Cycling Status Quotes

Having a dissenting opinion on movies, music, or clothes, or owning clever or obscure possessions, is the way middle-class people fight one another for status...Hipsters, then, are the direct result of this cycle of indie, authentic, obscure, ironic, clever consummerism...It is ironic in the sense the very act of trying to run counter to the culture is what creates the next wave of culture people will in turn attempt to counter.

None of your knowledge, your reading, your connections will be of any use here: two legs suffice, and big eyes to see with. Walk alone, across mountains or through forests. You are nobody to the hills or the thick boughs heavy with greenery. You are no longer a role, or a status, not even an individual, but a body, a body that feels sharp stones on the paths, the caress of long grass and the freshness of the wind. When you walk, the world has neither present nor future: nothing but the cycle of mornings and evenings. Always the same thing to do all day: walk. But the walker who marvels while walking (the blue of the rocks in a July evening light, the silvery green of olive leaves at noon, the violet morning hills) has no past, no plans, no experience. He has within him the eternal child. While walking I am but a simple gaze.

At first you might wonder what you did to deserve such treatment. Nothing, probably, so that doesn't matter. What matters is that, eventually, the abuse becomes the status quo. It's no longer about the whats and whys (“what did I do?” “why are they doing this?”) but the whens and hows (“when are they going to do it?” “how are they going to get me?”). Persecution becomes inevitable, inescapable. And once you get into the victim mindset, you're fucked. The bullies don't even need to hurt you now; your poor, warped, pathetic brain is doing half the work for them.

Most people simply aren’t unhappy enough with the known to trade it for the unknown

the way of the world is evil. It does not become any less evil because we disguise it with harmless-sounding phrases like ‘status quo’ or ‘business as usual’—it merely makes the evil more palatable to us.

The collapse of order brings in its wake the four horsemen of the apocalypse - famine, war, pestilence, and death. Population declines, and wages increase, while rents decrease. As incomes of commoners recover, the fortunes of the upper classes hit the bottom. Economic distress of the elites and lack of effective government feed the continuing internecine wars. But civil wars thin the ranks of the elites. Some die in factional fighting, others succumb to feuds with neighbors, and many just give up on trying to maintain their noble status and quietly slip into the ranks of the commoners. Intra-elite competition subsides, allowing order to be restored. Stability and internal peace bring prosperity, and another secular cycle begins. 'So peace brings warre and warre brings peace.

Because loving is reciprocal physiologic influence, it entails a deeper and more literal connection than most realize. Limbic regulation affords lovers the ability to modulate each other’s emotions, neurophysiology, hormonal status, immune function, sleep rhythms, and stability. If one leaves on a trip, the other may suffer insomnia, a delayed menstrual cycle, a cold that would have been fought off in the fortified state of togetherness.

In a gift economy, wealth is understood as having enough to share, and the practice for dealing with abundance is to give it away. In fact, status is determined not by how much one accumulates, but by how much one gives away. The currency in a gift economy is relationship, which is expressed as gratitude, as interdependence and the ongoing cycles of reciprocity. A gift economy nurtures the community bonds that enhance mutual well-being; the economic unit is “we” rather than “I,” as all flourishing is mutual.

But in the nineteenth century, with the rise of the middle class, it became fashionable for a man to be able to afford a wife who was too weak to work. It was a status symbol, an advertisement of wealth, for a man to have a wife who not only didn’t but couldn’t contribute to the household income. “Delicate” and “fragile” became feminine virtues.

Besides the fact that the typical pacifist is quite clearly white and middle class, pacifism as an ideology comes from a privileged context. It ignores that violence is already here; that violence is an unavoidable, structurally integral part of the current social hierarchy; and that it is people of color who are most affected by that violence. Pacifism assumes that white people who grew up in the suburbs with all their basic needs met can counsel oppressed people, many of whom are people of color, to suffer patiently under an inconceivably greater violence, until such time as the Great White Father is swayed by the movement’s demands or the pacifists achieve that legendary “critical mass.” [...] Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

Among the early commercial adopters of wild beer were the Cottonwood Brewery of Boone, North Carolina, and Joe’s Brewery of Champaign, Illinois. Brewer John Isenhour gained a “cult status” for his production of beers with a lambic profile in the mid-1990s using wild yeast and bacteria that he kept active at various stages of the lambic fermentation cycle. John quite successfully marketed the “Lambic” to his rather conservative clientele in this central Illinois college town as “Belgian lemonade.

