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I hope the two of you will descend from your love bubble long enough to learn something today," he sniped cuttingly and the other kids snickered. Embarrassed, I ducked my head to avoid eye contact with them. "It's all right, sir," Xavier replied. "The bubble's been engineered to allow us to learn from within it.

For life today in America is based on the premise of ever-widening circles of contact and communication. It involves not only family demands, but community demands, national demands, international demands on the good citizen, through social and cultural pressures, through newspapers, magazines, radio programs, political drives, charitable appeals, and so on. My mind reels in it, What a circus act we women perform every day of our lives. It puts the trapeze artist to shame. Look at us. We run a tight rope daily, balancing a pile of books on the head. Baby-carriage, parasol, kitchen chair, still under control. Steady now!

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To those of us gathered here today, Matthew Connell filled a number of different roles in our lives. Matthew was a son, a brother, a father and a friend. Matthew's last days in his young life were bleak, suffering ones. Yet, we must remember the real Matthew, the loving young man who had a great lust for life. A keen musician, Matthew loved to entertain friends with his guitar playing... Renton could not make eye contact with Spud, standing next to him in the pew, as nervous laughter gripped him. Matty was the shitest guitarest he'd known, and could only play the Doors' 'Roadhouse Blues' and a few Clash and Status Quo numbers with any sort of proficiency. He tried hard to do the riff from 'Clash City Rockers', but could never quite master it. Nonetheless, Matty loved that Fender Strat. It was the last thing he sold, holding onto it after the amplifier had been flogged off in order to fill his veins with shite. Perr Matty, Renton thought. How well did any of us really know him? How well can anybody really know anybody else?

Everything becomes a blur when you travel beyond a certain speed. Distant objects may still be clear in outline, but the blurred foreground makes it impossible to attend to them. This landscape is unreal and the passengers in the express train turn to their books, their thoughts or their private fantasies. The subjectivism of our age has a good deal to do with this imprisonment in a speeding vehicle, and the fact that we made this vehicle ourselves, with all the tireless care that children give to a contrivance of wood and wire, does not save us from the sense of being trapped without hope of escape. A further effect of such vertiginous speed is a kind of anaesthesia, entirely natural when the operation of the senses by which we normally make contact with our environment is suspended. With no opportunity to assimilate what is going on, our powers of assimilation are inevitably weakened and certain numbness sets in; nothing is fully savoured and nothing is properly understood. Even fear (which exists to forewarn us of danger) is suspended. This would be so even if speed of change were the only factor involved, but the kind of environment in which a large part of humanity lives today --- the environment created by technology at the service of immediate, short-term needs – does much to intensify this effect. Outside of works of art which embody something beyond our physical needs, our own constructions bore us. Those who, when they have built something and admired the finished product for a decent moment, are ready to pull it down and start on something new have good sense on their side.

But the psychologist as familiar to us today is generally dealing with what we call the fake personality of man: the superficial (though necessary) intellectual-emotional system with which he works. We are attempting to contact and inform the deeper individuality of the human being.

Separating from Family Issues: January 4 We can draw a healthy line, a healthy boundary, between ourselves and our nuclear family. We can separate ourselves from their issues. Some of us may have family members who are addicted to alcohol and other drugs and who are not in recovery from their addiction. Some of us may have family members who have unresolved codependency issues. Family members may be addicted to misery, pain, suffering, martyrdom, and victimization. We may have family members who have unresolved abuse issues or unresolved family of origin issues. We may have family members who are addicted to work, eating, or sex. Our family may be completely enmeshed, or we may have a disconnected family in which the members have little contact. We may be like our family. We may love our family. But we are separate human beings with individual rights and issues. One of our primary rights is to begin feeling better and recovering, whether or not others in the family choose to do the same. We do not have to feel guilty about finding happiness and a life that works. And we do not have to take on our family’s issues as our own to be loyal and to show we love them. Often when we begin taking care of ourselves, family members will reverberate with overt and covert attempts to pull us back into the old system and roles. We do not have to go. Their attempts to pull us back are their issues. Taking care of ourselves and becoming healthy and happy does not mean we do not love them. It means we’re addressing our issues. We do not have to judge them because they have issues; nor do we have to allow them to do anything they would like to us just because they are family. We are free now, free to take care of ourselves with family members. Our freedom starts when we stop denying their issues, and politely, but assertively, hand their stuff back to them—where it belongs—and deal with our own issues. Today, I will separate myself from family members. I am a separate human being, even though I belong to a unit called a family. I have a right to my own issues and growth; my family members have a right to their issues and a right to choose where and when they will deal with these issues. I can learn to detach in love from my family members and their issues. I am willing to work through all necessary feelings in order to accomplish this.

