unseemly or showing a lack of faith. He rips his clothes, falls to the ground, cries out. He does not show any stoical patience. But the biblical text says, “In all this Job sinned not.” By the middle of the book, Job is cursing the day he is born and comes very close to charging God with injustice in his angry questions. And yet God’s final verdict on Job is surprisingly positive. At the end of the book, God turns to Eliphaz, the first of Job’s friends, and says: “I am angry with you and your two friends, because you have not spoken the truth about me, as my servant Job has. So now take seven bulls and seven rams and go to my servant Job and sacrifice a burnt offering for yourselves. My servant Job will pray for you, and I will accept his prayer and not deal with you according to your folly. You have not spoken the truth about me, as my servant Job has.” So Eliphaz the Temanite, Bildad the Shuhite and Zophar the Naamathite did what the Lord told them; and the Lord accepted Job’s prayer (Job 42:7–9). Job’s grief was expressed with powerful emotion and soaring rhetoric. He did not “make nice” with God, praying politely. He was brutally honest about his feelings. And while God did—as we will see later—forcefully call Job to acknowledge his unfathomable wisdom and majesty, nevertheless God ultimately vindicated him. A Bruised Reed He Will Not Break It is not right, therefore, for us to simply say to a person in grief and sorrow that they need to pull themselves together. We should be more gentle and patient with them. And that means we should also be gentle and patient with ourselves. We should not assume that if we are trusting in God we won’t weep, or feel anger, or feel hopeless.

What I mean is, it reminded me of one of the happiest moments of childhood, before broken wrists and purpling bruises and nasty names hissed when my mother’s back was turned. Before “Who do you think you are? You’re ugly. You’re nobody.

He really did want to leave her alone. Forever. Every time they crossed paths he became more and more entangled. He didn't know why. It wasn't as though she was charming or pleasant. But she was beautiful and seductive as hell. Damn it!" Chapter 7

At any point where they saw the Corcyraeans distressed, the Athenians appeared and kept the enemy in check; but the generals, who were afraid of disobeying their instructions, would not begin the attack themselves. […] At first they had abstained from actual collision, but when the Corcyraeans fled outright and the Corinthians pressed them hard, then every man fell to work; all distinctions were forgotten;— the time had arrived when Corinthian and Athenian were driven to attack one another. (Book 1 Chapter 49.4, 49.7)

All the time in the world may sound nice in theory, but in practice it can become a swift kick to the balls. CHAPTER 7 Harper’s is the local convenience store around here, only it’s nothing like the Wawas and 7-Elevens I frequented when I lived in the Philadelphia area.

Tables of Contents Introduction Chapter 1 Bonjour, France! Chapter 2 Numbers and Gender Chapter 3 Plural Forms of Nouns Chapter 4 Pronouns Chapter 5 Verbs Chapter 6 Prepositions Chapter 7 Useful Expressions Preview Of‘Spanish For Beginners’ Check Out My Other Books Conclusion

What did theories matter any more? She wanted to say. The rats have taken over the ship, it's often as simple as that; the rest is narcissistic crap. It must be. (...) For exploitation read property and you have the whole bit. First the exploiter hits the wage-slave over the head with his superior wealth; then he brainwashes him into believing that the pursuit of property is a valid motive for breaking him at the grindstone. That way he has him hooked twice over. (...) "You disappoint me, Charlie. All of a sudden you lack consistency. You've made the perceptions. Why don't you go out and do something about them? Why do you appear here one minute as an intellectual who has the eye and brain to see what is not visible to the deluded masses, the next you have not the courage to go out and perform a small service - like theft - like murder - like blowing something up - say, a police station - for the benefit of those whose hearts and minds are enslaved by the capitalist overlords? Come on, Charlie, where's the action? You're the free soul around here. Don't give us the words, give us the deeds." (...) Anger suspended her bewilderment and dulled the pain of her disgrace (...) She wished terribly that she could go mad so that everyone would be sorry for her; she wished she was just a raving lunatic waiting to be let off, not a stupid little fool of a radical actress (...) (part I, chapter 7)

So Nymphodorus came to Athens, negotiated the alliance with Sitalces, and got his son Sadocus enrolled an Athenian citizen. He also undertook to terminate the war in Chalcidicè, promising that he would persuade Sitalces to send the Athenians an army of Thracian horsemen and targeteers. He further reconciled Perdiccas with the Athenians, and persuaded them to restore Thermè to him Whereupon Perdiccas joined the Athenian army under Phormio, and with him fought against the Chalcidians. Thus Sitalces the son of Teres king of Thrace, and Perdiccas son of Alexander king of Macedonia, entered into the Athenian alliance. (Book 2 Chapter 29.5-7)

of Jesus. Many Christians do not understand the power in the use of the weapons that God has given us against the enemy. Unbelievers could sit throughout the night, chanting incantations or reciting things against people. 3. Gives emotional healing. 4. Gives mental healing. 5. Helps in battling dark powers. 6. Helps in battling the adversary. 7. Gives financial healing If you stand in front of your shop or house and plead the Blood of Jesus every day, you will find out that the powers of darkness in that environment will dissipate. As we are moving towards the End Times, we need to plead the Blood of Jesus, all the time. There is a lot of tragedy and disaster all over the place. Too many Christians are being robed or cheated or raped or murdered. Many are being hypnotised and confused. Pleading the Blood of Jesus, will give you immunity against these things. 8. Cleanses from all sins. Jesus came to die for the sins of the world and His Blood was shed for us. You can claim the cleansing power in His Blood and God will open a new chapter in your life.

Hence every teaching that flatters or indulges the flesh and teaches temporal things is not of God, because it is not a rod but a reed and softness of clothing (Matt. 11:7-8).

We, who teach the Word purely with great zeal and diligence, and seek nothing else than the welfare of Germany, are bearing the bitterest hatred and envy of all classes.

There is nothing more insufferable and poisonous on earth than a barefoot monk.

God has found out the guilt of your servants;

God is the Poet, and we are the verses or songs He writes.

Thus although Nebuchadnezzar no longer remembered his dream, yet he could not forget the impression it made.

it is completely contrary to the nature of sin to confess that one has sinned.

He who does not fear the truth should fear a lie and should worship an image or a phantom as God.

It is far better to bear the contempt and hatred of adversaries than to fall into reproach and into the snare of the devil, as Paul says in 1 Tim. 3:7. The

I have a spirit of power, love and a sound mind

I won't always be the odd ones going round and round in our owe little squirrel cage!

The following are references to being cut off, which relate to covenantal unfaithfulness (Exod 30:13; 31:14; Lev 7:21; Num 19:20; Isa 48:9; 53:8; Jer 51:13; Ezek 37:11).

For we live by faith, not by sight. 2 Corinthians 5:7

A single strike parts a champion from a corpse.” – Praesi proverb

and whatever good Germany has is not the result of her own power, virtue, or wisdom, but has been received from those rejected, despised, and accursed people who are called Christians

Paul's story has been laden with criminal acts of all kinds. He is a member of the Abenaki tribe and of the Wolinak Reservation of Becancour. Paul is also the nephew of the former Great Chief of the Nations, Noel St-Aubin. He was sent to do farm work, which we will speak about again in Chapter 7, and then to psychiatric hospitals, where he suffered irreversible damage.

Unexpectedly, we found that the factors most people usually think of as driving group performance—i.e., cohesion, motivation, and satisfaction—were not statistically significant. The largest factor in predicting group intelligence was the equality of conversational turn taking; groups where a few people dominated the conversation were less collectively intelligent than those with a more equal distribution of conversational turn taking. The second most important factor was the social intelligence of a group’s members, as measured by their ability to read each other’s social signals. Women tend to do better at reading social signals, so groups with more women tended to do better (see the Social Signals Special Topic Box [at the end of Chapter 7]).

The “crisis” is a sudden realization of, or a sudden acting on, pressures that have been building up for a long time. This truth was acknowledged explicitly by Australia’s Prime Minister Gough Whitlam, who (as we’ll see in Chapter 7) devised a whirlwind program of apparently major changes in 19 days of December 1972, but who downplayed his own reforms as a “recognition of what has already happened.

Hermione made purple and gold streamers erupt from the end of her wand and drape themselves artistically over the trees and bushes. “Nice,” said Ron, as with one final flourish of her wand, Hermione turned the leaves on the crabapple tree to gold. “You’ve really got an eye for that sort of thing.” “Thank you, Ron!” said Hermione, looking both pleased and a little confused. Harry turned away, smiling to himself. He had a funny notion that he would find a chapter on compliments when he found time to peruse his copy of Twelve Fail-Safe Ways to Charm Witches; he caught Ginny’s eye and grinned at her before remembering his promise to Ron and hurriedly striking up a conversation with Monsieur Delacour. “Out of the way, out of the way!” sang Mrs. Weasley, coming through the gate with what appeared to be a giant, beach-ball-sized Snitch floating in front of her. Seconds later Harry realized that it was his birthday cake, which Mrs. Weasley was suspending with her wand, rather than risk carrying it over the uneven ground. When the cake had finally landed in the middle of the table, Harry said, “That looks amazing, Mrs. Weasley.” “Oh, it’s nothing, dear,” she said fondly. Over her shoulder, Ron gave Harry the thumbs-up and mouthed, Good one.

Acts as Historical Fiction The book of Acts has been all but discredited as a work of apologetic historical fiction.1 Nevertheless, its author (traditionally Luke, the author of the Gospel: see Chapter 7, §4) may have derived some of its material or ideas from earlier traditions, written or oral. But the latter would still be extremely unreliable (note, for example, the condition of oral tradition under Papias, as discussed in Chapter 8, §7) and wholly unverifiable (and not only because teasing out what Luke inherited from what Luke chose to compose therefrom is all but impossible for us now). Thus, our best hope is to posit some written sources, even though their reliability would be almost as hard to verify, especially, again, as we don’t have them, so we cannot distinguish what they actually said from what Luke added, left out, or changed.

Thus a certain Silvanus refused to look at the sun because it was a physical light. At last, however, he saw in a vision that hell was full of monks.5 God undoubtedly abominates and condemns the superstitions of those men.

Fletcher was the instigator of a fad for extremely thorough chewing. We are not talking about British Prime Minister William Gladstone’s thirty-two chews per bite. We are talking about this: “One-fifth of an ounce of the midway section of the young garden onion, sometimes called ‘challot,’ has required seven hundred and twenty-two mastications before disappearing through involuntary swallowing.” (More on chewing and the “oral device” in chapter 7.)

And had it not been for our prayer and word, Germany would doubtless be in a different condition; and if she had been without the word which we teach and without our prayers, conditions in Germany would be in a most wretched plight.

For if the world were without godly men and those who are to be saved, it would not stand; and when the last saints are living, the Last Day will soon come. For God has no concern for the state and the household except for the sake of the church.

Everything I know about bombs tells me they are built to explode. But something must set them off first. There must be a trigger before the noise goes off, before the big burst of bright, choking smoke. Otherwise a girl could stay quiet for years.

Experience itself, to our own great loss and bane, affords us sad proof that Satan seizes as many opportunities of deceiving and destroying mankind as there are different moods and affections natural to the human character.” Demonolatry, Nicholas Remy

Instructions Before Reading Chapter 1. Find a piece of cloth 10 feet long and 2 inches wide 2. Find a pair of children’s shoes 3. Bend all toes except the big one under and into the sole of the foot. Wrap the cloth around these toes and then around the heel. Bring the heel and toes as close together as possible. Wrap the full length of the cloth as tightly as possible 4. Squeeze foot into children’s shoes 5. Walk 6. Imagine that you are 5 years old 7. Imagine being like this for the rest of your life

(Pericles:) In a single pitched battle the Peloponnesians and their allies are a match for all Hellas, but they are not able to maintain a war against a power different in kind from their own; they have no regular general assembly, and therefore cannot execute their plans with speed and decision. The confederacy is made up of many races; all the representatives have equal votes, and press their several interests. There follows the usual result, that nothing is ever done properly. For some are all anxiety to be revenged on an enemy, while others only want to get off with as little loss as possible. The members of such a confederacy are slow to meet, and when they do meet, they give little time to the consideration of any common interest, and a great deal to schemes which further the interest of their particular state. Every one fancies that his own neglect will do no harm, but that it is somebody else's business to keep a look-out for him, and this idea, cherished alike by each, is the secret ruin of all. (Book 1 Chapter 141.6-7)

Someone was hunting a boar, likely this person who freed the slaves and took the younger ones. The prints are from one of the adolescents, most likely male. A hunter, but young. This boar will lead the hunter back to this adolescent's home, if he's right, his bounty will be there too.