We Christians don’t get to send our lives through the rinse cycle before showing up to church. We come as we are—no hiding, no acting, no fear. We come with our materialism, our pride, our petty grievances against our neighbors, our hypocritical disdain for those judgmental people in the church next door. We come with our fear of death, our desperation to be loved, our troubled marriages, our persistent doubts, our preoccupation with status and image. We come with our addictions—to substances, to work, to affirmation, to control, to food. We come with our differences, be they political, theological, racial, or socioeconomic. We come in search of sanctuary, a safe place to shed the masks and exhale. We come to air our dirty laundry before God and everybody because when we do it together we don’t have to be afraid.

We are highly adaptable, yet what is bred deep in our bones keeps emerging in the psyche. We crave our wild-born roots. If we don't feed them we feel alienated, not human. We feel hybrid, a lost being turning in an ever-tightening cycle of madness. Each step back to our source, our origins, brings us closer to love, to that which is known and cherished somewhere within us. Every single human is wild born. It's impossible to remove that mark. Wild living is not about returning to forager status. It's about relationships with what is wild, about knowing a small part of wild nature and letting it live inside the soul.

Feeling is revolutionary, a disruption of the status quo. Though it feels personal and happens in our bodies, it doesn't need to be a solitary action. Feeling and connection bring us into the world and into relationship with one another. Some things seem too big to be felt alone because they are. They require the collective to hold the space for big feeling, for it to move through, and to remind us that we’re not alone. It’s not practical to imagine that we can feel the weight of historical trauma as one person. This is why we meet in the streets. As much as mass protests and direct action are about putting strategic pressure on opposition, they are often a gathering space for grief and pain because they are too big to feel alone. Protests don’t get reported on this way, as an eruption of collective grief; on the news they are riots, and we begin the cycle of minimizing the feelings that bring people to the streets, and ultimately miss the message. We need those spaces and others, too, where our grief can swell, where feeling for feeling’s sake can reconstitute us, where our empathy for one another can build. A community, a society, becomes one, remains one, I think, through shared feeling.

In the unrelenting chase of what is “best,” many of us can unknowingly allow our lives to become defined by materialism. Materialism isn’t simply about loving certain logos or buying nice stuff; rather, it’s a value system that defines our goals and attention and how we spend our days. And it can leave us not just exhausted but unmoored. Pursuing materialistic goals, like high-status careers and money, causes us to invest our time and energy into things that take time away from investing in our social connections, a habit that can make us feel isolated over time. Ironically, the more isolated we feel, the more likely we are to pursue materialistic goals that we hope, even subconsciously, will draw people to us. Acquiring status markers, we believe, will make us worthy of the human connection we crave. It’s a vicious cycle: some people may become materialistic not because they love money more but because they have underdeveloped connections. Instead of attaching to people, they attach to material goods and status markers to fill the void and to try to get the emotional security they’re lacking. But this approach can backfire and undermine the very relationships we’re trying to foster. In fact, people who prioritize materialistic goals tend to have weaker, more transactional relationships: you do for me, I do for you.

In a classic study of how names impact people’s experience on the job market, researchers show that, all other things being equal, job seekers with White-sounding first names received 50 percent more callbacks from employers than job seekers with Black-sounding names.5 They calculated that the racial gap was equivalent to eight years of relevant work experience, which White applicants did not actually have; and the gap persisted across occupations, industry, employer size – even when employers included the “equal opportunity” clause in their ads.6 With emerging technologies we might assume that racial bias will be more scientifically rooted out. Yet, rather than challenging or overcoming the cycles of inequity, technical fixes too often reinforce and even deepen the status quo. For example, a study by a team of computer scientists at Princeton examined whether a popular algorithm, trained on human writing online, would exhibit the same biased tendencies that psychologists have documented among humans. They found that the algorithm associated White-sounding names with “pleasant” words and Black-sounding names with “unpleasant” ones.7 Such findings demonstrate what I call “the New Jim Code”: the employment of new technologies that reflect and reproduce existing inequities but that are promoted and perceived as more objective or progressive than the discriminatory systems of a previous era.

People of color in the internal colonies of the US cannot defend themselves against police brutality or expropriate the means of survival to free themselves from economic servitude. They must wait for enough people of color who have attained more economic privilege (the “house slaves” of Malcolm X’s analysis) and conscientious white people to gather together and hold hands and sing songs. Then, they believe, change will surely come. People in Latin America must suffer patiently, like true martyrs, while white activists in the US “bear witness” and write to Congress. People in Iraq must not fight back. Only if they remain civilians will their deaths be counted and mourned by white peace activists who will, one of these days, muster a protest large enough to stop the war. Indigenous people need to wait just a little longer (say, another 500 years) under the shadow of genocide, slowly dying off on marginal lands, until-well, they’re not a priority right now, so perhaps they need to organize a demonstration or two to win the attention and sympathy of the powerful. Or maybe they could go on strike, engage in Gandhian noncooperation? But wait-a majority of them are already unemployed, noncooperating, fully excluded from the functioning of the system. Nonviolence declares that the American Indians could have fought off Columbus, George Washington, and all the other genocidal butchers with sit-ins; that Crazy Horse, by using violent resistance, became part of the cycle of violence, and was “as bad as” Custer. Nonviolence declares that Africans could have stopped the slave trade with hunger strikes and petitions, and that those who mutinied were as bad as their captors; that mutiny, a form of violence, led to more violence, and, thus, resistance led to more enslavement. Nonviolence refuses to recognize that it can only work for privileged people, who have a status protected by violence, as the perpetrators and beneficiaries of a violent hierarchy.