That allowed them to model important features of the external world and even to model possible futures. No brainy creature (not even you or I) is in direct contact with its environment. Instead, we all live in a rich virtual reality constructed by our brains. Our brains generate and constantly update maps of the most salient features of our bodies and our surroundings, just as climate scientists model changing environments today.17 Those maps enable us to maintain homeostasis.

There is a change underway, however. Our society used to be a ladder on which people generally climbed upward. More and more now we are going to a planetary structure, in which the great dominant lower middle class, the class that determines our prevailing values and organizational structures in education, government, and most of society, are providing recruits for the other groups — sideways, up, and even down, although the movement downward is relatively small. As the workers become increasingly petty bourgeois and as middle-class bureaucratic and organizational structures increasingly govern all aspects of our society, our society is increasingly taking on the characteristics of the lower middle class, although the poverty culture is also growing. The working class is not growing. Increasingly we are doing things with engineers sitting at consoles, rather than with workers screwing nuts on wheels. The workers are a diminishing, segment of society, contrary to Marx’s prediction that the proletariat would grow and grow. I have argued elsewhere that many people today are frustrated because we are surrounded by organizational structures and artifacts. Only the petty bourgeoisie can find security and emotional satisfaction in an organizational structure, and only a middle-class person can find them in artifacts, things that men have made, such as houses, yachts, and swimming pools. But human beings who are growing up crave sensation and experience. They want contact with other people, moment-to-moment, intimate contact. I’ve discovered, however, that the intimacy really isn’t there. Young people touch each other, often in an almost ritual way; they sleep together, eat together, have sex together. But I don’t see the intimacy. There is a lot of action, of course, but not so much more than in the old days, I believe, because now there is a great deal more talk than action. This group, the lower middle class, it seems to me, holds the key to the future. I think probably they will win out. If they do, they will resolutely defend our organizational structures and artifacts. They will cling to the automobile, for instance; they will not permit us to adopt more efficient methods of moving people around. They will defend the system very much as it is and, if necessary, they will use all the force they can command. Eventually they will stop dissent altogether, whether from the intellectuals, the religious, the poor, the people who run the foundations, the Ivy League colleges, all the rest. The colleges are already becoming bureaucratized, anyway. I can’t see the big universities or the foundations as a strong progressive force. The people who run Harvard and the Ford Foundation look more and more like lower-middle-class bureaucrats who pose no threat to the established order because they are prepared to do anything to defend the system.

A wealth of research confirms the importance of face-to-face contact. One experiment performed by two researchers at the University of Michigan challenged groups of six students to play a game in which everyone could earn money by cooperating. One set of groups met for ten minutes face-to-face to discuss strategy before playing. Another set of groups had thirty minutes for electronic interaction. The groups that met in person cooperated well and earned more money. The groups that had only connected electronically fell apart, as members put their personal gains ahead of the group’s needs. This finding resonates well with many other experiments, which have shown that face-to-face contact leads to more trust, generosity, and cooperation than any other sort of interaction. The very first experiment in social psychology was conducted by a University of Indiana psychologist who was also an avid bicyclist. He noted that “racing men” believe that “the value of a pace,” or competitor, shaves twenty to thirty seconds off the time of a mile. To rigorously test the value of human proximity, he got forty children to compete at spinning fishing reels to pull a cable. In all cases, the kids were supposed to go as fast as they could, but most of them, especially the slower ones, were much quicker when they were paired with another child. Modern statistical evidence finds that young professionals today work longer hours if they live in a metropolitan area with plenty of competitors in their own occupational niche. Supermarket checkouts provide a particularly striking example of the power of proximity. As anyone who has been to a grocery store knows, checkout clerks differ wildly in their speed and competence. In one major chain, clerks with differing abilities are more or less randomly shuffled across shifts, which enabled two economists to look at the impact of productive peers. It turns out that the productivity of average clerks rises substantially when there is a star clerk working on their shift, and those same average clerks get worse when their shift is filled with below-average clerks. Statistical evidence also suggests that electronic interactions and face-to-face interactions support one another; in the language of economics, they’re complements rather than substitutes. Telephone calls are disproportionately made among people who are geographically close, presumably because face-to-face relationships increase the demand for talking over the phone. And when countries become more urban, they engage in more electronic communications.