The propositions that accompany most of the chapters . . . are not as snappy as I would prefer—but there’s a reason for their caution and caveats. On certain important points, the clamor of genuine scientific dispute has abated and we don’t have to argue about them anymore. But to meet that claim requires me to state the propositions precisely. I am prepared to defend all of them as “things we don’t have to argue about anymore”—but exactly as I worded them, not as others may paraphrase them. Here they are: 1. Sex differences in personality are consistent worldwide and tend to widen in more gender-egalitarian cultures. 2. On average, females worldwide have advantages in verbal ability and social cognition while males have advantages in visuospatial abilities and the extremes of mathematical ability. 3. On average, women worldwide are more attracted to vocations centered on people and men to vocations centered on things. 4. Many sex differences in the brain are coordinate with sex differences in personality, abilities, and social behavior. 5. Human populations are genetically distinctive in ways that correspond to self-identified race and ethnicity. 6. Evolutionary selection pressure since humans left Africa has been extensive and mostly local. 7. Continental population differences in variants associated with personality, abilities, and social behavior are common. 8. The shared environment usually plays a minor role in explaining personality, abilities, and social behavior. 9. Class structure is importantly based on differences in abilities that have a substantial genetic component. 10. Outside interventions are inherently constrained in the effects they can have on personality, abilities, and social behavior.

[F]or a time of public need they thought that there was no man like him. During the peace while he was at the head of affairs he ruled with prudence; under his guidance Athens was safe, and reached the height of her greatness in his time. When the war began he showed that here too he had formed a true estimate of the Athenian power. He survived the commencement of hostilities two years and six months; and, after his death, his foresight was even better appreciated than during his life. For he had told the Athenians that if they would be patient and would attend to their navy, and not seek to enlarge their dominion while the war was going on, nor imperil the existence of the city, they would be victorious; but they did all that he told them not to do, and in matters which seemingly had nothing to do with the war, from motives of private ambition and private interest they adopted a policy which had disastrous effects in respect both of themselves and of their allies; their measures, had they been successful, would only have brought honour and profit to individuals, and, when unsuccessful, crippled the city in the conduct of the war. (Book 2 Chapter 65.4-7)

So let me get this straight,” said Adam eventually, leaning forward on his crate. “Jesus came back and took all his righteous believers with him, right? Now the rest of us are stuck here for the next seven years while demons emerge every night to drag our sorry arses to Hell? Is that the gist of it?

(From Chapter 7: Snake Fence) So there I was, pretending not to watch, and there he was, pretending not to be watched; and you may see the very same thing, Sir, at any polite gathering of society ladies and gentlemen. There is a good deal that can be seen slantwise, especially by the ladies, who do not wish to be caught staring. They can also see through veils, and window curtains, and over the tops of fans; and it is a good thing they can see in this way, or they would never see much of anything. But those of us who do not have to be bothered with all the veils and fans manage to see a good deal more.

Thus the Turks also regard us as damned because of the disasters and troubles we endure. But they promise themselves eternal happiness because they flourish in this life with wealth and power. This is the Egyptian philosophy and the Turkish religion. The Christian doctrine refutes it, as is taught elsewhere.

Miss Fergusson had maintained, when they first stood before the haloed mountain, that there were two explanations of everything, that each required the exercise of faith, and that we had been given free will in order that we might choose between them. This dilemma was to preoccupy Miss Logan for years to come. 7

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

It was not only anger in me. I was nineteen, and a guarded nineteen who'd worked to feel nothing in this direction, so that when I did feel it, right there in that moment, when I did feel that I loved her, it was not with reason or ritual, nor the way that makes families and homes, but the way that wrecks them, I was undone.

Of all the conceptions of the divine, of all the language Jesus could put on the lips of the God character in the story he tells, that’s what he has the Father say. “You are always with me, and everything I have is yours.” ... Millions of people in our world were told that God so loved the world, that God sent his son to save the world, and that if they accept and believe in Jesus, then they’ll be able to have a relationship with God... But there’s more. Millions have been taught that if they don’t believe, if they don’t accept in the right way, that is, the way the person telling them "the gospel" does, and they were hit by a car and died later that same day, God will have no choice but to punish them forever in conscious torment in hell... A loving heavenly father who will go to extraordinary lengths to have a relationship with them would, in the blink of an eye, become a cruel, mean, vicious tormentor who would ensure that they had no escape from an endless future of agony... if your God is loving one second and cruel the next, if your God will punish people for all eternity for sins committed in a few short years, no amount of clever marketing or compelling language or good music or great coffee will be able to disguise that one, true, glaring, untenable, acceptable, awful reality... sometimes the reason people have a problem accepting the gospel is that they sense that the God lurking behind Jesus isn’t safe, loving, or good. It doesn’t make sense, it can’t be reconciled, and so they say no... God creates, because the endless joy and peace and shared life at the heart of this God knows no other way. Jesus invites us into THAT relationship, the one at the center of the universe... so when the gospel is diminished to a question of whether or not a person will “get into heaven,” that reduces the good news to a ticket, a way to get past the bouncer and into the club. The good news is better than that. (excerpts all from chapter 7)

Getting Started Setting up your Kindle Oasis Kindle controls Status indicators Keyboard Network connectivity VoiceView screen reader Special Offers and Sponsored Screensavers Chapter 2 Navigating Your Kindle The Kindle Home screen Toolbars Tap zones Chapter 3 Acquiring & Managing Kindle Content Shop for Kindle and Audible content anytime, anywhere Recommended content Managing your Kindle Library Device and Cloud storage Removing items from your Kindle Chapter 4 Reading Kindle Documents Understanding Kindle display technology Customizing your text display Comic books Children's books Images Tables Interacting with your content Navigating a book Chapter 5 Playing Audible Books Pairing a Bluetooth audio device Using the Audible Player Audiobook bookmarks Downloading Audible books Audiobook Library Management Chapter 6 Features X-Ray Word Wise Vocabulary Builder Amazon FreeTime (Amazon Fire for Kids in the UK) Managing your Amazon Household Goodreads on Kindle Time to Read Chapter 7 Getting More from Your Kindle Oasis Carrying and reading personal documents Reading Kindle content on other devices Sharing Using your Kindle with your computer Using the Experimental Web Browser Chapter 8 Settings Customizing your Kindle settings The Settings contextual menu Chapter 9 Finding Additional Assistance Appendix A Product Information

Biological warfare (BW) and chemical warfare (CW) research was run out of Edgeware Arsenal but also involved testing in many other locations including Dugway Proving Ground, Utah. As in the radiation experiments described in an earlier chapter, BW/CW research involved releasing bacteria, fungi and viruses into general population areas. The bacterium Serratia marascens was released in many locations including New York (June 7-10, 1966), San Francisco (September, 1950), and Pennsylvania State Highway #16 westward for one mile from Benchmark #193 (January 7, 1955). Other infectious agents released into civilian populations included Aspergillus fumigatus and Bacillus globigii.

We have seen that the region of our brain known as the amygdala orchestrates emotion and that it communicates with the hypothalamus, the region that houses the nerve cells that control instinctive behavior such as parenting, feeding, mating, fear, and fighting (chapter 3, fig. 3.5). Anderson found a nucleus, or cluster of neurons, within the hypothalamus that contains two distinct populations of neurons: one that regulates aggression and one that regulates mating (fig. 7.8). About 20 percent of the neurons located on the border between the two populations can be active during either mating or aggression. This suggests that the brain circuits regulating these two behaviors are intimately linked.

They testify that nature is not changed but is preserved by God. But the stupid and crazy mob of monks has taught that parents, wives, and the world should be abandoned and that one should withdraw into a monastery. But what is to become of human society or finally of all life? Surely that was not sanctity or worship of God, as they have called it; it was satanic madness.

Rather than trying to prevent all errors, we should assume, as is almost always the case, that our people’s intentions are good and that they want to solve problems. Give them responsibility, let the mistakes happen, and let people fix them. If there is fear, there is a reason—our job is to find the reason and to remedy it. Management’s job is not to prevent risk but to build the ability to recover. CHAPTER 7 THE HUNGRY BEAST AND THE UGLY BABY During the late 1980s and early 1990s, as an ascendant Disney Animation was enjoying a remarkable string of hit films—The Little Mermaid, Beauty and the Beast, Aladdin, The Lion King—I began to hear a phrase being used again and again in the executive suites of its Burbank headquarters: “You’ve got to feed the

Moving towards such self-belief does not mean you cut yourself off from others and their opinions of your actions. You must take constant measure of how people receive your work, and use to maximum effect their feedback (see chapter 7). But this process must begin from a position of inner strength. If you are dependent on their judgments for your sense of worth, then your ego will always be weak and fragile. You will have no center or sense of balance. You will wilt under criticisms and soar too high with any praise. Their opinions are merely helping you shape your work, not your self-image. If you make mistakes, if the public judges you negatively, you have an unshakable inner core that can accept such judgments, but you remain convinced of your own worth.

(and even all the forms of inanimate bodies) can be explained without the need of supposing for that purpose anything in their matter other than the motion, size, shape, and arrangement of its parts” (The World, Chapter 5). Accordingly, Descartes does not need substantial forms and does not explain mutation as change of form, whether substantial or accidental. He finds no forms other than the ones he has described quantitatively. For Descartes, the only motion is local motion; hence he states, “The philosophers also suppose several motions that they think can be accomplished without any body changing place…. As for me, I know of none except the one which is easiest to conceive …, the motion by which bodies pass from one place to another” (The World, Chapter 7).

By rejecting the notion of a single covenant of grace under two administrations, the Baptists were in fact rejecting only half of this concept; they accepted, as we have previously seen, the notion of a single covenant of grace in both testaments, but they refused the idea of the two administrations. For the Baptists, there was only one covenant of grace which was revealed from the Fall in a progressive way until its full revelation and conclusion in the new covenant. This model is clearly expressed in Chapter 7, paragraph 3, of the 1689 Confession: “This covenant is revealed in the gospel; first of all to Adam in the promise of salvation by the seed of the woman, and afterwards by farther steps, until the full discovery thereof was completed in the New Testament.

CHAPTER ONE: AN INTRODUCTORY DISCOURSE FROM SIN   “If you do what is right, will you not be accepted? But if you do not do what is right, sin is crouching at your door; it desires to have you, but you must rule over it.” -Genesis 4:7   Dear Reader, If you are here, it is no accident.  Either your curiosity has attracted you to me, or you have heard me screaming for your attention from every high place, and you want a better understanding of why I want the crown in your life. With this book, I will take you on a ride to view my perspective on why I want to be the crown holder in your life. I have watched in admiration, not just for you, but also for your family; those in the present and those that have preceded you.  I sit slavering at the idea of making you feel good.

Your father and mother and all of you are—as you used to call it in the Shadowlands—dead. The term is over: the holidays have begun. The dream is ended: this is the morning.” And as He spoke He no longer looked to them like a lion; but the things that began to happen after that were so great and beautiful that I cannot write them. And for us this is the end of all the stories, and we can most truly say that they all lived happily ever after. But for them it was only the beginning of the real story. All their life in this world and all their adventures in Narnia had only been the cover and the title page: now at last they were beginning Chapter One of the Great Story which no one on earth has read: which goes on forever: in which every chapter is better than the one before.

In real brains neural networks do not exist in isolation. They communicate with other networks by way of synaptic transmission. For example, in order to see an apple, instead of a roundish, reddish blob, the various features of the stimulus, each processed by different visual subsystems, have to be integrated. As we saw in Chapter 7, the problem of understanding the manner in which this occurs is called the binding problem. One popular solution to this problem is based on the notion of neuronal synchrony. Synchronous (simultaneous) firing, and thus binding, has been proposed as an explanation of consciousness (chap. 7), but our interest here is more in the ability of synchronous firing between cells in different interconnected regions to coordinate plasticity across the regions.

CHAPTER THREE IN ONE PAGE Multitrack     1. Multitracking = considering more than one option simultaneously.     •  The naming firm Lexicon widens its options by assigning a task to multiple small teams, including an “excursion team” that considers a related task from a very different domain.     2. When you consider multiple options simultaneously, you learn the “shape” of the problem.     •  When designers created ads simultaneously, they scored higher on creativity and effectiveness.     3. Multitracking also keeps egos in check—and can actually be faster!     •  When you develop only one option, your ego is tied up in it.     •  Eisenhardt’s research on Silicon Valley firms: Multitracking minimized politics and provided a built-in fallback plan.     4. While decision paralysis may be a concern for people who consider many options, we’re pushing for only one or two extra. And the payoff can be huge.     •  We’re not advocating 24 kinds of jam. When the German firm considered two or more alternatives, it made six times as many “very good” decisions.     5. Beware “sham options.”     •  Kissinger: “Nuclear war, present policy, or surrender.”     •  One diagnostic: If people on your team disagree about the options, you have real options.     6. Toggle between the prevention and promotion mindsets.     •  Prevention focus = avoiding negative outcomes. Promotion focus = pursuing positive outcomes.     •  Companies who used both mindsets performed much better after a recession.     •  Doreen’s husband, Frank, prompted her to think about boosting happiness, not just limiting stress.     7. Push for “this AND that” rather than “this OR that.

Thus over and above the fact that we sin gravely against God, we also afflict ourselves; we take a stand against ourselves and fight until a brother comes up to console and buoy us up with the Word and say: “Why are you insane? Why are you imagining things in your dreams? You are mistaken. God is not angry with you; He has taken away your sin, etc.” For a heart that tortures itself needs such a remedy and the comfort of a brother.