And then one day everything changed; the world shifted on its axis, our consciousness evolved. Instead of making their purchase deci- sions based solely on price, people became willing to pay more for sustainable or organic products. They no longer wanted their meat mass-produced; they wanted grass-fed beef from a local farmer. Rather than just a good sweat from their exercise, they also wanted mindfulness, so they took up SoulCycle, yoga, or meditation. And rather than settling down to buy their dream home and build their 401k, they spent their resources searching out experiences they could share and cherish more than they would another purse or car. Above all else, they wouldn’t accept the status quo. Instead of working in secure yet unfulfilling jobs, they wanted to create an existence that reflected their innermost desires and beliefs. And they did, in record numbers.

The Greeks, on the other hand, were passionately interested in logic and reason. Plato (ca. 428–ca. 348 BCE) was continually occupied with problems of epistemology and the nature of wisdom. Much of his early work was devoted to the defense of Socrates, who had forced men to clarify their ideas by his thought-provoking questions but had been sentenced to death in 399 on the charges of impiety and the corruption of youth. In a way that was not dissimilar to that of the people of India, he had become dissatisfied with the old festivals and myths of religion, which he found demeaning and inappropriate. Plato had also been influenced by the sixth-century philosopher Pythagoras, who may have been influenced by ideas from India, transmitted via Persia and Egypt. He had believed that the soul was a fallen, polluted deity incarcerated in the body as in a tomb and doomed to a perpetual cycle of rebirth. He had articulated the common human experience of feeling a stranger in a world that does not seem to be our true element. Pythagoras had taught that the soul could be liberated by means of ritual purifications, which would enable it to achieve harmony with the ordered universe. Plato also believed in the existence of a divine, unchanging reality beyond the world of the senses, that the soul was a fallen divinity, out of its element, imprisoned in the body but capable of regaining its divine status by the purification of the reasoning powers of the mind. In the famous myth of the cave, Plato described the darkness and obscurity of man’s life on earth: he perceives only shadows of the eternal realities flickering on the wall of the cave. But gradually he can be drawn out and achieve enlightenment and liberation by accustoming his mind to the divine light.

If we follow Jesus, our status before God is righteous. The gavel has come down and our righteousness is secure in the work of Jesus Christ. God’s verdict is not subject to change based on our performance. We didn’t become righteous because of our performance, and we can’t lose our righteousness because of our performance. We don’t have to worry about getting escorted off God’s premises. We have access, we have resources, and we have blessings because of Jesus. It is easy to hear this sort of message and get excited about it. We hear a preacher talking about God’s forgiveness and grace on Sunday, and we’re like, “Woohoo! I’m in! This is great!” But then Monday comes around, and it’s really hard to apply this reality when we’re having one of those moments when we lose our minds, or make dumb decisions, or go off on somebody, or do that stupid, ridiculous thing we swore we’d never do again. Suddenly, here comes the negative emotion. Here come the bad feelings. Here comes that sense that our status cannot possibly be the same as it was in church yesterday. That’s what the Bible calls condemnation. It’s a very real phenomenon. If you are a follower of Jesus, a Christian, and have never experienced condemnation, you might be God. For the rest of us mortals, we’ve all experienced it. Guilt. Shame. A sense that our status has changed. I’m going to take this a step further. This might sound weird at first, but I think we actually, in a very sadistic way, enjoy condemnation. Why? Because condemnation is logical; and in a weird, twisted, dark sense, it gratifies our flesh. It actually feels right to feel horrible, to feel depressed, to feel dejected, to feel despair. “I messed up. I did something so stupid. This serves me right.” But in fact, condemnation doesn’t serve us at all. In the verses above, the Bible says that condemnation should have no part in our existence on this planet if we belong to Jesus. As humans, we are experts at confusing our feelings with reality. We take our negative emotions and thoughts at face value, and we think, I feel bad, so I must be bad. I feel guilty, so I must be guilty. And if I’m disappointed and mad at myself, God must be way more disappointed and mad at me. Since we feel condemned, we think we are condemned. And since we think we are condemned, we work harder to regain our lost status. Instead of going confidently to God and asking for his grace to get back up and move forward in life, we try to patch ourselves up and put ourselves back together so we can attain the status of righteous before God again. Ironically, since we will never measure up to perfection, the more we try to earn our righteousness, the worse we feel. It’s the cycle of condemnation. I find it’s far easier to believe we are sinners than to believe we are righteous. But we are already righteous through Jesus. It’s a gift, and it’s called grace. How much time do we waste as Jesus followers trying to recover what we have had all along?