Therefore, first, God created man in such a way that man had His image outwardly and had a spirit inwardly to contact and receive God. Second, God became a man and accomplished redemption to solve all the problems between God and man and release the divine life. Third, He became the life-giving Spirit. This is the Triune God in whom we believe today. When He enters into those who believe in Him, He dispenses Himself into them. How does He give Himself to us? When He as the life-giving Spirit comes into us, He is begotten in us. When He is born in us, we are regenerated to become another person, no longer the original person. Such a person is born of God and has the authority to be a child of God (John 1:12-13). Now we not only are created by God and have His image; we also are born of God. He Himself is born into us to be our life, our person, and our everything. He and we become one entity—God yet man, man yet God.

We are tempted (and encouraged) to believe that the kingdom of God spreads throughout the earth by presenting the gospel, through some pat formula, to strangers. That doesn't happen very often. The gospel spread throughout the world of the first centuries by conversations between close friends and relatives, business associates and neighbors-people with whom the passionate Christians already had personal contact. So today the Church grows and expands, and people come to maturity in Christ nearly always through the influence of people they already know and trust, like you. Even the most shy person among us talks to people every day. Most of that talk is idle chatter, not very useful for the advancement of God's kingdom. Every one of those less-than-redemptive conversations is a lost opportunity for extending the Lordship of Jesus. However, if we could learn to enhance the quality of our conversations, we could improve our ability to do what Jesus commanded-make disciples. We could turn that meaningless chatter into a means of God's grace, helping our friends become all God intends for them and enriching their lives (and our own) in the process.

Anne Sexton, who died forty-two years ago today, did her best to respond to the legions of fans who wrote to her. The letter below, from August 1965, finds her dispensing unvarnished advice to an aspiring poet from Amherst. Read more of her correspondence in Anne Sexton: A Self-Portrait in Letters. Your letter was very interesting, hard to define, making it hard on me somehow to set limits for you, advise or help in any real way. First of all let me tell you that I find your poems fascinating, terribly uneven … precious perhaps, flashes of brilliance … but the terrible lack of control, a bad use of rhyme and faults that I feel sure you will learn not to make in time. I am not a prophet but I think you will make it if you learn to revise, if you take your time, if you work your guts out on one poem for four months instead of just letting the miracle (as you must feel it) flow from the pen and then just leave it with the excuse that you are undisciplined. Hell! I’m undisciplined too, in everything but my work … Everyone in the world seems to be writing poems … but only a few climb into the sky. What you sent shows you COULD climb there if you pounded it into your head that you must work and rework these uncut diamonds of yours. If this is impossible for you my guess is that you will never really make it … As for madness … hell! Most poets are mad. It doesn’t qualify us for anything. Madness is a waste of time. It creates nothing. Even though I’m often crazy, and I am and I know it, still I fight it because I know how sterile, how futile, how bleak … nothing grows from it and you, meanwhile, only grow into it like a snail. Advice … Stop writing letters to the top poets in America. It is a terrible presumption on your part. I never in my life would have the gall (sp?) to write Randall Jarrell out of the blue that way and all my life I have wanted to do so. It’s out of line … it isn’t done. I mean they get dozens of fan letters a day that they have no time to respond to and I’m sure dozens of poems. Meanwhile, these poets (fans of whatever) should be contacting other young poets on their way—not those who have made it, who sit on a star and then have plenty of problems, usually no money, usually the fear their own writing is going down the sink hole … make contact with others such as you. They are just as lonely, just as ready, and will help you far more than the distant Big Name Poet … I’m not being rejecting, Jon, I’m being realistic.