Chapter 96: The Clot, READ 1. READ in the name of your Lord Who creates, 2. Creates man from a clot! 3. READ, for your Lord is most Generous; 4. It is He Who teaches by means of the pen, 5. Teaches man what he does not know. 6. However man acts so arrogant, 7. For he considers he is self-sufficient. 8. Yet to your Lord will be the Return! 9. Have you seen someone who stops 10. A worshipper as he prays? 11. Have you considered whether he is looking for guidance 12. Or ordering heedfulness? Have you seen whether he has rejected the message and turned away? 13. Does he not know that God sees everything? 14. Of course not! Yet if he does not stop, We shall catch him by his forelock! 15. Such a lying, sinful forelock! 16. Let him appeal to his henchmen. 17. We shall appeal to the avenging angels. 18. Of course, do not obey him; bow down on your knees, and come closer!

below and select the title. http://cma.wiley.com/WileyCMA/Section... In this part . . . Classic — a word that can be used to describe not only the books represented in this chapter, but the For Dummies series as a whole. When the For Dummies series began, personal computers were becoming widespread, but how exactly to use them was a bit of a mystery to many people. That’s why DOS For Dummies and Windows For Dummies (which we’ve updated with every edition of Windows, including Windows 7) made such a difference in people’s lives. But we didn’t stop with computers. French For Dummies showed everyone that the approach we used to teach people about computers could also be used to help people learn foreign languages. And Dr. Ruth Westheimer’s Sex For Dummies enlightened people all over the world about that topic. So move ahead to these chapters and enjoy. It’s a classic ride.

Wrapped up in all of this talk of acceptance and tolerance is the matter of judgment. The worst thing in the world, we are told, is to judge. We must never judge, never be judgmental. We are constantly reminded that Jesus said, “Do not judge” (Matthew 7:1). And those three words have become the most popular words ever uttered by Our Lord. We like to pretend that everything else He said is summarized by this one phrase. We treat “Do not judge” as the distillation of His life and ministry. There are over seven hundred thousand words in the Bible (yes, I counted), and we have come to believe that they all can be condensed down into those three. We’re wrong. Yes, He does tell us not to judge. But to understand what “Do not judge” actually means, and how it ought to apply to our lives, we have to look at those words in the context of Christ’s teachings. We don’t even have to look very hard, because He makes the point clear in the very same chapter of the Bible. Here is the full verse from the seventh chapter of Matthew: Do not judge, or you too will be judged. For in the same way you judge others, you will be judged, and with the measure you use, it will be measured to you. Why do you look at the speck of sawdust in your brother’s eye and pay no attention to the plank in your own eye? How can you say to your brother, “Let me take the speck out of your eye,” when all the time there is a plank in your own eye? You hypocrite, first take the plank out of your own eye, and then you will see clearly to remove the speck from your brother’s eye. The point here is that we must judge rightly and fairly, as Jesus says specifically in John 7:24: “Stop judging by mere appearances, but instead judge correctly.” The whole Bible is chock-full of judgments we are told to make about ourselves, about others, about actions and things and situations. Of course Jesus is not warning against judgment per se. He is warning, instead, against hypocritical and self-serving judgments. He says we must attend to the plank in our own eyes rather than focusing on the dust in our brother’s eye. But He does not recommend that we just leave our brother there to deal with the dust on his own. He tells us to take the plank out of our own eyes first and then help with the dust. This is both a practical and moral prescription. Moral because ignoring your plank would be self-righteous and dishonest. Practical because you cannot see well enough to handle the dust problem if you’ve got a big plank sticking in your eye. Judgment is good. We are commanded to judge. But our judgments themselves must be good, and made out of love and concern for our brother.

Accordingly, since a good nature and the Holy Spirit were joined, he had to become a distinguished poet, and there is no doubt at all that throughout his governorship he produced many other poems and contrived many other artifices of this kind that are not recorded in this book. But from this one example one can judge what kind of prophet he was, a man of the highest talent and spirit. In addition to these gifts, he had practice and experience in many troubles and vexations.

What neuroleptics do, then, is induce a pathological deficiency in dopamine transmission. They induce, in Deniker’s words, a “therapeutic Parkinsonism.” And once they became the standard fare in psychiatry, this is the pathology that became the face of madness in America. The image we have today of schizophrenia is not that of madness—whatever that might be—in its natural state. All of the traits that we have come to associate with schizophrenia—the awkward gait, the jerking arm movements, the vacant facial expression, the sleepiness, the lack of initiative—are symptoms due, at least in large part, to a drug-induced deficiency in dopamine transmission. Even behavior that seems contrary to that slothful image, such as the agitated pacing seen in some people with schizophrenia, often arises from neuroleptics. Our perceptions of how those ill with “schizophrenia” think, behave, and look are all perceptions of people altered by medication, and not by any natural course of a “disease.” - Mad in America, chapter 7

The compendium of texts known as The Tibetan Book of the Dead contains exquisitely written guidance and practices related to transforming our experience in daily life, on how to address the processes of dying and the after-death state, and on how to help those who are dying. These teachings include: methods for investigating and cultivating our experience of the ultimate nature of mind in our daily practice (Chapters 2-7), guidance on the recognition of the signs of impending death and a detailed description of the mental and physical processes of dying (Chapter 8), rituals for the avoidance of premature death (Chapter 9), the now famous guide ‘The Great Liberation by Hearing’ that is read to the dying and the dead (Chapter 11), aspirational prayers that are read at the time of death (Chapter 12), an allegorical masked play that lightheartedly dramatises the journey through the intermediate state (Chapter 13), and a translation of the sacred mantras that are attached to the body after death and are said to bring ‘Liberation by Wearing’ (Chapter 14).

His [Xerxes'] uncle Artabanus perceived this, he who in the beginning had spoken his mind freely and advised Xerxes not to march against Hellas. Marking how Xerxes wept, he questioned him and said, “O king, what a distance there is between what you are doing now and a little while ago! After declaring yourself blessed you weep.” Xerxes said, “I was moved to compassion when I considered the shortness of all human life, since of all this multitude of men not one will be alive a hundred years from now.” Artabanus answered, “In one life we have deeper sorrows to bear than that. Short as our lives are, there is no human being either here or elsewhere so fortunate that it will not occur to him, often and not just once, to wish himself dead rather than alive. Misfortunes fall upon us and sicknesses trouble us, so that they make life, though short, seem long. Life is so miserable a thing that death has become the most desirable refuge for humans; the god is found to be envious in this, giving us only a taste of the sweetness of living.” (Book 7 Chapter 46)

The German mathematician Emmy Noether proved in 1915 that each continuous symmetry of our mathematical structure leads to a so-called conservation law of physics, whereby some quantity is guaranteed to stay constant-and thereby has the sort of permanence that might make self-aware observers take note of it and give it a "baggage" name. All the conserved quantities that we discussed in Chapter 7 correspond to such symmetries: for example, energy corresponds to time-translation symmetry (that our laws of physics stay the same for all time), momentum corresponds to space-translation symmetry (that the laws are the same everywhere), angular momentum corresponds to rotation symmetry (that empty space has no special "up" direction) and electric charge corresponds to a certain symmetry of quantum mechanics. The Hungarian physicist Eugene Wigner went on to show that these symmetries also dictated all the quantum properties that particles can have, including mass and spin. In other words, between the two of them, Noether and Wigner showed that, at least in our own mathematical structure, studying the symmetries reveals what sort of "stuff" can exist in it.

Knowing one’s emotions. Self-awareness—recognizing a feeling as it happens—is the keystone of emotional intelligence. As we will see in Chapter 4, the ability to monitor feelings from moment to moment is crucial to psychological insight and self-understanding. An inability to notice our true feelings leaves us at their mercy. People with greater certainty about their feelings are better pilots of their lives, having a surer sense of how they really feel about personal decisions from whom to marry to what job to take. 2. Managing emotions. Handling feelings so they are appropriate is an ability that builds on self-awareness. Chapter 5 will examine the capacity to soothe oneself, to shake off rampant anxiety, gloom, or irritability—and the consequences of failure at this basic emotional skill. People who are poor in this ability are constantly battling feelings of distress, while those who excel in it can bounce back far more quickly from life’s setbacks and upsets. 3. Motivating oneself. As Chapter 6 will show, marshaling emotions in the service of a goal is essential for paying attention, for self-motivation and mastery, and for creativity. Emotional self-control—delaying gratification and stifling impulsiveness—underlies accomplishment of every sort. And being able to get into the “flow” state enables outstanding performance of all kinds. People who have this skill tend to be more highly productive and effective in whatever they undertake. 4. Recognizing emotions in others. Empathy, another ability that builds on emotional self-awareness, is the fundamental “people skill.” Chapter 7 will investigate the roots of empathy, the social cost of being emotionally tone-deaf, and the reason empathy kindles altruism. People who are empathic are more attuned to the subtle social signals that indicate what others need or want. This makes them better at callings such as the caring professions, teaching, sales, and management. 5. Handling relationships. The art of relationships is, in large part, skill in managing emotions in others. Chapter 8 looks at social competence and incompetence, and the specific skills involved. These are the abilities that undergird popularity, leadership, and interpersonal effectiveness. People who excel in these skills do well at anything that relies on interacting smoothly with others; they are social stars.

Our approach and method of presentation is also radically different from traditional fare. For example, the complex series of decisions, movements, and fighting on July 2 are always—always—broken apart and tendered to readers in separate chunks. The fighting around Devil’s Den and Little Round Top is usually handled in one chapter, the Peach Orchard salient in another section, Cemetery Ridge in yet another chapter, and so on. The consequence of this customary method of presentation compartmentalizes these phases of the engagement into mini-battles comprising separate actions. And that is how most students of Gettysburg have come to view them. But they were not unrelated sequestered endeavors. Rather, they were part of one overall interlocking strategy of attack that came much closer to breaking apart and decisively defeating Meade’s army than anyone heretofore has fully explained. Thus, Chapter 7—all 137 pages of it—is presented as a single fluid event so that readers may fully comprehend what Lee intended to accomplish with his echelon attack, how the attack was progressing, where it broke down, and who was responsible—and just how close Lee came to realizing his bid for victory on Northern soil.

He always perceives this world as outside himself, for this is crucial to his adjustment. He does not realize that he makes this world, for there is no world outside of him. Everything you perceive as the outside world is merely your attempt to maintain your ego identification. from: A Course In Miracles 12.III. 6.6 and 7.4 "Forgiveness is an earthly form of love" (W-pI.186.14:1). A Course In Miracles "Remember always that you cannot be anywhere except in the Mind of God." ACIM Chap 9.VIII.5.3 ACIM Chapter 2, Section V "The Function of the Miracle Worker" Paragraphs 8-18 Commentary by Robert Perry "The only solution lies in being willing to look within, upon our own defiled altar. There is a place in our mind that was created to be totally devoted to God, but we have defiled this place with other devotions. We need to be willing to walk into the church of our mind and witness the desecrations on this altar. Only then will we really see "the unequivocal fact that healing is necessary" (8:1). Are we willing to look on the unequivocal fact that we need healing? Only then will we open up "the real vision" (8:4), which will allow us to see past what our physical eyes see and gaze on the light of purity beyond.

Plato compared the whole self to a chariot in which reason was the driver and two irrational parts, the biological appetites and the social reactions, were two very unruly horses. The challenge that had to be solved, to him and to the Neoplatonists, was how to train these horses so that they would accept the guidance of the reins and take the chariot the way the charioteer wanted to go. Several centuries of work went into finding the best ways to meet that challenge, and the toolkit that became central to Neoplatonism from the third century CE on – well, that’s where magic comes in.7 In the writings of Neoplatonist philosophers such as Iamblichus and Proclus, the word used was theurgy or divine work, which they distinguished from thaumaturgy, working wonders, the common or garden variety magical practice that went on in classical society in much the same way that it goes on in ours. The practice of theurgy was exactly the unpopular kind of magic I introduced in the previous chapter; in the technical language of the time, it was practiced to purify the vehicles of consciousness; in the terms I have been using, it was intended to see to it that the baboonery of biological drives and social reactions didn’t interfere with the reason and the will.