Kemmer is not always played by pairs. Pairing seems to be the commonest custom, but in the kemmerhouses of towns and cities, groups may form and intercourse take place promiscuously among the males and females of the group. The furthest extreme from this practice is the custom of vowing kemmering (Karh. oskyommer), which is to all intents and purposes monogamous marriage. It has no legal status, but socially and ethically is an ancient and vigorous institution. The whole structure of the Karhidish Clan-Hearths and Domains is indubitably based upon the institution of monogamous marriage. I am not sure of divorce rules in general; here in Osnoriner there is divorce, but no remarriage after either divorce or the partner’s death: one can only vow kemmering once. Descent of course is reckoned, all over Gethen, from the mother, the “parent in the flesh” (Karh. amha). Incest is permitted, with various restrictions, between siblings, even the full siblings of a vowed-kemmering pair. Siblings are not however allowed to vow kemmering, nor keep kemmering after the birth of a child to one of the pair. Incest between generations is strictly forbidden (In Karhide/Orgoreyn; but is said to be permitted among the tribesmen of Perunter, the Antarctic Continent. This may be slander.). What else have I learned for certain? That seems to sum it up. There is one feature of this anomalous arrangement that might have adaptive value. Since coitus takes place only during the period of fertility, the chance of conception is high, as with all mammals that have an estrous cycle. In harsh conditions where infant mortality is great, a race survival value may be indicated. At present neither infant mortality nor the birthrate runs high in the civilized areas of Gethen. Tinibossol estimates a population of not over 100 million on the Three Continents, and considers it to have been stable for at least a millennium. Ritual and ethical absention and the use of contraceptive drugs seem to have played the major part in maintaining this stability. There are aspects of ambisexuality that we have only glimpsed or guessed at, and which we may never grasp entirely. The kemmer phenomenon fascinates all of us Investigators, of course. It fascinates us, but it rules the Gethenians, dominates them. The structure of their societies, the management of their industry, agriculture, commerce, the size of their settlements, the subjects of their stories, everything is shaped to fit the somer-kemmer cycle. Everybody has his holiday once a month; no one, whatever his position, is obliged or forced to work when in kemmer. No one is barred from the kemmerhouse, however poor or strange. Everything gives way before the recurring torment and festivity of passion. This is easy for us to understand. What is very hard for us to understand is that, four-fifths of the time, these people are not sexually motivated at all. Room is made for sex, plenty of room; but a room, as it were, apart. The society of Gethen, in its daily functioning and in its continuity, is without sex. Consider:

Declan had been told a long time ago that he had to know what he wanted, or he'd never get it. Not by his father, because his father would never have delivered such pragmatic advice in such a pragmatic way. No, even if Niall Lynch believed in the sentiment, he would have wrapped it up in a long story filled with metaphor and magic and nonsense riddles. Only years after the storytelling would Declan be sitting somewhere and realize that all along Niall had been trying to teach him to balance his checkbook, or whatever the tale had really been about. Niall could never just say the thing. No, this piece of advice--You have to know what you want, or you'll never get it--was given to Declan by a senator from Nevada he'd met during a DC field trip back in eighth grade. The other children had been bored by the pale stone restraint of the city and the sameness of the law and government offices they toured. Declan, however, had been fascinated. He'd asked the senator what advice he had for those looking to get into politics. "Come from money," the senator had said first, and then when all the eighth graders and their teachers had stared without laughing, he added, "You have to know what you want, or you'll never get it. Make goals." Declan made goals. The goal was DC. The goal was politics. The goal was structure, and more structure, and yet more structure. He took AP classes on political science and policy. When he traveled with his father to black markets, he wrote papers. When he took calls from gangsters and shady antique auction houses, he arranged drop-offs near DC and wrangled meetings with HR people. Aglionby Academy made calls and pulled strings; he got names, numbers, internships. All was going according to plan. His father's will conveniently left him a townhouse adjacent to DC. Declan pressed on. He kept his brothers alive; he graduated; he moved to DC. He made the goal, he went towards the goal. When he took his first lunch meeting with his new boss, he found himself filled with the same anticipation he'd had as an eighth grader. This was the place, he thought, where things happened. Just across the road was the Mexican embassy. Behind him was the IMF. GW Law School was a block away. The White House, the USPS, the Red Cross, all within a stone's throw. This was before he understood there was no making it for him. He came from money, yeah, but the wrong kind of money. Niall Lynch's clout was not relevant in this daylight world; he only had status in the night. And one could not rise above that while remaining invisible to protect one's dangerous brother. On that first day of work, Declan walked into the Renwick Gallery and stood inside an installation that had taken over the second floor around the grand staircase. Tens of thousands of black threads had been installed at points all along the ceiling, tangling around the Villareal LED sculpture that normally lit the room, snarling the railing over the stairs, blocking out the light from the tall arches that bordered the walls, turning the walkways into dark, confusing rabbit tunnels. Museumgoers had to pick their way through with caution lest they be snared and bring the entire world down with them. He had, bizarrely, felt tears burning the corners of his eyes. Before that, he hadn't understood that his goals and what he wanted might not be the same thing. This was where he'd found art.