More than anything, we have lost the cultural customs and traditions that bring extended families together, linking adults and children in caring relationships, that give the adult friends of parents a place in their children's lives. It is the role of culture to cultivate connections between the dependent and the dependable and to prevent attachment voids from occurring. Among the many reasons that culture is failing us, two bear mentioning. The first is the jarringly rapid rate of change in twentieth-century industrial societies. It requires time to develop customs and traditions that serve attachment needs, hundreds of years to create a working culture that serves a particular social and geographical environment. Our society has been changing much too rapidly for culture to evolve accordingly. There is now more change in a decade than previously in a century. When circumstances change more quickly than our culture can adapt to, customs and traditions disintegrate. It is not surprising that today's culture is failing its traditional function of supporting adult-child attachments. Part of the rapid change has been the electronic transmission of culture, allowing commercially blended and packaged culture to be broadcast into our homes and into the very minds of our children. Instant culture has replaced what used to be passed down through custom and tradition and from one generation to another. “Almost every day I find myself fighting the bubble-gum culture my children are exposed to,” said a frustrated father interviewed for this book. Not only is the content often alien to the culture of the parents but the process of transmission has taken grandparents out of the loop and made them seem sadly out of touch. Games, too, have become electronic. They have always been an instrument of culture to connect people to people, especially children to adults. Now games have become a solitary activity, watched in parallel on television sports-casts or engaged in in isolation on the computer. The most significant change in recent times has been the technology of communication — first the phone and then the Internet through e-mail and instant messaging. We are enamored of communication technology without being aware that one of its primary functions is to facilitate attachments. We have unwittingly put it into the hands of children who, of course, are using it to connect with their peers. Because of their strong attachment needs, the contact is highly addictive, often becoming a major preoccupation. Our culture has not been able to evolve the customs and traditions to contain this development, and so again we are all left to our own devices. This wonderful new technology would be a powerfully positive instrument if used to facilitate child-adult connections — as it does, for example, when it enables easy communication between students living away from home, and their parents. Left unchecked, it promotes peer orientation.

She was interviewing one of my favorite television actors, Don Johnson of Miami Vice. As he reclined on a couch in his lovely home, Don told Barbara about the joys and difficulties in his life. He talked of past struggles with drug and alcohol abuse and work addiction. Then he spoke of his relationships with women—how exciting and attractive he found them. I could see his energy rise and his breath quicken as he spoke. An air of intoxication seemed to fill the room. Don said his problem was he liked women too much and found it hard to be with one special partner over a long period. He would develop a deep friendship and intimacy, but then his eyes would wander. I thought to myself, this man has been sexually abused! His problems sounded identical to those of adult survivors I counsel in my practice. But then I reconsidered: Maybe I’ve been working too hard. Perhaps I’m imagining a sexual abuse history that isn’t really there. Then it happened. Barbara leaned forward and, with a smile, asked, “Don, is it true that you had your first sexual relationship when you were quite young, about twelve years old, with your seventeen-year-old baby-sitter?” My jaw dropped. Don grinned back at Barbara. He cocked his head to the side; a twinkle came into his blue eyes. “Yeah,” he said, “and I still get excited just thinking about her today.” Barbara showed no alarm. The next day I wrote Barbara Walters a letter, hoping to enlighten her about the sexual abuse of boys. Had Don been a twelve-year-old girl and the baby-sitter a seventeen-year-old boy, we wouldn’t hesitate to call what had happened rape. It would make no difference how cooperative or seemingly “willing” the victim had been. The sexual contact was exploitive and premature, and would have been whether the twelve-year-old was a boy or a girl. This past experience and perhaps others like it may very well be at the root of the troubles Don Johnson has had with long-term intimacy. Don wasn’t “lucky to get a piece of it early,” as some people might think. He was sexually abused and hadn’t yet realized it.   Acknowledging past sexual abuse is an important step in sexual healing. It helps us make a connection between our present sexual issues and their original source. Some survivors have little difficulty with this step: They already see themselves as survivors and their sexual issues as having stemmed directly from sexual abuse. A woman who is raped sees an obvious connection if she suddenly goes from having a pleasurable sex life to being terrified of sex. For many survivors, however, acknowledging sexual abuse is a difficult step. We may recall events, but through lack of understanding about sexual abuse may never have labeled those experiences as sexual abuse. We may have dismissed experiences we had as insignificant. We may have little or no memory of past abuse. And we may have difficulty fully acknowledging to ourselves and to others that we were victims. It took me years to realize and admit that I had been raped on a date, even though I knew what had happened and how I felt about it. I needed to understand this was in fact rape and that I had been a victim. I needed to remember more and to stop blaming myself before I was able to acknowledge my experience as sexual abuse.