You Play the Game How You Act How You Think How You Brand & Market Yourself How You Sound How You Look How You Respond   1.   2.   3.   4.   5.   6.   7.   8.   9. 10. 11. 12. 13. 14. 15. 16. 17. 18. 19. 20. 21. 22. 23. 24. 25. 26. 27. 28. 29. 30. 31. 32. 33. 34. 35. 36. 37. 38. 39. 40. 41. 42. 43. 44. 45. 46. 47. 48. 49. Category Total Category Total Category Total Category Total Category Total Category Total Category Total Overall Total INTERPRETATION OF YOUR SCORES Overall Score of 159–196 or A Category Score of 22–28 You go, girl! Your score indicates you must already have the corner office or are well on your way to getting it. To stay on track, focus on those questions where you rated yourself “1” or “2.” Also, remember to pay it forward by mentoring other women. Overall Score of 110–158 or A Category Score of 14–21 Fine-tuning is the name of your game! Although you often engage in behaviors worthy of a winning woman, there are times when you don’t get your due because you get caught up in nice girl syndrome. First read the chapters that correspond with your lowest category scores, then go back and read the rest as a refresher course. Overall Score of 49–109 or A Category Score of 7–13 Danger! You are falling into the trap of acting like the nice little girl you were taught to be in childhood. You frequently wonder why you’re not achieving the success you’ve worked so hard for. This book was written for you, so take out your pen and start making notations for what you commit to doing differently.

ways in which our smartphones are changing us and undermining our spiritual health: Our phones amplify our addiction to distractions (chapter 1) and thereby splinter our perception of our place in time (12). Our phones push us to evade the limits of embodiment (2) and thereby cause us to treat one another harshly (11). Our phones feed our craving for immediate approval (3) and promise to hedge against our fear of missing out (10). Our phones undermine key literary skills (4) and, because of our lack of discipline, make it increasingly difficult for us to identify ultimate meaning (9). Our phones offer us a buffet of produced media (5) and tempt us to indulge in visual vices (8). Our phones overtake and distort our identity (6) and tempt us toward unhealthy isolation and loneliness (7). But it’s not just about warnings. Along the way, I have also attempted to commend twelve life disciplines we need to preserve our spiritual health in the smartphone age: We minimize unnecessary distractions in life to hear from God (chapter 1) and to find our place in God’s unfolding history (12). We embrace our flesh-and-blood embodiment (2) and handle one another with grace and gentleness (11). We aim at God’s ultimate approval (3) and find that, in Christ, we have no ultimate regrets to fear (10). We treasure the gift of literacy (4) and prioritize God’s Word (9). We listen to God’s voice in creation (5) and find a fountain of delight in the unseen Christ (8). We treasure Christ to be molded into his image (6) and seek to serve the legitimate needs of our neighbors (7).

The Uttarakhand BJP president declared similarly that pregnant women could avoid caesarean deliveries if they drank water from a river in the state.94 Prime Minister Narendra Modi himself claimed that India invented reproductive genetics and plastic surgery. In October 2014, he told a gathering of doctors and other professionals at a hospital in Mumbai: “We all read about Karna in the Mahabharata. If we think a little more, we realize that the Mahabharata says Karna was not born from his mother’s womb. This means that genetic science was present at that time. That is why Karna could be born outside his mother’s womb. . . . We worship Lord Ganesha. There must have been some plastic surgeon at that time who got an elephant’s head on the body of a human being and began the practice of plastic surgery.”95 Remarks such as these were met each time with protestation from “rationalists,” a category of intellectuals often affiliated with the communist Left. Three of them, known for their criticism of Hindu nationalist sectarianism and obscurantism, were murdered between 2013 and 2015: Narendra Dabholkar, the founder of the Maharashtra Blind Faith Eradication Committee; Govind Pansare, a long-standing member of the Indian Communist Party; and M. M. Kalburgi, former vice-chancellor of Kannada University in Hampi96 (see chapter 7). For obscurantists (whether they belong to a religious sect or an ethnonationalist movement), rationalists are key targets because they are viewed as blasphemers and pose a threat to their belief system by exposing the myths in which they believe.

In 1960, Peter Wason (creator of the 4-card task from chapter 2) published his report on the “2–4–6 problem.”18 He showed people a series of three numbers and told them that the triplet conforms to a rule. They had to guess the rule by generating other triplets and then asking the experimenter whether the new triplet conformed to the rule. When they were confident they had guessed the rule, they were supposed to tell the experimenter their guess. Suppose a subject first sees 2–4–6. The subject then generates a triplet in response: “4–6–8?” “Yes,” says the experimenter. “How about 120–122–124?” “Yes.” It seemed obvious to most people that the rule was consecutive even numbers. But the experimenter told them this was wrong, so they tested out other rules: “3–5–7?” “Yes.” “What about 35–37–39?” “Yes.” “OK, so the rule must be any series of numbers that rises by two?” “No.” People had little trouble generating new hypotheses about the rule, sometimes quite complex ones. But what they hardly ever did was to test their hypotheses by offering triplets that did not conform to their hypothesis. For example, proposing 2–4–5 (yes) and 2–4–3 (no) would have helped people zero in on the actual rule: any series of ascending numbers. Wason called this phenomenon the confirmation bias, the tendency to seek out and interpret new evidence in ways that confirm what you already think. People are quite good at challenging statements made by other people, but if it’s your belief, then it’s your possession—your child, almost—and you want to protect it, not challenge it and risk losing it.19

According to Freud here, it is only by inhibiting or prohibiting sexual satisfaction that a more enduring investment can be made in someone. When real sexual satisfactions are thwarted, sexual desire for that person gives rise to a kind of symbolic idealization of him or her, leading to an affectionate current which is secondary, not primary. Idealization of the partner and affectionate love itself (we perhaps see the fullest expression of idealization in courtly love, as we shall see in Chapter 7) thus involve endless deferral and sublimation of the sexual drives. Affectionate love, which earlier in his work was either anaclitic or narcissistic (we shall turn to the latter of these in the second part of this book), here seems to involve idealization of the object, attention being paid to its spiritual merits as opposed to its sensual merits. Love is not considered here to precede sexual desire, but rather to result from the inhibition of sexual satisfaction. It leads to far greater excitement about the potential sexual partner than would have existed without such inhibition. In other words, restricted sexual access to the partner intensifies sexual excitation, ultimately leading to greater sexual satisfaction than would have been possible otherwise. Education or socialization channels the sexual drives so extensively into narrow pathways that they reach a feverish pitch and the sexual act becomes, in a certain sense, overvalued – this, Freud believes, is especially true of men. The idea here seems to be that the more a certain activity is inhibited or restricted, the more intense our desire for it becomes. As I have put it elsewhere, “prohibition eroticizes.

Artabanus answered and said, “O king, may the vision that appeared in my dream bring such an end as we both desire! But I am even now full of fear and beside myself for many reasons, especially when I see that the two greatest things in the world are your greatest enemies.” Xerxes made this response: “Are you possessed? What are these two things that you say are my greatest enemies? Is there some fault with the numbers of my land army? Does it seem that the Greek army will be many times greater than ours? Or do you think that our navy will fall short of theirs? Or that the fault is in both? If our power seems to you to lack anything in this regard, it would be best to muster another army as quickly as possible.” Artabanus answered and said, “O king, there is no fault that any man of sound judgment could find either with this army or with the number of your ships; and if you gather more, those two things I speak of become even much more your enemies. These two are the land and the sea. The sea has nowhere any harbor, as I conjecture, that will be able to receive this navy and save your ships if a storm arise. Yet there has to be not just one such harbor, but many of them all along the land you are sailing by. Since there are no harbors able to receive you, understand that men are the subjects and not the rulers of their accidents. I have spoken of one of the two, and now I will tell you of the other. The land is your enemy in this way: if nothing is going to stand in your way and hinder you, the land becomes more your enemy the further you advance, constantly unaware of what lies beyond; no man is ever satisfied with success. So I say that if no one opposes you, the increase of your territory and the time passed in getting it will breed famine. The best man is one who is timid while making plans because he takes into account all that may happen to him, but is bold in action.” (Book 7 Chapter 47.2-49)

Now did God want you to read that verse at that moment? Sure. God could have used a thousand other verses to speak to you, but He used that one for you in a specific way. God does that sort of thing all the time. He brings versus to mind. He gives us a powerful sermon in our moment of great need. He leads us to a passage of Scripture that says just what He wants to say. So the problem is not with God’s mysterious ability to direct us to the right verses. The problem is not only in treating random verses as holier than other kinds of Bible reading, but in taking verses out of context and making them say things they were never meant to say. I can imagine a young man dating a girl named Becky. He is considering marriage, but he’s not sure. So he asks the Lord to give him a sign. Well, the day is January 24 and his Bible reading plan has him reading from Genesis 24 (NIV). He gets to the end of the chapter and reads “and he married Rebekah. So she became his wife, and he loved her.” The young man takes it as a sure word from the Lord to propose to Becky. To delay any longer would be disobedience. Or what about the woman who turns at random to 2 Samuel 7:3: “Go, do all that is in your heart, for the Lord is with you”? Is that always good advice, straight from the Lord? Maybe you’ve heard the joke about the man who was hoping to get a word from the Lord and happened to turn to Matthew 27:5 where it says that Judas “went and hanged himself.” Not happy with this word for the day, the man flipped his Bible open to another page, where his eyes descended upon Luke 10:37, “And Jesus said to him, ‘You go, and do likewise.’” These may be extreme examples, but they are not too far removed from how many Christians approach the Bible. Even if the answers seem thrilling in their relevance, we must not put any stock in anachronistic, out-of-context answers we read into the Bible after asking questions the Bible never intended to address.

At first glance the Bible appeared to be a collection of unrelated books of history, poetry, rituals, philosophy, biography, and prophecy held together only by a binder’s stitch and glue. But I only had to read Genesis 11 and 12 to realize that seemingly unrelated and different books of the Bible had a clear plot, a thread that tied together all the books, as well as the Old and the New Testaments. Sin had brought a curse upon all the nations of the earth. God called Abraham to follow him because he wanted to bless all the nations of the earth through Abraham’s descendants.6 It didn’t take long to realize that God’s desire to bless human beings begins in the very first chapter of Genesis and culminates in the last chapter of the last book with a grand vision of healing for all nations.7 The implication was obvious: The Bible was claiming that I should read it because it was written to bless my nation and me. The revelation that God wanted to bless my nation of India amazed me. I realized it was a prediction I could test. It would confirm or deny the Bible’s reliability. If the Bible is God’s word, then had he kept this word? Had he blessed “all the nations of the earth”? Had my country been blessed by the children of Abraham? If so, that would be a good reason for me, an Indian, to check out this book. My investigation of whether God had truly blessed India through the Bible yielded incredible discoveries: the university where I was studying, the municipality and democracy I lived in, the High Court behind my house and the legal system it represented, the modern Hindi that I spoke as my mother tongue, the secular newspaper for which I had begun to write, the army cantonment west of the road I lived on, the botanical garden to the east, the public library near our garden, the railway lines that intersected in my city, the medical system I depended on, the Agricultural Institute across town—all of these came to my city because some people took the Bible seriously.

The philosopher Alvin Plantinga said it like this: Could there really be any such thing as horrifying wickedness [if there were no God and we just evolved]? I don’t see how. There can be such a thing only if there is a way that rational creatures are supposed to live, obliged to live. . . . A [secular] way of looking at the world has no place for genuine moral obligation of any sort . . . and thus no way to say there is such a thing as genuine and appalling wickedness. Accordingly, if you think there really is such a thing as horrifying wickedness (. . . and not just an illusion of some sort), then you have a powerful . . . argument [for the reality of God].7 In short, the problem of tragedy, suffering and injustice is a problem for everyone. It is at least as big a problem for non-belief in God as for belief. It is therefore a mistake, though an understandable one, to think that if you abandon belief in God it somehow makes the problem of evil easier to handle. A woman in my church once confronted me about sermon illustrations in which evil events turned out for the good. She had lost a husband in an act of violence during a robbery. She also had several children with severe mental and emotional problems. She insisted that for every one story in which evil turns out for good there are one hundred in which there is no conceivable silver lining. In the same way, much of the discussion so far in this chapter may sound cold and irrelevant to a real-life sufferer. ‘So what if suffering and evil doesn’t logically disprove God?’ such a person might say. ‘I’m still angry. All this philosophising does not get the Christian God “off the hook” for the world’s evil and suffering!’ In response the philosopher Peter Kreeft points out that the Christian God came to earth to deliberately put himself on the hook of human suffering. In Jesus Christ, God experienced the greatest depths of pain. Therefore, though Christianity does not provide the reason for each experience of pain, it provides deep resources for actually facing suffering with hope and courage rather than bitterness and despair.