Every single step of the way, there is a death; a death of the mind, death of the persona, death of the status, death of the will, death of the dream and death of our attachments, death of what we love, admire, want and need. Every single one of those deaths reinforces the spirit that keeps growing as its skin is left behind. Indeed, like the snake, one must overthrow the ties of the ego, and move towards darkness — chaos, fear, confusion — the unknown. Within that unknown, a new journey begins to match a new karmic cycle. The alternative is possible, and many do seek it, but only up until a point in which death comes to them to charge for a lifetime of fears; to stop them for what they have been stopping within themselves. The man who lives by the sword of his actions and the rose of his heart, on the other hand, has no alternatives; he must be consumed by his own task, for who he is; for that is his nature. Immortality then is not a gift but a curse which one embraces with the balance provided by the sword and the beauty offered by the rose. And every time one is called to growth by the snake that lives within, he must answer such call or perish. For there is no other way to the immortal one.

Burning coals, making perfect shaped round rotis, massaging her husband’s back, carrying pots of water across miles would not be her fate. But she told no one about it. She silently vowed to break the mould someday.

In any society,” he said, “the elites are the most resistant to change because they benefit most from the status quo.

With varying degrees of subtlety and varying degrees of success, GOP candidates adopted it as their central theme, whether they were running for president or trying to get elected to the local school board. It became the template for Fox News and conservative radio, the foundational text for every think tank and PAC the Koch Brothers financed: The government was taking money, jobs, college slots, and status away from hardworking, deserving people like us and handing it all to people like them—those who didn’t share our values, who didn’t work as hard as we did, the kind of people whose problems were of their own making. The intensity of these convictions put Democrats on the defensive, making leaders less bold about proposing new initiatives, limiting the boundaries of political debate. A deep and suffocating cynicism took hold. Indeed, it became axiomatic among political consultants of both parties that restoring trust in the government or in any of our major institutions was a lost cause, and that the battle between Democrats and Republicans each election cycle now came down to whether America’s squeezed middle class was more likely to identify the wealthy and powerful or the poor and minorities as the reason they weren’t doing better.

Stigma works like this: Comic makes people with herpes the butt of his joke. Audience laughs. People with herpes see their worst fears affirmed—they are disgusting, broken, unlovable. People without herpes see their worst instincts validated—they are clean, virtuous, better. Everyone agrees that no one wants to fuck someone with herpes. If people with herpes want to object, they have to 1) publicize the fact that they have herpes, and 2) be accused of oversensitivity, of ruining the fun. Instead, they stay quiet and laugh along. The joke does well. So well that maybe the comedian writes another one. I cycled through that system over and over in my head. It was maddeningly efficient—what were people supposed to do? More broadly, in a nation where puritanical gasbags have a death grip on our public education system, can we really expect ironclad safe sex practices in people from whom comprehensive sex ed has been withheld? Blaming and shaming people for their own illnesses has always been the realm of moralists and hypocrites, of the anti-sex status quo. Isn’t comedy supposed to be the vanguard of counterculture? Of speaking truth to power? The longer I turned it over the more furious I became. Why do we all just laugh along with this?

be shown to be ‘covid19’ if they run enough cycles on the PCR test. In fact, the WHO just came out a few weeks ago and instructed testers to turn down the number of cycles because they were just now concerned about false positives…what a load of crap! All of last year they were running too many cycles and people with no symptoms were testing positive

The only thing that can be said with certainty is that an emperor and a king long dead both wanted this land and had too much pride in their hearts to split it down the middle. And though thousands have died to claim it, Nerastis sits in ruins and much of the land around it fallow. Anyone who thinks it is honorable to continue such a fight is a goddamned fool.” Zarrah jerked, hand going to her weapon as fury rose in her heart. “If you had any concept of what your people have done to mine, the number of orphans they’ve left in their wakes, you’d⁠—” “I do understand, because your people have done the same to mine. And you must take a hard look at yourself if you think a child of Maridrina is worth less only because they don’t bend the knee to the same crown.” He gave a sharp shake of his head. “Back and forth and back and forth, and all it yields is corpses, their children growing up with hate in their hearts to take up weapons and continue the cycle anew.” His words were too close, too personal, though he couldn’t possibly know the truth. “What would you have us do? What other solution is there but to fight?” Silence. “I don’t know,” he finally said. “It’s easy to want change, but far more difficult to find ways to achieve it. And impossible to achieve it when those in power want the status quo,