Woe beside those who live by way of examples! Life is not with them. If you live according to an example, you thus live the life of that example, but who should live your own life if not yourself? So live yourselves. The signposts have fallen, unblazed trails lie before us. Do not be greedy to gobble up the fruits of foreign fields. Do you not know that you yourselves are the fertile acre which bears everything that avails you? Yet who today knows this? Who knows the way to the eternally fruitful climes of the soul, You seek the way through mere appearances, you study books and give ear to all kinds of opinion. What good is all that? There is only one way and that is your way. You seek the path? I warn you away from my own. It can also be the wrong way for you. May each go his own way. I will be no savior, no lawgiver, no master teacher unto you. You are no longer little children. Giving laws, wanting improvements, making things easier, has all become wrong and evil. May each one seek out his own way. The way leads to mutual love in community. Men will come to see and feel the similarity and commonality of their ways. Laws and teachings held in common compel people to solitude, so that they may escape the pressure of undesirable contact, but solitude makes people hostile and venomous. Therefore give people dignity and let each of them stand apart, so that each may find his own fellowship and love it. Power stands against power, contempt against contempt, love against love. Give humanity dignity, and trust that life will find the better way. The one eye of the Godhead is blind, the one ear of the Godhead is deaf, the order of its being is crossed by chaos. So be patient with the crippledness of the world and do not overvalue its consummate beauty.

Although a youth culture was in evidence by the 1950s, the first obvious and dramatic manifestation of a culture generated by peer-orientation was the hippie counterculture of the 1960s and 1970s. The Canadian media theorist Marshall McLuhan called it “the new tribalism of the Electric Age.” Hair and dress and music played a significant part in shaping this culture, but what defined it more than anything was its glorification of the peer attachment that gave rise to it. Friends took precedence over family. Physical contact and connection with peers were pursued; the brotherhood of the pop tribe was declared, as in the generation-based “Woodstock nation.” The peer group was the true home. “Don't trust anyone over thirty” became the byword of youth who went far beyond a healthy critique of their elders to a militant rejection of tradition. The degeneration of that culture into alienation and drug use, on the one hand, and its co-optation for commercial purposes by the very mainstream institutions it was rebelling against were almost predictable. The wisdom of well-seasoned cultures has accumulated over hundreds and sometimes thousands of years. Healthy cultures also contain rituals and customs and ways of doing things that protect us from ourselves and safeguard values important to human life, even when we are not conscious of what such values are. An evolved culture needs to have some art and music that one can grow into, symbols that convey deeper meanings to existence and models that inspire greatness. Most important of all, a culture must protect its essence and its ability to reproduce itself — the attachment of children to their parents. The culture generated by peer orientation contains no wisdom, does not protect its members from themselves, creates only fleeting fads, and worships idols hollow of value or meaning. It symbolizes only the undeveloped ego of callow youth and destroys child-parent attachments. We may observe the cheapening of cultural values with each new peer-oriented generation. For all its self-delusion and smug isolation from the adult world, the Woodstock “tribe” still embraced universal values of peace, freedom, and brotherhood. Today's mass musical gatherings are about little more than style, ego, tribal exuberance, and dollars.

When we left, we were told it would be another month before the winner was announced. Then I felt really discouraged. Friends were telling me that my injuries and my fitness level guaranteed me the cover. I felt the opposite. I didn’t feel I was as fit as the others and I felt like the war was too controversial a topic for the magazine to want to feature a wounded veteran. I had completely talked myself out of even the slightest possibility of winning by the time I was back on a plane to New York a month later to find out the results. My family didn’t believe that I didn’t know already. They thought I’d been told and kept asking me about it. But I really didn’t know. The winner was being announced live on NBC’s Today show. I had made my peace with not winning and Jamie and I were just excited to go to New York and be on Today. We had a layover in Charlotte, North Carolina, and when we landed there I had a voice mail from my friend Billy. His message: “I thought we had to wait to see who won? It’s already out!” I clicked onto my Facebook app and saw that Billy had posted a picture of him and some of his buddies at a truck stop in Kentucky posing with a Men’s Health magazine--and I was on the cover! I was shocked. But even then I was convinced this wasn’t real. Maybe the editors had decided to give the cover to all three of us and we each had a different region of the country. It felt incredible to see myself on the cover of that magazine but I just wasn’t convinced I was the outright winner. Jamie and I got to our hotel room late. I called my contact at Men’s Health, Nora, and said, “I’ve already seen the magazine.” There was a beat on the other end of the line before she flatly said, “We’ll talk about it in the morning.” So Jamie and I went to bed. The next morning we met up with Finny and Kavan and headed over to 30 Rockefeller Plaza for the Today show. I didn’t say a word about what I’d seen. When we arrived, Nora was at the door. I waited for the others to go in before I said to her, “So we’re not going to talk about what we’re not going to talk about?” I was smirking a little but quickly wiped the grin off my face when I saw the look on Nora’s. “You’re not the only person in this competition, Noah. Not everyone knows.” Roger that. I wouldn’t say another word.