What exogenous causes are shifting the allocation of moral intuitions away from community, authority, and purity and toward fairness, autonomy, and rationality? One obvious force is geographic and social mobility. People are no longer confined to the small worlds of family, village, and tribe, in which conformity and solidarity are essential to daily life, and ostracism and exile are a form of social death. They can seek their fortunes in other circles, which expose them to alternative worldviews and lead them into a more ecumenical morality, which gravitates to the rights of individuals rather than chauvinistic veneration of the group. By the same token, open societies, where talent, ambition, or luck can dislodge people from the station in which they were born, are less likely to see an Authority Ranking as an inviolable law of nature, and more likely to see it as a historical artifact or a legacy of injustice. When diverse individuals mingle, engage in commerce, and find themselves on professional or social teams that cooperate to attain a superordinate goal, their intuitions of purity can be diluted. One example, mentioned in chapter 7, is the greater tolerance of homosexuality among people who personally know homosexuals. Haidt observes that when one zooms in on an electoral map of the United States, from the coarse division into red and blue states to a finer-grained division into red and blue counties, one finds that the blue counties, representing the regions that voted for the more liberal presidential candidate, cluster along the coasts and major waterways. Before the advent of jet airplanes and interstate highways, these were the places where people and their ideas most easily mixed. That early advantage installed them as hubs of transportation, commerce, media, research, and education, and they continue to be pluralistic—and liberal—zones today. Though American political liberalism is by no means the same as classical liberalism, the two overlap in their weighting of the moral spheres. The micro-geography of liberalism suggests that the moral trend away from community, authority, and purity is indeed an effect of mobility and cosmopolitanism.202

Chapter 22 Aaron teaches Lamoni’s father about the Creation, the Fall of Adam, and the plan of redemption through Christ—The king and all his household are converted—The division of the land between the Nephites and the Lamanites is explained. About 90–77 B.C. 1 Now, as Ammon was thus teaching the people of Lamoni continually, we will return to the account of Aaron and his brethren; for after he departed from the land of Middoni he was led by the Spirit to the land of Nephi, even to the house of the king which was over all the land save it were the land of Ishmael; and he was the father of Lamoni. 2 And it came to pass that he went in unto him into the king’s palace, with his brethren, and bowed himself before the king, and said unto him: Behold, O king, we are the brethren of Ammon, whom thou hast delivered out of prison. 3 And now, O king, if thou wilt spare our lives, we will be thy servants. And the king said unto them: Arise, for I will grant unto you your lives, and I will not suffer that ye shall be my servants; but I will insist that ye shall administer unto me; for I have been somewhat troubled in mind because of the generosity and the greatness of the words of thy brother Ammon; and I desire to know the cause why he has not come up out of Middoni with thee. 4 And Aaron said unto the king: Behold, the Spirit of the Lord has called him another way; he has gone to the land of Ishmael, to teach the people of Lamoni. 5 Now the king said unto them: What is this that ye have said concerning the Spirit of the Lord? Behold, this is the thing which doth trouble me. 6 And also, what is this that Ammon said—If ye will repent ye shall be saved, and if ye will not repent, ye shall be cast off at the last day? 7 And Aaron answered him and said unto him: Believest thou that there is a God? And the king said: I know that the Amalekites say that there is a God, and I have granted unto them that they should build sanctuaries, that they may assemble themselves together to worship him. And if now thou sayest there is a God, behold I will believe. 8 And now when Aaron heard this, his heart began to rejoice, and he said: Behold, assuredly as thou livest, O king, there is a God. 9 And the king said: Is God that Great Spirit that

1. Do you recall anyone drinking or taking drugs or being involved in some other behavior that you now believe could be dysfunctional? 2. Did you avoid bringing friends to your home because of drinking or some other dysfunctional behavior in the home? 3. Did one of your parents make excuses for the other parent’s drinking or other behaviors? 4. Did your parents focus on each other so much that they seemed to ignore you? 5. Did your parents or relatives argue constantly? 6. Were you drawn into arguments or disagreements and asked to choose sides with one parent or relative against another? 7. Did you try to protect your brothers or sisters against drinking or other behavior in the family? 8. As an adult, do you feel immature? Do you feel like you are a child inside? 9. As an adult, do you believe you are treated like a child when you interact with your parents? Are you continuing to live out a childhood role with the parents? 10. Do you believe that it is your responsibility to take care of your parents’ feelings or worries? Do other relatives look to you to solve their problems? 11. Do you fear authority figures and angry people? 12. Do you constantly seek approval or praise but have difficulty accepting a compliment when one comes your way? 13. Do you see most forms of criticism as a personal attack? 14. Do you over commit yourself and then feel angry when others do not appreciate what you do? 15. Do you think you are responsible for the way another person feels or behaves? 16. Do you have difficulty identifying feelings? 17. Do you focus outside yourself for love or security? 18. Do you involve yourself in the problems of others? Do you feel more alive when there is a crisis? 19. Do you equate sex with intimacy? 20. Do you confuse love and pity? 21. Have you found yourself in a relationship with a compulsive or dangerous person and wonder how you got there? 22. Do you judge yourself without mercy and guess at what is normal? 23. Do you behave one way in public and another way at home? 24. Do you think your parents had a problem with drinking or taking drugs? 25. Do you think you were affected by the drinking or other dysfunctional behavior of your parents or family? If you answered yes to three or more of these questions, you may be suffering from the effects of growing up in an alcoholic or other dysfunctional family. As The Laundry List states, you can be affected even if you did not take a drink. Please read Chapter Two to learn more about these effects.

Less is more. “A few extremely well-chosen objectives,” Grove wrote, “impart a clear message about what we say ‘yes’ to and what we say ‘no’ to.” A limit of three to five OKRs per cycle leads companies, teams, and individuals to choose what matters most. In general, each objective should be tied to five or fewer key results. (See chapter 4, “Superpower #1: Focus and Commit to Priorities.”) Set goals from the bottom up. To promote engagement, teams and individuals should be encouraged to create roughly half of their own OKRs, in consultation with managers. When all goals are set top-down, motivation is corroded. (See chapter 7, “Superpower #2: Align and Connect for Teamwork.”) No dictating. OKRs are a cooperative social contract to establish priorities and define how progress will be measured. Even after company objectives are closed to debate, their key results continue to be negotiated. Collective agreement is essential to maximum goal achievement. (See chapter 7, “Superpower #2: Align and Connect for Teamwork.”) Stay flexible. If the climate has changed and an objective no longer seems practical or relevant as written, key results can be modified or even discarded mid-cycle. (See chapter 10, “Superpower #3: Track for Accountability.”) Dare to fail. “Output will tend to be greater,” Grove wrote, “when everybody strives for a level of achievement beyond [their] immediate grasp. . . . Such goal-setting is extremely important if what you want is peak performance from yourself and your subordinates.” While certain operational objectives must be met in full, aspirational OKRs should be uncomfortable and possibly unattainable. “Stretched goals,” as Grove called them, push organizations to new heights. (See chapter 12, “Superpower #4: Stretch for Amazing.”) A tool, not a weapon. The OKR system, Grove wrote, “is meant to pace a person—to put a stopwatch in his own hand so he can gauge his own performance. It is not a legal document upon which to base a performance review.” To encourage risk taking and prevent sandbagging, OKRs and bonuses are best kept separate. (See chapter 15, “Continuous Performance Management: OKRs and CFRs.”) Be patient; be resolute. Every process requires trial and error. As Grove told his iOPEC students, Intel “stumbled a lot of times” after adopting OKRs: “We didn’t fully understand the principal purpose of it. And we are kind of doing better with it as time goes on.” An organization may need up to four or five quarterly cycles to fully embrace the system, and even more than that to build mature goal muscle.

And we beseech you, brethren, to know them which labour among you, and are over you in the Lord, and admonish you; 13 And to esteem them very highly in love for their work's sake. And be at peace among yourselves. 14 Now we exhort you, brethren, warn them that are unruly, comfort the feebleminded, support the weak, be patient toward all men. 15 See that none render evil for evil unto any man; but ever follow that which is good, both among yourselves, and to all men. 16 Rejoice evermore. 17 Pray without ceasing. 18 In every thing give thanks: for this is the will of God in Christ Jesus concerning you. 19 Quench not the Spirit. 20 Despise not prophesyings. 21 Prove all things; hold fast that which is good. 22 Abstain from all appearance of evil. 23 And the very God of peace sanctify you wholly; and I pray God your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ. 24 Faithful is he that calleth you, who also will do it. 25 Brethren, pray for us. 26 Greet all the brethren with an holy kiss. 27 I charge you by the Lord that this epistle be read unto all the holy brethren. 28 The grace of our Lord Jesus Christ be with you. Amen. ¶     The first epistle unto the Thessalonians was written from Athens. Holy Bible 2 Thessalonians 1 2 3 THE SECOND EPISTLE OF PAUL THE APOSTLE TO THE THESSALONIANS. CHAPTER 1 PAUL, and Silvanus, and Timotheus, unto the church of the Thessalonians in God our Father and the Lord Jesus Christ: 2 Grace unto you, and peace, from God our Father and the Lord Jesus Christ. 3 We are bound to thank God always for you, brethren, as it is meet, because that your faith groweth exceedingly, and the charity of every one of you all toward each other aboundeth; 4 So that we ourselves glory in you in the churches of God for your patience and faith in all your persecutions and tribulations that ye endure: 5 Which is a manifest token of the righteous judgment of God, that ye may be counted worthy of the kingdom of God, for which ye also suffer: 6 Seeing it is a righteous thing with God to recompense tribulation to them that trouble you; 7 And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, 8 In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: 9 Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power; 10 When he shall come to be glorified in his saints, and to be admired in all them that believe (because our testimony among you was believed) in that day.

Chapter 1, “Esoteric Antiquarianism,” situates Egyptian Oedipus in its most important literary contexts: Renaissance Egyptology, including philosophical and archeological traditions, and early modern scholarship on paganism and mythology. It argues that Kircher’s hieroglyphic studies are better understood as an antiquarian rather than philosophical enterprise, and it shows how much he shared with other seventeenth-century scholars who used symbolism and allegory to explain ancient imagery. The next two chapters chronicle the evolution of Kircher’s hieroglyphic studies, including his pioneering publications on Coptic. Chapter 2, “How to Get Ahead in the Republic of Letters,” treats the period from 1632 until 1637 and tells the story of young Kircher’s decisive encounter with the arch-antiquary Peiresc, which revolved around the study of Arabic and Coptic manuscripts. Chapter 3, “Oedipus in Rome,” continues the narrative until 1655, emphasizing the networks and institutions, especially in Rome, that were essential to Kircher’s enterprise. Using correspondence and archival documents, this pair of chapters reconstructs the social world in which Kircher’s studies were conceived, executed, and consumed, showing how he forged his career by establishing a reputation as an Oriental philologist. The next four chapters examine Egyptian Oedipus and Pamphilian Obelisk through a series of thematic case studies. Chapter 4, “Ancient Theology and the Antiquarian,” shows in detail how Kircher turned Renaissance occult philosophy, especially the doctrine of the prisca theologia, into a historical framework for explaining antiquities. Chapter 5, “The Discovery of Oriental Antiquity,” looks at his use of Oriental sources, focusing on Arabic texts related to Egypt and Hebrew kabbalistic literature. It provides an in-depth look at the modus operandi behind Kircher’s imposing edifice of erudition, which combined bogus and genuine learning. Chapter 6, “Erudition and Censorship,” draws on archival evidence to document how the pressures of ecclesiastical censorship shaped Kircher’s hieroglyphic studies. Readers curious about how Kircher actually produced his astonishing translations of hieroglyphic inscriptions will find a detailed discussion in chapter 7, “Symbolic Wisdom in an Age of Criticism,” which also examines his desperate effort to defend their reliability. This chapter brings into sharp focus the central irony of Kircher’s project: his unyielding antiquarian passion to explain hieroglyphic inscriptions and discover new historical sources led him to disregard the critical standards that defined erudite scholarship at its best. The book’s final chapter, “Oedipus at Large,” examines the reception of Kircher’s hieroglyphic studies through the eighteenth century in relation to changing ideas about the history of civilization.

Now that we have seen what is in the Koran, let’s consider what is not in the Muslim holy book. Islam, being one of the “world’s great religions,” as well as one of the “three great Abrahamic faiths,” enjoys the benefit of certain assumptions on the part of uninformed Americans and Europeans. Many people believe that since Islam is a religion, it must teach universal love and brotherhood—because that is what religions do, isn’t it? It must teach that one ought to be kind to the poor and downtrodden, generous, charitable, and peaceful. It must teach that we are all children of a loving God whose love for all human beings should be imitated by those whom he has created. Certainly Judaism and Christianity teach these things, and they are found in nearly equivalent forms in Eastern religions. But when it comes to Islam, the assumptions are wrong. Islam makes a distinction between believers and unbelievers that overrides any obligation to general benevolence. A moral code from the Koran As we have seen, the Koran recounts how Moses went up on the mountain and encountered Allah, who gave him tablets—but says nothing about what was written on them (7:145). Although the Ten Commandments do not appear in the Koran, the book is not bereft of specific moral guidelines: its seventeenth chapter enunciates a moral code (17:22–39). Accordingly, Muslims should:           1.    Worship Allah alone.           2.    Be kind to their parents.           3.    Provide for their relatives, the needy, and travelers, and not be wasteful.           4.    Not kill their children for fear of poverty.           5.    Not commit adultery.           6.    Not “take life—which Allah has made sacred—except for just cause.” Also, “whoso is slain wrongfully, We have given power unto his heir, but let him not commit excess in slaying”—that is, one should make restitution for wrongful death.           7.    Not seize the wealth of orphans.           8.    “Give full measure when ye measure, and weigh with a balance that is straight”—that is, conduct business honestly.           9.    “Pursue not that of which thou hast no knowledge.”           10.  Not “walk on the earth with insolence.” Noble ideals, to be sure, but when it comes to particulars, these are not quite equivalent to the Ten Commandments. The provision about not taking life “except for just cause” is, of course, in the same book as the thrice-repeated command to “slay the idolaters wherever you find them” (9:5; 4:89; 2:191)—thus Infidels must understand that their infidelity, their non-acceptance of Islam, is “just cause” for Muslims to make war against them. In the same vein, one is to be kind to one’s parents—unless they are Infidels: “O ye who believe! Choose not your fathers nor your brethren for friends if they take pleasure in disbelief rather than faith. Whoso of you taketh them for friends, such are wrong-doers” (9:23). You