Status in my high school came from how infrequently you wore the same clothes, and especially how infrequently you wore the same sweaters. In my humble opinion life shouldn’t be more painful than it has to be. I remember all the desperate improvisations and camouages it took to disguise the dreadful brevity of the little cycle of clothes I had to wear. This still has the capacity to freeze my heart.

Our failing physical health is a reflection of our unresolved deeper emotional status through a disruption in the normal functioning of the autonomic nervous system. "Removal of the infant from the mother immediately after birth…to perform the usual rituals…does result in separation and actually traumatizes the infant in the process. Trauma is basically in its purest form disregulation, (meaning) an interruption in the normal smooth regulatory patterns of autonomic cycling which we call homeostasis: optimal state of regulatory function within the brain and body, and that’s what’s disrupted because the part of the brain that develops and grows with attunement regulates that autonomic cycle and that brain does not develop as well if one doesn’t have the early experience of attunement and bonding." — Robert Scaer, MD, The Body Bears the Burden Attunement is a responsive, harmonious relationship. The lack of immediate connection, or attunement, especially with mother—beginning at birth—ignites a lifetime of longing to be reconnected, causing various sorts of autonomic irregularities, depression, and anxiety. Many TMS sufferers report they never bonded with their mother or father, leading to a lifetime of emptiness filled with continuous self-punishment. The father’s role comes along a little later, but is just as critical in the emotional development process that feeds the child what it needs for harmony and balance. Without these connections comes a deep void that is often filled with drugs, depression, anxiety, violence, perfection, and of course TMS. That person who brings tears to your eyes when you reflect back in your life is the one you never made a connection with—and deeply longed to. Early Separation = Fear = Anger = Energy =Autonomic Disregulation ARISING SIMULTANEOUSLY

In families in which parents are overbearing, rigid, and strict, children grow up with fear and anxiety. The threat of guilt, punishment, the withdrawal of love and approval, and, in some cases, abandonment, force children to suppress their own needs to try things out and to make their own mistakes. Instead, they are left with constant doubts about themselves, insecurities, and unwillingness to trust their own feelings. They feel they have no choice and as we have shown, for many, they incorporate the standards and values of their parents and become little parental copies. They follow the prescribed behavior suppressing their individuality and their own creative potentials. After all, criticism is the enemy of creativity. It is a long, hard road away from such repressive and repetitive behavior. The problem is that many of us obtain more gains out of main- taining the status quo than out of changing. We know, we feel, we want to change. We don’t like the way things are, but the prospect of upsetting the stable and the familiar is too frightening. We ob- tain “secondary gains” to our pain and we cannot risk giving them up. I am reminded of a conference I attended on hypnosis. An el- derly couple was presented. The woman walked with a walker and her husband of many years held her arm as she walked. There was nothing physically wrong with her legs or her body to explain her in- ability to walk. The teacher, an experienced expert in psychiatry and hypnosis, attempted to hypnotize her. She entered a trance state and he offered his suggestions that she would be able to walk. But to no avail. When she emerged from the trance, she still could not, would not, walk. The explanation was that there were too many gains to be had by having her husband cater to her, take care of her, do her bidding. Many people use infirmities to perpetuate relationships even at the expense of freedom and autonomy. Satisfactions are derived by being limited and crippled physically or psychologically. This is often one of the greatest deterrents to progress in psychotherapy. It is unconscious, but more gratification is derived by perpetuating this state of affairs than by giving them up. Beatrice, for all of her unhappiness, was fearful of relinquishing her place in the family. She felt needed, and she felt threatened by the thought of achieving anything 30 The Self-Sabotage Cycle that would have contributed to a greater sense of independence and self. The risks were too great, the loss of the known and familiar was too frightening. Residing in all of us is a child who wants to experiment with the new and the different, a child who has a healthy curiosity about the world around him, who wants to learn and to create. In all of us are needs for security, certainty, and stability. Ideally, there develops a balance between the two types of needs. The base of security is present and serves as a foundation which allows the exploration of new ideas and new learning and experimenting. But all too often, the security and dependency needs outweigh the freedom to explore and we stifle, even snuff out, the creative urges, the fantasy, the child in us. We seek the sources that fill our dependency and security needs at the expense of the curious, imaginative child. There are those who take too many risks, who take too many chances and lose, to the detriment of all concerned. But there are others who are risk-averse and do little with their talents and abilities for fear of having to change their view of themselves as being the child, the dependent one, the protected one. Autonomy, independence, success are scary because they mean we can no longer justify our needs to be protected. Success to these people does not breed success. Suc- cess breeds more work, more dependence, more reason to give up the rationales for moving on, away from, and exploring the new and the different.