Those who govern on behalf of the rich have an incentive to persuade us we are alone in our struggle for survival, and that any attempts to solve our problems collectively – through trade unions, protest movements or even the mutual obligations of society – are illegitimate or even immoral. The strategy of political leaders such as Thatcher and Reagan was to atomize and rule. Neoliberalism leads us to believe that relying on others is a sign of weakness, that we all are, or should be, ‘self-made’ men and women. But even the briefest glance at social outcomes shows that this cannot possibly be true. If wealth were the inevitable result of hard work and enterprise, every woman in Africa would be a millionaire. The claims that the ultra-rich make for themselves – that they are possessed of unique intelligence or creativity or drive – are examples of the ‘self-attribution fallacy’.10 This means crediting yourself with outcomes for which you were not responsible. The same applies to the belief in personal failure that assails all too many at the bottom of the economic hierarchy today. From birth, this system of belief has been drummed into our heads: by government propaganda, by the billionaire media, through our educational system, by the boastful claims of the oligarchs and entrepreneurs we’re induced to worship. The doctrine has religious, quasi-Calvinist qualities: in the Kingdom of the Invisible Hand, the deserving and the undeserving are revealed through the grace bestowed upon them by the god of money. Any policy or protest that seeks to disrupt the formation of a ‘natural order’ of rich and poor is an unwarranted stay upon the divine will of the market. In school we’re taught to compete and are rewarded accordingly, yet our great social and environmental predicaments demand the opposite – the skill we most urgently need to learn is cooperation. We are set apart, and we suffer for it. A series of scientific papers suggest that social pain is processed11 by the same neural circuits as physical pain.12 This might explain why, in many languages, it is hard to describe the impact of breaking social bonds without the terms we use to denote physical pain and injury: ‘I was stung by his words’; ‘It was a massive blow’; ‘I was cut to the quick’; ‘It broke my heart’; ‘I was mortified’. In both humans and other social mammals, social contact reduces physical pain.13 This is why we hug our children when they hurt themselves: affection is a powerful analgesic.14 Opioids relieve both physical agony and the distress of separation. Perhaps this explains the link between social isolation and drug addiction.

experience, and to our consequent estrangement from the earthly world around us. So the ancient Hebrews, on the one hand, and the ancient Greeks on the other, are variously taken to task for providing the mental context that would foster civilization’s mistreatment of nonhuman nature. Each of these two ancient cultures seems to have sown the seeds of our contemporary estrangement—one seeming to establish the spiritual or religious ascendancy of humankind over nature, the other effecting a more philosophical or rational dissociation of the human intellect from the organic world. Long before the historical amalgamation of Hebraic religion and Hellenistic philosophy in the Christian New Testament, these two bodies of belief already shared—or seem to have shared—a similar intellectual distance from the nonhuman environment. In every other respect these two traditions, each one originating out of its own specific antecedents, and in its own terrain and time, were vastly different. In every other respect, that is, but one: they were both, from the start, profoundly informed by writing. Indeed, they both made use of the strange and potent technology which we have come to call “the alphabet.” — WRITING, LIKE HUMAN LANGUAGE, IS ENGENDERED NOT ONLY within the human community but between the human community and the animate landscape, born of the interplay and contact between the human and the more-than-human world. The earthly terrain in which we find ourselves, and upon which we depend for all our nourishment, is shot through with suggestive scrawls and traces, from the sinuous calligraphy of rivers winding across the land, inscribing arroyos and canyons into the parched earth of the desert, to the black slash burned by lightning into the trunk of an old elm. The swooping flight of birds is a kind of cursive script written on the wind; it is this script that was studied by the ancient “augurs,” who could read therein the course of the future. Leaf-miner insects make strange hieroglyphic tabloids of the leaves they consume. Wolves urinate on specific stumps and stones to mark off their territory. And today you read these printed words as tribal hunters once read the tracks of deer, moose, and bear printed in the soil of the forest floor. Archaeological evidence suggests that for more than a million years the subsistence of humankind has depended upon the acuity of such hunters, upon their ability to read the traces—a bit of scat here, a broken twig there—of these animal Others. These letters I print across the page, the scratches and scrawls you now focus upon, trailing off across the white surface, are hardly different from the footprints of prey left in the snow. We read these traces with organs honed over millennia by our tribal ancestors, moving instinctively from one track to the next, picking up the trail afresh whenever it leaves off, hunting the meaning, which would be the meeting with the Other.2

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

So today, I am tearing up my Introverts Anonymous card.” Jake held out the card and tore it in two, handing the pieces to Charli. “I promise that I will get out and socialize now and then, and that Charli may schedule up to one dinner party per year, as long as the invitees are aware that they are free to stay home and read a book if they wish.