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

Permanent Revolution THE INDUSTRIAL REVOLUTION OPENED up new ways to convert energy and to produce goods, largely liberating humankind from its dependence on the surrounding ecosystem. Humans cut down forests, drained swamps, dammed rivers, flooded plains, laid down hundreds of thousands of miles of railroad tracks, and built skyscraping metropolises. As the world was moulded to fit the needs of Homo sapiens, habitats were destroyed and species went extinct. Our once green and blue planet is becoming a concrete and plastic shopping centre. Today, the earth’s continents are home to billions of Sapiens. If you took all these people and put them on a large set of scales, their combined mass would be about 300 million tons. If you then took all our domesticated farmyard animals – cows, pigs, sheep and chickens – and placed them on an even larger set of scales, their mass would amount to about 700 million tons. In contrast, the combined mass of all surviving large wild animals – from porcupines and penguins to elephants and whales – is less than 100 million tons. Our children’s books, our iconography and our TV screens are still full of giraffes, wolves and chimpanzees, but the real world has very few of them left. There are about 80,000 giraffes in the world, compared to 1.5 billion cattle; only 200,000 wolves, compared to 400 million domesticated dogs; only 250,000 chimpanzees – in contrast to billions of humans. Humankind really has taken over the world.1 Ecological degradation is not the same as resource scarcity. As we saw in the previous chapter, the resources available to humankind are constantly increasing, and are likely to continue to do so. That’s why doomsday prophesies of resource scarcity are probably misplaced. In contrast, the fear of ecological degradation is only too well founded. The future may see Sapiens gaining control of a cornucopia of new materials and energy sources, while simultaneously destroying what remains of the natural habitat and driving most other species to extinction. In fact, ecological turmoil might endanger the survival of Homo sapiens itself. Global warming, rising oceans and widespread pollution could make the earth less hospitable to our kind, and the future might consequently see a spiralling race between human power and human-induced natural disasters. As humans use their power to counter the forces of nature and subjugate the ecosystem to their needs and whims, they might cause more and more unanticipated and dangerous side effects. These are likely to be controllable only by even more drastic manipulations of the ecosystem, which would result in even worse chaos. Many call this process ‘the destruction of nature’. But it’s not really destruction, it’s change. Nature cannot be destroyed. Sixty-five million years ago, an asteroid wiped out the dinosaurs, but in so doing opened the way forward for mammals. Today, humankind is driving many species into extinction and might even annihilate itself. But other organisms are doing quite well. Rats and cockroaches, for example, are in their heyday. These tenacious creatures would probably creep out from beneath the smoking rubble of a nuclear Armageddon, ready and able to spread their DNA. Perhaps 65 million years from now, intelligent rats will look back gratefully on the decimation wrought by humankind, just as we today can thank that dinosaur-busting asteroid. Still, the rumours of our own extinction are premature. Since the Industrial Revolution, the world’s human population has burgeoned as never before. In 1700 the world was home to some 700 million humans. In 1800 there were 950 million of us. By 1900 we almost doubled our numbers to 1.6 billion. And by 2000 that quadrupled to 6 billion. Today there are just shy of 7 billion Sapiens.

[D]espite what our intuition tells us, changes in the world’s population are not generally neutral. They are either a good thing or a bad thing. But it is uncertain even what form a correct theory of the value of population would take. In the area of population, we are radically uncertain. We do not know what value to set on changes in the world’s population. If the population shrinks as a result of climate change, we do not know how to evaluate that change. Yet we have reason to think that changes in population may be one of the most morally significant effects of climate change. The small chance of catastrophe may be a major component in the expected value of harm caused by climate change, and the loss of population may be a major component of the badness of catastrophe. How should we cope with this new, radical sort of uncertainty? Uncertainty was the subject of chapter 7. That chapter came up with a definitive answer: we should apply expected value theory. Is that not the right answer now? Sadly it is not, because our new sort of uncertainty is particularly intractable. In most cases of uncertainty about value, expected value theory simply cannot be applied. When an event leads to uncertain results, expected value theory requires us first to assign a value to each of the possible results it may lead to. Then it requires us to calculate the weighted average value of the results, weighted by their probabilities. This gives us the event’s expected value, which we should use in our decision-making. Now we are uncertain about how to value the results of an event, rather than about what the results will be. To keep things simple, let us set aside the ordinary sort of uncertainty by assuming that we know for sure what the results of the event will be. For instance, suppose we know that a catastrophe will have the effect of halving the world’s population. Our problem is that various different moral theories of value evaluate this effect differently. How might we try to apply expected value theory to this catastrophe? We can start by evaluating the effect according to each of the different theories of value separately; there is no difficulty in principle there. We next need to assign probabilities to each of the theories; no doubt that will be difficult, but let us assume we can do it somehow. We then encounter the fundamental difficulty. Each different theory will value the change in population according to its own units of value, and those units may be incomparable with one another. Consequently, we cannot form a weighted average of them. For example, one theory of value is total utilitarianism. This theory values the collapse of population as the loss of the total well-being that will result from it. Its unit of value is well-being. Another theory is average utilitarianism. It values the collapse of population as the change of average well-being that will result from it. Its unit of value is well-being per person. We cannot take a sensible average of some amount of well-being and some amount of well-being per person. It would be like trying to take an average of a distance, whose unit is kilometers, and a speed, whose unit is kilometers per hour. Most theories of value will be incomparable in this way. Expected value theory is therefore rarely able to help with uncertainty about value. So we face a particularly intractable problem of uncertainty, which prevents us from working out what we should do. Yet we have to act; climate change will not wait while we sort ourselves out. What should we do, then, seeing as we do not know what we should do? This too is a question for moral philosophy. Even the question is paradoxical: it is asking for an answer while at the same time acknowledging that no one knows the answer. How to pose the question correctly but unparadoxically is itself a problem for moral philosophy.

Who will have their strength renewed? “Those who wait upon the Lord”. Waiting could signify passivity: being still. Waiting could also indicate action: serving. Waiting — either kind — can be nearly impossible while we are being run by our emotions. In learning to balance your emotions with wisdom, learning to wait upon the Lord in both senses of the word, you will find that your strength is renewed every day in every situation. On the other hand, operating out of emotions can be exhausting. In your Christian walk, the ability to discern seasons is vital. There are times in your life where immediate action is not only unnecessary, it can be damaging. There are situations in which your best course of action is to “be still and know that He is God” (Psalm 46:10). Allowing Him to speak to you in the midst of your storm, finding your peace in Christ when your life seems upside down may be exactly what is needed. There are times when patience is the order of the day, and waiting on the Lord to move or instruct you in the way you are to move is exactly what is needed. Sometimes the most difficult course to take is to wait and allow the Lord to direct your heart “into the love of God and the patience of Christ” (2 Thessalonians3:5). However difficult it may be, practicing waiting will serve you well. “Waiting” can also signify an action. A waitress will wait on you in your favorite restaurant. You may wait on, or serve, your family. In being able to discern the seasons of waiting passively, we must also be able to discern the seasons of waiting actively. Even in times when you might feel unsure of the next step, there are continually ways for you to serve the Lord: prayer, study, service to others being a few examples. In times when everything is going along smoothly, waiting actively on the Lord is always in order. Paul encourages young Timothy to “be diligent to show yourself approved” (2 Timothy 2:15). In learning to wait actively on the Lord, it is good advice for us as well. Applying ourselves to faithful service to the Lord (active waiting) will sustain us through times when the waiting requires patience and stillness. In our Christian walk, both kinds of “waiting” are needed: an active waiting on or serving the Lord, and likewise a passive waiting for the Lord to move on your behalf. As everything in our relationship with the Lord is a partnership or covenant, this waiting is a “two way street”. As we serve the Lord, He is moved to action on our behalf. Psalm 37:3-7 speaks to both kinds of waiting (parentheses mine): “Trust in the LORD (passive), and do good (active); Dwell in the land (passive), and feed on His faithfulness (active). Delight yourself also in the LORD, And He shall give you the desires of your heart. Commit your way to the LORD (active), Trust also in Him (passive), And He shall bring it to pass (the Lord’s action). He shall bring forth your righteousness as the light, And your justice as the noonday (the Lord’s action). Rest in the LORD (passive), and wait patiently for Him (passive)”. Tremendous and amazing results can come from this kind of waiting. Of course, the Lord in His generous and kind manner will send you opportunities to practice if you want to learn to wait! In His providence, those opportunities are already provided — it is for you to take advantage of them. Will you? Unfortunately, patience is not one of Ahasuerus’ virtues. He is motivated by his emotions, and seems to rush right into whatever comes into his mind without much forethought. Let’s return to Persia, and find out what Ahasuerus is rushing into today. After these things, when the wrath of King Ahasuerus subsided, he remembered... Esther 2:1 “After these things”…. By the beginning of chapter two, four years have passed since King Ahasuerus dethroned Queen Vashti. God was working through this Persian chronicler as he wrote this history

CHAPTER 7 THE ISONZO VALLEY, JANUARY 2016

Proverbs 23:7 and allow it to have an impact on your life: for as you think in your heart, so are you. I frequently say, “Where the mind goes, the man follows.” Chapter

Prelude of the Founder of the Danish House Chapter 1 Chapter 2 Chapter 3 Chapter 4 Chapter 5 Chapter 6 Chapter 7 Chapter 8 Chapter 9 Chapter 10 Chapter 11 Chapter 12 Chapter 13 Chapter 14 Chapter 15 Chapter 16 Chapter 17 Chapter 18 Chapter 19 Chapter 20 Chapter 21 Chapter 22 Chapter 23 Chapter 24 Chapter 25 Chapter 26 Chapter 27 Chapter 28 Chapter 29 Chapter 30 Chapter 31 Chapter 32 Chapter 33 Chapter 34 Chapter 35 Chapter 36 Chapter 37 Chapter 38 Chapter 39 Chapter 40 Chapter 41

They may have been the same rank, but he was still technically her senior — in both age and experience — and sometimes he liked to flex. Make himself look like he gave a damn. She leaned forward, hit the keyboard shortcut to minimise the windows, and got up. ‘Nothing,’ she said, pulling her jacket on. ‘That’s helpful.’ She ignored the comment, downed half her now-tepid coffee and bit lightly into her bagel, holding it between straight white teeth as she powered off her monitor and tucked her chair in.  ‘I don’t know why you bother,’ Roper said, flicking a hand at the now-black screen. ‘Not while all this is burning.’ He gestured around the room at the other desks and detectives working away. Dozens of screens were lit, the photocopier was buzzing, the lights were humming, and phones and devices were charging on every surface.  She shrugged. ‘If you leave a monitor on standby overnight it wastes enough energy to—’ ‘Yeah, yeah,’ he said, dismissing her with his hand. ‘And the polar ice caps are melting and penguins are getting sunburn. Come on, we’ve got a murder to solve.’ He walked forward, draining what was left in his coffee cup, and put it down on a random desk — much to the disgust of the guy sitting behind it. Roper swaggered towards the lifts, finally shrugging off the hangover, his caffeine quota for the next hour filled. Once his nicotine level had been topped off, he might actually be capable of some decent police work. Jamie fell in behind him, trying to get her mind off the other missing kids and back on Grace Melver. Whatever the hell was going on, Jamie had a feeling that Grace Melver knew something about it. Whether she realised or not.  Chapter 7 She walked with Roper without thinking about it.  Jamie had dropped him back at the crime scene after the shelter so he could pick his car up. The medical examiner was there and the scene of the crime officers, or SOCOs, were crawling all over in their plastic-covered boots, snapping photos and putting things in evidence bags.  They hadn’t stuck around.  It was best to leave the SOCOs do their jobs, and anyway Jamie and Roper had paperwork that needed to be done.  Her fingers typed on autopilot now. She’d had her prelim licked before she’d finished her first cup of coffee. Roper headed for his Volvo without asking and got into the driver’s seat.  Jamie pulled the door open and got in, closing the door only when he’d cranked the ignition so she could crack the window. The seats were covered

Briar Patch women would face, lives were at risk, and the pursuit of justice would have to come first. She finished her drink and glanced at the clock. ‘God! Is that the time? I must get home. Thanks for the drink, and thanks for helping me, Spooks. I appreciate it. Now I have to go. Don’t forget to put your candle back in the window.’ CHAPTER TWENTY-ONE With a showman’s flourish, Rory burst into the office and deposited a pile of folders and reports on Nikki’s desk. ‘Results, Nikki! Incontrovertible. Listen to this. Millicent Cartwright’s dental records match those of Ellen McDonald from Dunedin, South Island. Same woman. And your nice new detective, Ben, is it, has a fairly recent photograph of her, sent by the New Zealand police. Same face as the cadaver in my mortuary.’ Rory took the coffee Joseph handed him. ‘Now, how she died.’ He paused. ‘In exactly the same manner as Louise Lawson. There’s a head injury, not enough to kill her, but enough to knock her out, and she had almost identical lacerations on her arms, wrists, neck and thighs. There is no doubt that she died from a massive loss of blood.’ ‘And as Millicent Cartwright is connected to the Hammond case and Louise to the Prospero case, we have our connection!’ Nikki felt a surge of elation. It was a single killer. ‘Ah, now hold on, dear Detective Inspector, the good professor has yet to finish.’ Nikki looked at Rory. ‘Go on, and don’t make it bad news, please.’ ‘Far from it. Listen to this. I was having a brief discussion with one of my colleagues who conducted the PM on your suicide case, George Ackroyd. We were just admiring the excellent job he did on crushing the hyoid bone in his throat, when I noticed something.’ He took a slow sip of coffee. ‘It’s fortuitous that I have such a good eye for colour because there it was, Midnight Orchid! On his left cheek! Just the tiniest dab, but I got a match!’ Nikki stared at him. ‘So Louise’s last visitor also kissed George?’ ‘Well, that brand of lipstick is not exactly rare. But it would seem so.’ ‘Then did he actually kill himself? Or was it made to look that way?’ ‘It was suicide, without a doubt. Everything about the crime scene indicates that he was alone when he died, and my findings discount any outside interference. It’s what, or who, drove him to it that you need to prove.’ ‘Avril Hammond.