This disturbing phenomenon of people cycling in and out of prison, trapped by their second-class status, has been described by Loïc Wacquant as a “closed circuit of perpetual marginality.

You need to realize that when you practice from the state of the beginner all the way to the stage of immutable wisdom, then you must go back to the status of the beginner again. Let me explain in terms of your martial arts. As a beginner you know nothing of stance or sword position, so you have nothing in yourself to dwell on mentally. If someone strikes at you, you just fight, without thinking of anything. Then when you learn various things like stance, how to wield a sword, where to place the attention, and so on, your mind lingers on various points, so you find yourself all tangled up when you try to strike. But if you practice day after day and month after month, eventually stance and swordplay don’t hang on your mind anymore, and you are like a beginner who knows nothing. This is the sense in which it is said that the beginning and the end are the same, just as one and ten become neighbors when you have counted from one to ten. It is also like the highest and lowest notes of a musical scale becoming neighbors below and above a cycle of the scale. Just as the highest and lowest notes resemble each other, since buddhas are the highest human development they appear to be like people who know nothing of Buddha or Buddhism, having none of the external trappings that people envision of buddhas. Therefore the afflictions of unaware lingering in the beginning and the immutable wisdom in the end become one. The cogitating side of your brain will vanish, and you will come to rest in a state where there is no concern. Completely ignorant people don’t show their wits, it seems, because they haven’t got any. Highly developed intelligence doesn’t show because it has already gone into hiding. It is because of pseudo-erudition that intelligence goes to one’s head, a ludicrous sight.

But the history of God’s people is a history of life cycles, a history of clarity about call and identity, followed by complacence, followed by collusion with the powers, followed by catastrophic loss. Contrary to being a disaster, the exilic experiences of loss and marginalization are what are needed to restore the church to its evangelistic place. On the margins of society the church will once again find its God-given voice to speak to the dominant culture in subversive ways, resisting the powers and principalities, standing against the seduction of the status quo. The church will once again become a prophetic, evangelistic, alternative community, offering to the world a model of life that is radically “other,” life-giving, loving, healing, liberating. This kind of community is not possible for the church of Christendom.

It took Valentine a year and a half to raise $5 million for his first fund.[18] But in the end he succeeded by tapping pools of capital that enjoyed charitable status: the universities and endowments that escaped not only regulation but also capital-gains tax. The Ford Foundation came in first, later to be joined by Yale, Vanderbilt, and eventually Harvard; ironically, the Ivy League investment bosses showed a greater open-mindedness about a gruff Fordham graduate than many alumni could muster. In so doing, the endowments set in motion one of the great virtuous cycles of the American system. Venture capitalists backed knowledge-intensive startups, and some of the profits flowed to research institutions that generated more knowledge.[19

Promoting that story—a story that fed not trust but resentment—had come to define the modern Republican Party. With varying degrees of subtlety and varying degrees of success, GOP candidates adopted it as their central theme, whether they were running for president or trying to get elected to the local school board. It became the template for Fox News and conservative radio, the foundational text for every think tank and PAC the Koch Brothers financed: The government was taking money, jobs, college slots, and status away from hardworking, deserving people like us and handing it all to people like them—those who didn’t share our values, who didn’t work as hard as we did, the kind of people whose problems were of their own making. The intensity of these convictions put Democrats on the defensive, making leaders less bold about proposing new initiatives, limiting the boundaries of political debate. A deep and suffocating cynicism took hold. Indeed, it became axiomatic among political consultants of both parties that restoring trust in the government or in any of our major institutions was a lost cause, and that the battle between Democrats and Republicans each election cycle now came down to whether America’s squeezed middle class was more likely to identify the wealthy and powerful or the poor and minorities as the reason they weren’t doing better.