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By washing their feet, Jesus was demonstrating to them that after He left this world, they— and we today—were to be kept clean from the contamination of our daily contact with this world. I believe that today, we still fail to understand that these unintended daily sins (akin to the dirt in our feet while walking on a dusty street) is what breaks our companionship with Him, and as this union with Him is broken, then it’s easy to see how and why we don’t have it among ourselves, as demonstrated by the deep divisions in the body of Christ of today. If these daily offenses remain unconfessed between us and our brothers and sisters, then we are erecting walls of separation not only among ourselves but between us and Him. We are breaking His command to forgive one another, and if we don’t wash them in the blood of our precious Savior, then we are most certainly on our own as those divisions fester.

His eyes slowly moved up my legs. I drank the iced tea in my glass so as not to have to respond. He needed to stop staring at me like he was ready to eat me. What the hell was wrong with him today? He was too smart to get caught by Cupid. But, he was acting awfully interested. The worst part about that was that the more interested he looked, the more my body seemed to respond. Forget him! What the hell was wrong with me? My breathing became more erratic. I tugged my hair loose from its pony tail and pulled it over my shoulders, trying to hide how excited certain parts of my body were becoming. It backfired, because he took it as a different type of sign and closed the gap between us. One hand reached up and threaded through my hair as I tilted my face upward. I felt his other palm land on my hip, but it didn't stay there long. Slowly it slid down and then wrapped around until it cupped my ass and pulled me upward into contact with his hips where I could feel just how much he wanted me.

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But the god himself in the book of Job, does he concern us? Is it all but a poetic play with a strange and too old-fashioned conception of God? Do we know this god? Well, we know him from the history of religion, he is the god of the old testament, the army of the armies, or as we would say, the army god, the jealous Yahweh. But does he only live in the history of religion? No, he also reigns in our experience, today as before 2400 years ago. He represents a well-known biological and social environment: the blind forces of nature that are without contact with man's drive towards order and meaning, of disease and the erratic impact of death, the fleetingness of fame, betrayal of friends and relatives. He is the machine and the god of power, domination of violence, party slavery and conquest alike, the god of copper pipes and armor plates. There are more than Job, who meets him with the weapon of the spirit. Some of them being trampled into heroic martyrdom; others also see the limitation of marty reed, they bend inwardly, but hide for the doubt in their heart.

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Feinstein has been a China-booster from the early 1990s, often backing pro-Beijing legislation in the Senate. Her husband has strong business links in China, which she denies have had any influence on her. In 1997 she compared the Tiananmen Square massacre to the shooting of four students at Ohio’s Kent State University in 1970, and called for a joint US–China commission on the two nations’ human rights records.35 Lowe left Feinstein’s office after the FBI warned her about him. China’s intelligence agencies also target Westerners not of Chinese heritage for information-gathering. In 2017 a long-serving State Department employee, Candace Claiborne, was indicted for accepting money and gifts from Chinese agents in exchange for diplomatic and economic information.36 She had been targeted by the MSS’s Shanghai State Security Bureau after she asked a Chinese friend to find a job in China for a family member. Claiborne maintained secret contact with MSS agents for five years, supplying them with information in return for help with her ‘financial woes’. She was sentenced to forty months in prison. In the early 1990s Britain’s MI5 wrote a protection manual for businesspeople visiting China; the advice remains relevant today: ‘Be especially alert for flattery and over-generous hospitality … [Westerners] are more likely to be the subject of long-term, low key cultivation, aimed at making “friends” … The aim of these tactics is to create a debt of obligation on the part of the target, who will eventually find it difficult to refuse inevitable requests for favours in return.

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What we can and must do is undertake the construction of an environment that will provide the proper conditions for his normal development. The child's psychic energy, once awakened, will develop according to its own laws and have an effect on us as well. The mere contact with a human being developing in this way can renew our own energies. The child developing harmoniously and the adult improving himself at his side make a very exciting and attractive picture. This is the treasure we need today—helping the child become independent of us and make his way by himself and receiving in return his gifts of hope and light. In this new picture, the adult will appear not only as the builder of the external world, but, even more importantly, as the protector of the moral and spiritual forces that appear anew in every human being born. —Montessori, Education and Peace