Six Steps to Getting Started Right Now As we saw from the stories in Chapter 1, you don’t need a lot of money or special training to operate a business. You just need a product or service, a group of people who want to buy it, and a way to get paid. We’ll look at each of these things in more detail throughout the book, but you don’t have to wait to get started. Here are the six steps you need to take: 1. Decide on your product or service. 2. Set up a website, even a very basic one (you can get a free one from WordPress.org). 3. Develop an offer (an offer is distinct from a product or service; see Chapter 7 for help). 4. Ensure you have a way to get paid (get a free PayPal account to start). 5. Announce your offer to the world (see Chapter 9 for more on this). 6. Learn from steps 1 through 5, then repeat. Almost all microbusiness building follows this sequence of events. Of course, we’ll be discussing specifics as we go along, but it’s always better to start from where you are than to wait for everything to be perfect. If you have an existing business and are thinking about how to apply the concepts from this book, focus on either getting money in the bank or developing new products or services. These are the most important tasks of your business-not administration, maintenance, or anything else that takes time without creating wealth or value. If you’re not sure what to do, think about any of these ideas: Can you contact your customer list with a special offer or incentive? Can you introduce a new product or service to complement your existing portfolio? If you’re a coach or consultant, can you offer a special deal for clients who prepay? Is there a new way you can attract subscribers, clients, or customers? But one way or another . . . just do something.

Runaway

Bones

plexiglass

They didn’t know it yet, but the Most High Yahweh God was steadily chiseling away at their hardened hearts, preparing His Remnant for what Jeremiah recorded nearly 3,000 years ago, in chapter 30, verse 7, “That day is so great there is none like it; it is a time of distress for Jacob; yet he shall be saved out of it”.

Love, social support, and intimacy. People who feel lonely, depressed, and isolated are three to ten times more likely to get sick and die prematurely from virtually all causes when compared to those who have strong feelings of love, connection and community. Chapter 7 describes how we can transform isolation into healing.

1. Africans are savages because Africa is hot, and extreme weather made them that way. 2. Africans are savages because they were cursed through Ham, in the Bible. 3. Africans are savages because they were created as an entirely different species. 4. Africans are savages because there is a natural human hierarchy and they are at the bottom. 5. Africans are savages because dark equals dumb and evil, and light equals smart and… White. 6. Africans are savages because slavery made them so. 7. Africans are savages. Note: You will see these ideas repeated over and over again throughout this book. But that’s not a good enough reason for you to stop reading. So… don’t even try it. CHAPTER 7 Time In AFRICANS ARE NOT SAVAGES. CHAPTER 8 Jefferson’s Notes I KNOW YOU ALREADY KNOW THIS, BUT SOMETIMES IT’S important

7. Thomas C. Schelling, The Strategy of Conflict (Cambridge, MA: Harvard University Press, 1960). 8.Jane’s Military Publications. CHAPTER 16 BIOTECHNOLOGY

You’ll learn more about this in chapter 4.1 on asset allocation, but for now, just know that if real estate’s mantra is “Location! Location! Location!” then the mantra for getting better returns while reducing risk is “Diversification! Diversification! Diversification!” Effective diversification not only reduces your risk but also offers you the opportunity to maximize your returns.

Send a thank-you email to the Booster within twenty-four hours. Obligate yourself to follow up with your Booster in a couple of weeks to let them know what happened. Set a reminder for two weeks to follow up with the Booster, regardless of whether you have connected with the new contact. Initiate outreach to the referral immediately (or Reply All to any introductory email your Booster sends) and set a 7B reminder to follow up on the referral in case they do not respond. Update the Booster when the two-week reminder triggers. Enter a recurring monthly reminder in your calendar (the format of which we’ll discuss in our final chapter) to keep your Booster updated on your progress.

It so happens that at the writing of this afterword for this new edition of The 7 Habits, I have just completed a new book entitled The 8th Habit: From Effectiveness to Greatness. To some, calling it the 8th Habit may appear to be a departure from my standard answer. But you see, as I say in the opening chapter of this new book, the world has profoundly changed since The 7 Habits of Highly Effective People was published in 1989. The challenges and complexity we face in our personal lives and relationships, in our families, in our professional lives, and in our organizations are of a different order of magnitude. In fact, many mark 1989—the year we witnessed the fall of the Berlin Wall—as the beginning of the Information Age, the birth of a new reality, a sea change of incredible significance… truly a new era.

When Calloway got to chapter 7 in the Book of Revelation, verse 9, chills shot up and down his body. After this I looked and there before me was a great multitude that no one could count, from every nation, tribe, people, and language, standing before the throne and in front of the Lamb. They were wearing white robes and were holding palm branches in their hands.

Shredder

this.

Special meals out, and vacations are allowed in moderation. 5. Work essentials bought as needed. 6. Cultural essentials like books, art museums, and ballet are allowed. These are essential to your growth as a human. CHAPTER 7 Set Yourself up for Success First of all let’s set you up for success.

USING YOUR NEST EGG TO DELAY CLAIMING If you’re fortunate enough to have a nest egg and you want to retire, you can consider withdrawing more savings up front as a way to hold off starting your Social Security benefit. But does the strategy make sense? It well may, and there are some important things to keep in mind. Social Security benefits go up about 7 percent for each year they are not claimed between age 62 and your full retirement age. Wait longer and the reward grows even more: Benefits increase 8 percent annually for each year they are not claimed between full retirement age and 70. Are your financial resources adequate to support your lifestyle without Social Security, so you can delay claiming and lock in the income gains I just described? The issue can get complicated, and those interested may want to talk it over with a financial advisor. Among the considerations are the following: The tax bite: A portion of your Social Security benefit may be subject to income tax (though at least 15 percent is tax free for everyone). Withdrawals from (non-Roth) Individual Retirement Accounts will surely have tax implications. But some research has shown that withdrawing more up front may reduce the tax bite later. Check your situation with an expert. Family income: Is your spouse eligible for Social Security based on his or her work record? This increases your options. Just know that your total income may affect whether your Social Security benefits are subject to income tax, how much, and whether it makes sense to delay claiming. (See Chapter 13 for a discussion of income tax rules and Social Security, including provisional income.) Your investments: Consider reasonable rates of return, including your appetite for risk, in weighing the pros and cons of delaying a claim for Social Security. It’s extremely difficult to beat Social Security’s guaranteed returns. Finally, a note of caution (and common sense): If your nest egg is modest, the strategy of withdrawing savings to delay Social Security may be unwise, because it’s important to have a cushion. Be realistic when calculating how much of a cushion you need.

Those who have never worked in libraries view library work with the empty awe of admiration (Seale & Mirza, 2019), as a place where librarians fulfill a noble calling (Ettarh, 2018). Library employees, however, at times, experience their workplaces as marginalizing, demanding, disempowering, discouraging, frustrating, and draining, yet still are drawn into a chance to make a difference and follow their passions. Within this context, librarians may commit sabotage for several reasons. Chapter 7

Academic libraries, like the institutions they occupy, are often deeply hierarchical organizations masquerading as egalitarian ones (Freedman & Vreven, 2016). Chapter 7

Middle managers sit at a curious intersection of power; they are a significant factor in employee morale (Glusker et al., 2022; Kennedy & Garewal, 2020), yet relatively powerless to effect meaningful organ- izational change beyond their unit. Middle managers are subject to undermining from every level in academic libraries, whether from peer managers establishing their turf, from unhappy or ambitious direct reports, or from senior leaders that use shakeups or austerity measures as a way to establish power and demonstrate innov- ation and impact to campus leaders. Chapter 7

Unlike joy, anger, and sorrow, which are relatively simple and clear emotions, subtle emotions that cannot be defined. There have been numerous attempts to define love, such as "sad compassion," "sadness," and "something that can give anything," but none of them fit perfectly. Therefore, this emotion has dominated much of human art, and is mainly sublimated into singing. It is the most common but complex of human emotions, and having this feeling for someone itself makes me so happy just to think good about the object, and on the contrary, I feel very sad when the object leaves. If this emotion goes too far and flows in the wrong direction, it can ruin people. As a result, love has a strange power to laugh and make one cry. In addition, people tend to think of themselves as a good person with a lot of love because they are drunk on the feelings they feel toward their favorite object they like. In addition, it is one of the most complex human emotions because it has a singularity that can be fused with joy and sorrow, and because it can be derived from love, and love can be derived from joy and sorrow. In particular, it seems to be the opposite of hate (hate), but it has the same shape as both sides of a coin, so hate is often derived from love and vice versa.[13] In the case of the opposite, it is also called hatefulness, and ironically, there is a theory that it is the longest-lasting affection among the emotions. In Christianity, faith, hope, and love are the best.[14] In the West, it is said that the first letter to the Corinthians of the Bible, Chapter 13:4-7, is often cited as a phrase related to love.[15][16] Also, this is directly related to the problem of salvation, perhaps because it is an attribute of God beyond doctrine/tradition/faith. According to Erich Fromm, love is the same thing as rice, and if it continues to be unsatisfactory, it can lead to deficiency disorders. The more you love your parents, friendship with friends, and love between lovers, the healthier you can be mentally as if you eat a lot of good food. The rationale is that many felons grew up without the love of their parents or neighbors as children. It is often a person who lives alone without meeting a loved one in reality, or if he is a misdeed, he or she often loves something that is not in reality. Along with hatred, it is one of the emotions that greatly affect the human mind. Since the size of the emotion is very, very huge, it is no exaggeration to say that once you fall in love properly, it paralyzes your reason and makes normal judgment impossible. Let's recall that love causes you to hang on while showing all sorts of dirty looks, or even crimes, including stalking and dating violence

The pons is active during meditation, as we breathe deeply and regularly. It’s associated with the production of delta and theta waves in the brain, which research shows turns on a host of healthy processes in your cells. These include increased stem-cell production and the repair of skin, bone, muscle, nerves, and cartilage. These brain waves also lengthen our telomeres, the most reliable marker of longevity. A remarkable ability of humans is that we are able to activate or deactivate all of these brain regions by consciousness alone. We can shift our thoughts deliberately with meditative practices or simply by focusing on different stimuli. The brain responds accordingly. We’ll see the extraordinary neural effects of this superpower of “selective attention” in Chapter 6, and the evolutionary implications in Chapter 8. Pons Activation Benefits Increases Decreases Quality REM sleep Insomnia Cell repair Longevity Energy Cell metabolism Melatonin Delta brain waves Theta brain waves Dream frequency and quality Lucid dreaming To the Brain, Imagination Is Reality For thousands of years, sages have assured us that our minds create our reality. In Proverbs 23:7, the poet tells us that, “As a man thinketh in his heart, so is he.” Two thousand years ago the Buddha said, “We are what we think. All that we are arises with our thoughts. With our thoughts, we make the world.” Now neuroscience is showing us how true this is. An ingenious study measured how our brains respond to scenarios that exist only in our imaginations. A research team at the University of Colorado at Boulder took 68 people and gave them a mild electric shock accompanied by a sound. They were then divided into three groups. The first group heard the sound repeatedly, though this time without the shock. The second group imagined the sound in their heads repeatedly. The third group imagined the pleasant natural music of rain and birds. The group imagining the sound showed the same brain activity as the one actually hearing the sound. Two brain regions, the ventromedial prefrontal cortex and the nucleus accumbens, lit up. As we’ve seen, the first regulates emotions like fear in the limbic system, while the second processes reward and aversion. Later, people in the “rain and birds” group were still afraid of the sound even when it was repeated many times without the shock. But those in the group that heard the real sound, as well as those imagining it, unlearned their fear. In neuroscience, this revision of reality is called “extinction learning.

A platform may also choose to innovate when features provided by third parties become a large part of the overall value enjoyed by users. As we saw in chapter 7, this helps to explain Apple’s 2012 introduction of Apple Maps in response to the enormous popularity of Google Maps.

Question 5. Is the moral law which you say was the substance of the Old Covenant from Mount Sinai, done away to believers in the New Covenant as it was a rule of life, etc.? Answer. Doubtless it is done away to believers, and that, firstly, as it was a covenant from Mount Sinai, and secondly a ministry of Moses. 1. That it was and is done away to believers is evident, Romans 7:4-6, where the apostle said, Wherefore my brothers ye also are become dead to the law, etc. and But now we are delivered from the law, that being dead wherein we were held, etc. This was the moral law, for it was that law that discovered sin, even that sin forbidden in that moral law, Thou shall not covet. Ye are not under the law but under grace (chapter 6:14). That very law written on tablets of stone is said to be done away with (2 Cor. 3:7 & 11) and abolished (verse 13); and if any will say it is the ministration that is done away and not the rule, I say it must be done away as it was then a rule, without which the ministration could not cease. It was its being given as a rule that made it a ministration. Therefore I say, that it is done away, first as it was a covenant from Mount Sinai, so it is clear turned out and has no place in the gospel, even as Hagar, the Old Covenant in an allegory must be thrown out of Abraham's house (Gen. 21:10; Gal. 4:22-30): Cast out the bondwoman and her son, for the son of the bondwoman shall not be heir with the son of the free woman. So that, when the free woman is come to be fruitful, the bondwoman with her son must be cast out. So likewise, Hebrews 12:18-24: We are not come to the mount that might not [ed: word absent in Scripture] be touched, that is, to Mount Sinai, but ye are come unto Mount Sion and to Jesus the mediator of the New Covenant, all of which demonstrates that the law as it was a covenant, from Mount Sinai, is done away to believers. 2. As it was a ministration by Moses, so it is done away with and abolished, and is not to be preached or received (as in the hand of Moses) as it was ministered forth, received and obeyed in the Old Covenant. For it was ministered then on life and death, and was (through man's weakness) a ministration of death and not of life. So that I understand all those expressions to relate to those particulars, when the Scripture says that the law is abolished and done away, that believers are dead to it, delivered from it, are not under it, and the bondwoman must be cast out with her son. And yet believers are not without law to God but under the law of Christ, yea and that under the moral law. But as given from Mount Zion, ministered forth in the hand of Christ, not in the hand of Moses, for if we take it from Moses we must be Moses' disciples. But if from Christ, as given forth in the gospel account, then we are Christ's disciples indeed, and receive it in power (from Christ, the minister and mediator) to live to God according to it, not for righteousness unto justification. But Jesus Christ having fulfilled all its righteousness, having born the curse for us. It is a rule of righteousness, of conversation to the honor of Him that has done all for us in point of justification to eternal life. And so it is become a law of love, a royal law of liberty to all that are by faith in the New Covenant, and a law to which every believer is duty bound to Jesus Christ, to own as His precious rule of life to honor Him by it, as it is given forth by Him in the gospel and not in any other way.

Her voice was low and emotionless, the voice of a person determined at all costs to display self-control.

One reason for this “dirty little secret” is the positive publication bias described in Chapter 7. If researchers and medical journals pay attention to positive findings and ignore negative findings, then they may well publish the one study that finds a drug effective and ignore the nineteen in which it has no effect. Some clinical trials may also have small samples (such as for a rare diseases), which magnifies the chances that random variation in the data will get more attention than it deserves. On top of that, researchers may have some conscious or unconscious bias, either because of a strongly held prior belief or because a positive finding would be better for their career.

One reason for this “dirty little secret” is the positive publication bias described in Chapter 7. If researchers and medical journals pay attention to positive findings and ignore negative findings, then they may well publish the one study that finds a drug effective and ignore the nineteen in which it has no effect. Some clinical trials may also have small samples (such as for a rare diseases), which magnifies the chances that random variation in the data will get more attention than it deserves. On top of that, researchers may have some conscious or unconscious bias, either because of a strongly held prior belief or because a positive finding would be better for their career. (No one ever gets rich or famous by proving what doesn’t cure cancer.)

It will all be wildly insane. And friends will say, Not again! But our walking will be like praying – for new chapters, love, after love had failed.' From Walking With You at 7 a.m. John P. Asling

Which she aimed directly at us! CHAPTER 7 “We only have one missile left, Dame Elizabeth!” I heard someone else shout inside the helicopter

You have FREE access to the full meditations on audio. Download the IntrAnaut mobile app, Meditation & Wellbeing, and use the code on the page at the end of the chapter, Resources and What Next?

Naturalism could, in fact, render naturalism itself irrational, as Alvin Plantinga argues, and as C. S. Lewis thought. Plantinga devotes chapter 12 of his work Warrant and Proper Function to this point.7 He writes in one place that “if metaphysical naturalism and this evolutionary account are both true, then our cognitive faculties will have resulted from blind mechanisms like natural selection. . . . Evolution is interested, not in true belief, but in survival or fitness. It is therefore unlikely that our cognitive faculties have the production of true belief as a proximate or any other function, and the probability of our faculties being reliable (given naturalistic evolution) would be fairly low.”8 If, then, naturalism negates knowing, then theism fosters it. Our native human capacity to know, Plantinga claims, “flourishes best in the context of supernaturalism in metaphysics.”9 I agree. So did C. S. Lewis.10 From this, we see why God must underwrite a credible epistemology.

So, why is it that from the start of the pandemic the young and middle-aged in marginalized groups, not just Black and brown but Indigenous groups and people in poor white rural communities, have been more likely to suffer severe COVID-19 and die from it than their white, more affluent counterparts? The answer is part of a broader question: Why are the largest health inequities between these groups and nationwide averages—whether in infectious disease or the early onset of chronic conditions of aging such as cardiovascular disease, hypertension, and diabetes—seen among those aged twenty-five to sixty-five?7 The COVID-19 pandemic has thrown these inequities into stark relief. It’s not just that Black Americans are nearly twice as likely to die of COVID-19 as white Americans.8 Consider these statistics (among the many, many more you will see in chapters to come): Black mothers die during childbirth at an overall rate that is nearly three times as high as the rate for white mothers.9 For Black mothers in their mid-to-late thirties, the figures are even more dire: They die at a rate five times higher than white mothers of comparable age.10 Yet, the working- and reproductive-age years are those we have been led to believe should be the healthiest, following the higher-risk periods of infancy, childhood, and adolescence, and before the most serious risks of aging set in.

CHAPTER 7

LOCAL SELF AS HOST FOR NONLOCAL SELF When you drop back into your daily life after meditation, you’re changed. You’ve communed with nonlocal mind for an hour, experiencing the highest possible cadence of who you are. That High Self version of you rearranges neurons in your head to create a physical structure to anchor it. You now have a brain that accommodates both the local self and the nonlocal self. My experience has been that the longer you spend in Bliss Brain, whether in or out of meditation, the greater the volume of neural tissue available to anchor that transcendent self in physical experience. Once a critical mass of neurons has wired together, a tipping point occurs. You begin to flash spontaneously into Bliss Brain throughout your day. When you’re idle for a while, like being stuck in traffic or standing in line at the grocery store, the most natural activity seems to be to go into Bliss Brain for a few moments. This reminds you, in the middle of everyday life, that the nonlocal component of your Self exists. It also brings all the enhanced creativity, productivity, and problem-solving ability of Bliss Brain to bear on your daily tasks. You become a happy, creative, and effective person. These enhanced capabilities render you much more able to cope with the challenges of life. They don’t confer exceptional luck. When everyone’s house burns down, yours does too. When the economy nosedives, it takes you with it. But because you possess resilience, and a daily experience of your nonlocal self, you take it in stride. Even when external things vanish, you still have the neural network that Bliss Brain created. No one can take that away from you. DEEPENING PRACTICES Here are practices you can do this week to integrate the information in this chapter into your life: Posttraumatic Growth Exercise 1: In your journal, write down the names of the most resilient people you’ve known personally. They can be alive or dead. They’re people who’ve gone through tragedy and come out intact. Make an appointment to spend time with at least two of the living ones in the coming month. Listen to their stories and allow inspiration to fill you. Neural Reconsolidation Exercise: This week, after a particularly deep meditation, savor the experience. Set a timer and lie down for 15 to 30 minutes. Visualize your synapses wiring together as you deliberately fire them by remembering the deliciousness of the meditation. Choices Exercise: Make 10 photocopies of illustration 7.4, the two doors. Next, analyze in what areas of your environment you often make negative choices. Maybe it’s in online meetings with an annoying colleague at work. Maybe it’s the food choices you make when you walk to the fridge. Maybe it’s the movies you watch on your TV. Tape a copy of the two doors illustration to those objects, such as the monitor, fridge, or TV. This will help you remember, when you’re under stress, that you have a choice.

For most of two chapters in Matthew (6 and 7), Jesus warns us against the unconscious social payoffs in all public encounters: prayer, fasting, almsgiving, clothing, money, class systems, social judgments, and possessions.

Many of the characters in this novel are based on historical figures. These include Daniel, Cyrus, Harpagus, Astyages, Cambyses, Mandana (the Persian pronunciation of Cyrus’s mother’s name), and Nebuchadnezzar. The Bible is silent on whether Daniel was married or single. Some historians have even concluded that he might have been a eunuch. I saw no evidence of this and chose to give him a family. While this novel is a work of my imagination, where possible I have tried to remain faithful to historical and archaeological details. If you are interested in further reading, I recommend the classic textbook From Cyrus to Alexander: A History of the Persian Empire by Pierre Briant and Discovering Cyrus: The Persian Conqueror Astride the Ancient World by Reza Zarghamee. The events of chapter 54 surrounding the disputed coat are based on a story told by the Greek historian Xenophon about Cyrus’s childhood, which I found in Zarghamee’s book, Discovering Cyrus. Although Otanes is a fictional character, the general story felt like a perfect fit for this thread of the novel. Biblical references to Cyrus include Isaiah 44:28–45:7; Jeremiah 51:11, 28-29; 2 Chronicles 36:22-23; Ezra 1:1-11 and 5:14-15. Some of these verses were written decades before Cyrus was born and are considered prophetic in nature, while others describe the return of the Jewish captives to Jerusalem and Cyrus’s role in those events.

Maryland’s districts, portions of which appear in figure 4.3, were less compact, especially on the convex hull measure, in 2013 than a decade earlier.10 figure 4.3 features District 3, the only one of Maryland’s eight districts to make the “Worst 10” lists. Districts 2, 4, and 7 also have narrow necks and tight twists and turns. A slim, contorted finger of District 2 traces the two northern blobs of District 3. Except for the 6th District, which will be discussed in the next chapter, partisan machinations did not dictate the shape of these districts. Race did play a role as the plan designed by Democratic governor Martin O’Malley carefully allocated Democratic voters so as to maintain the 4th and 7th as majority-black districts. Chapter 5 also addresses the Pennsylvania plan invalidated by the state Supreme Court, while part of the Virginia map was found to pack African Americans, a topic considered in chapter 3. Contributing to the low compactness scores for several states, such as Rhode Island and Hawaii, are their ragged shorelines. Indiana and Nevada had the most compact statewide plans for the 2010s. Table 4.3  States Having the Lowest Average Compactness Scores as of 2013 State Reock Polsby-Popper Convex Hull Maryland 2 1 1 North Carolina 5 4 4 Louisiana 7 3 3 West Virginia 8 5 2 Virginia 4 7 13 Hawaii 18 2 25

In Chapter 22, I mentioned people who fit the Seven S’s criteria, whose opinions have informed my own and provide me with further reasons to take the life-after death hypothesis seriously. They included: 1.A CEO of a major corporation 2.A former publisher who is the editor-in-chief of an award-winning newspaper 3.A former chairman of the department of surgery at a major university 4.A former chairman of the department of material sciences at a major university 5.An award winning composer for movies and television 6.A former high ranking staff member of the Joint Chiefs of Staff, 7.The director of a major foundation, educated at Harvard University, and 8.A distinguished anthropologist who was the director of an internationally known research institute. In the spirit of Criterion 5, I have reviewed this list and attempted to determine whether there were any responsible and justified reasons for challenging my evaluations of these people. Try as I might I cannot in good conscience dismiss any of these people as being untrustworthy. In sum, I cannot find valid reasons for concluding that these individuals no longer deserve my admiration and respect. Yes, I can point out a given person’s limitations (at least the ones I am aware of), but these do not impact the logic of my concluding that they meet each of the 7 S’s criteria for being credible and trustworthy. Hence, Criterion 3 passes the test posed by Criterion 5.

We don’t have to punish ourselves by feeling guilty to prove to God or anyone else how much we care.7 We need to forgive ourselves. Take the Fourth and Fifth Steps (see the chapter on working a Twelve Step program); talk to a clergy person; talk to God; make amends; and then be done with it.

Whatever it costs in time or money, our families need to stay in touch from generation to generation. We all should tell our stories, both good and bad, and be proud of surviving to tell the tale.

CHAPTER 7 PLAY Embrace the Wisdom of Your Inner Child A LITTLE NONSENSE NOW AND THEN, IS CHERISHED BY THE WISEST MEN. —Roald Dahl

No guns. We settle this like Nefilim.” ~Guillermo, Part 3, Chapter 7

White fragility functions as a form of bullying; I am going to make it so miserable for you to confront me—no matter how diplomatically you try to do so—that you will simply back off, give up, and never raise the issue again. White fragility keeps people of color in line and “in their place.” In this way, it is a powerful form of white racial control. Social power is not fixed; it is constantly challenged and needs to be maintained. We might think of the triggers of white fragility discussed in chapter 7 as challenges to white power and control, and of white fragility as the means to end the challenge and maintain that power and control.