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Human consciousness is characterized by a strong extravert tendency that reaches for objects via the senses. Hence the Yoga masters call for the control of both the mind and the senses, citta-nigraha and indriya-nigraha. Buddhist Yoga speaks of three types of “thirsting” (trishna), or grasping: (1) thirsting for things of the world, (2) thirsting for rebirth, and (3) thirsting for liberation. While thirsting for liberation is preferable over the other two, it still represents a limitation. Therefore it, too, must be overcome. Nirvāna (nonblowing) was originally defined as the nonblowing of the wind of desire—for anything, including the impulse toward liberation. Nirvāna is realized only when every form of grasping is transcended. According to an old Buddhist model, human life unfolds as a play of twelve factors of dependent origination (pratītya-samutpāda): Ignorance (avidyā), which gives rise to Volitional activity (samskāra), which can be bodily, vocal, or merely mental and which represents either meritorious or demeritorious karma; this leads to Consciousness (vijnāna), which causes “Name and form” (nāma-rūpa), which stands for what today is called the body-mind as a whole and which gives rise to The “six bases” (shad-āyatana) consisting of the five senses and that part of the mind which processes sensory input; this leads to Contact (sparsha) with sense objects, which gives rise to Feeling (samveda), comprising pleasant, unpleasant, or neutral sensations; this evokes Craving (trishna), or the desire to unite with pleasant or separate from unpleasant experiences, which leads to Grasping (upadāna), which consists in one’s holding onto specific experiences, views, behaviors, or the sense of self as such; this causes “Becoming” (bhava), or a particular state of existence that corresponds to a person’s inner constitution, which leads to Birth (jāti), or the actual incarnation as a specific individual, which brings Ageing and death (jarā-marana). This causal nexus seeks to explain cyclic existence (samsāra) in terms of an individual’s journey from birth to death to rebirth, ad infinitum. This model makes it clear that cyclic existence is not due to any outside agency but the human mind itself. In other words, we are creating our destiny in every moment. Yoga further tells us that samsāra is not inevitable but that we can stop the vicious cycle by modifying our volitional activity and behavior. This good news is fundamental to all forms of Yoga. Greed is a phenomenon of the unregenerate psyche, which is under the spell of the conditioned nexus and has not taken control of its own destiny. Freedom from greed comes with nongrasping (aparigraha), which is based on the recognition that we are inherently complete and need nothing for our perfection.

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Hire reliable and professional locksmith company in Twickenham It is very well known that locking systems and security systems are quite important to keep our valuable possessions safe and secure. Sometimes, people lock their homes and cars and forget no way out to enter the place as they have left the keys inside the car only. In such condition, when you cannot enter your home or office, only locksmith companies come for the rescue and immediate solutions. Locksmith Twickenham companies offer 247x services for business as well as individual needs. Their services include making duplicate keys, security upgrades, opening of gates, electronic locks, opening of frills, opening of windows lock and so on. The customers who are caught in this helpless situation can get all types of locksmith services from one place only and that also for 24 hours. In fact, there are some professional locksmith companies that also provide their services at the time of some emergency. In case, if your door needs replacement on the immediate basis you can hire locksmith Twickenham companies. In places likes Twickenham, a locksmith company cannot run a business without the certified license of the government. So, this means that you can always be sure of the services that are offered by these locksmith companies. It is always advisable to hire a locksmith company in Twickenham which is near to your place so that they can reach the destination quickly. It can be tough for a technician to reach the place if your selected locksmith company is too far. However, it is always considered better to call a local company and avail their secure and reliable services. The locksmith company that you hire must be trustworthy and licensed. All the services provided by them should be legally certified. You can ask for the identity card of the technician to check the authenticity of the company. If the technician has ID card of the company then it is safe to allow him entering in your home or office. After, that you should ask for the invoice bill so that you have a proof that you have made all the payments. You can also register a complaint against the company if proper proofs are not given by the locksmith company. As there are many locksmith companies in Twickenham offering their services, so internet is the best medium to find a professional and reliable company for all your needs. You must always choose a company that offers reliable services at affordable rates. Unfortunately, you can come across many companies that offer poor services and charge completely for their services. So, beware of such fraud companies. Secondly, one can also check the comments and feedback given to the respective company by their previous clients. Believe it this will really help you know the market value of the company that you selected. Last, check the various services offered by the locksmith company that you have selected. Do not forget that you are looking for a locksmith company that is ready to offer their services 24x7 and 365 days. SP Locks are your local Locksmith Twickenham, Contact us today for a reliable Locksmith in Twickenham.