As soon as he arrives, everyone falls silent. It is like when you're walking in the country and the crickets mysteriously fall quiet. The zone of silence moves with him like an eye, and the shrill noise starts up again as soon as he has passed by. Destiny no longer penetrates into that zone, all is quiet, passions are extinguished, but it is the ideal zone from which to measure the stridency of the world. The end of every cycle of activity, of suffering or pleasure, is marked by a symbolic masturbation. A sort of mythological offering to seal the end of an event, a nod towards orgasm, the joy of an ending. For societies too, the end of a cycle is marked by a symbolic masturbation, which is followed not long after by real melancholy. This is what socialism was for us. The famous gesture of tearing one's page from the typewriter, by which writers or journalists elevate themselves to the status of Wild West heroes drawing their six-shooters.

was taking money, jobs, college slots, and status away from hardworking, deserving people like us and handing it all to people like them—those who didn’t share our values, who didn’t work as hard as we did, the kind of people whose problems were of their own making. The intensity of these convictions put Democrats on the defensive, making leaders less bold about proposing new initiatives, limiting the boundaries of political debate. A deep and suffocating cynicism took hold. Indeed, it became axiomatic among political consultants of both parties that restoring trust in the government or in any of our major institutions was a lost cause, and that the battle between Democrats and Republicans each election cycle now came down to whether America’s squeezed middle class was more likely to identify the wealthy and powerful or the poor and minorities as the reason they weren’t doing better. I didn’t want to believe that this was all our politics had to offer.

And harder economic times strained civic trust. As the U.S. growth rate started to slow in the 1970s—as incomes then stagnated and good jobs declined for those without a college degree, as parents started worrying about their kids doing at least as well as they had done—the scope of people’s concerns narrowed. We became more sensitive to the possibility that someone else was getting something we weren’t and more receptive to the notion that the government couldn’t be trusted to be fair. Promoting that story—a story that fed not trust but resentment—had come to define the modern Republican Party. With varying degrees of subtlety and varying degrees of success, GOP candidates adopted it as their central theme, whether they were running for president or trying to get elected to the local school board. It became the template for Fox News and conservative radio, the foundational text for every think tank and PAC the Koch Brothers financed: The government was taking money, jobs, college slots, and status away from hardworking, deserving people like us and handing it all to people like them—those who didn’t share our values, who didn’t work as hard as we did, the kind of people whose problems were of their own making. The intensity of these convictions put Democrats on the defensive, making leaders less bold about proposing new initiatives, limiting the boundaries of political debate. A deep and suffocating cynicism took hold. Indeed, it became axiomatic among political consultants of both parties that restoring trust in the government or in any of our major institutions was a lost cause, and that the battle between Democrats and Republicans each election cycle now came down to whether America’s squeezed middle class was more likely to identify the wealthy and powerful or the poor and minorities as the reason they weren’t doing better.

can work but you’ll have to be paid under the table until you can get a titer run and get registered as a survivor since you can’t prove your vax status.

It didn’t seem to matter whether the goals I set were constructive or destructive, both led to cycles that felt like hamster wheels with occasional treats. The constructive goals like careers, vacations, degrees, adventures, luxury and status seemed just as futile as the destructive goals like drinking, drugging, sexing, relationships, and partying. None of them brought lasting objective and subjective meaning to life. At best, they gave a temporary blip of euphoria before they faded into obscurity.

The problems of European auto-and steelmakers relate primarily to a fall in demand as opposed to any recent overbuilding of domestic capacity in more favourable macroeconomic conditions. Other industries have suffered from disruptive new technologies or business models which have left legacy companies struggling to cope. Flag-carrier airlines, saddled with outdated employment contracts and national champion status, have suffered greatly from the growth of unencumbered low cost carriers. The CEO of struggling SAS in Scandinavia recently bemoaned the lack of a Chapter 11 process in Europe. Perhaps he is jealous of a system which in the US has led to the anti-Darwinian outcome of the survival of the least fit!

When women are classified merely by life-cycle position, marital status, or occupation, it disguises how a woman fulfilled different roles for different people -- a woman might be concomitantly a wife and a servant, or a daughter and a ward. We should also be wary of generalising about women of the same status; thus although historians often depict widowhood as the pinnacle of female empowerment in the Middle Ages, especially for wealth widows, it was these same high-status widows who remain susceptible to abduction throughout the medieval era even after lawmakers had, to an extent, successfully curbed the abduction of maidens and wives in earlier centuries.

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So we talk about that for a while: deleting Facebook friends whose frequent status updates document their gestational cycle, steering clear of baby showers and children’s birthday parties. We talk about our fears that we will be left out, left behind, while our friends and relatives go about the business of raising their ever-growing families.

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In accepting the truth about my complicit role in aiding and abetting cruelty, I had to leave the cycle of denial... As a feminist, I couldn't hide from the fact that what we do to animals to fulfill our consumer demands is profoundly un-feminist. We impregnate the animals against their will, breeding them into captivity, we imprison them, we control and violate their reproductive sovereignty and organs so we can take what we want out of them, and, when they have given us most of what they have, we toss them out to make room for more fertile ones. This is what feminists approve of and directly cause when we consume animals' stolen milk and eggs. we take the babies we have forced into them so we can have the products we want. The mothers get nothing. They are denied the pleasure of raising their babies. They are denied the comforts of being suckled and feeling their wings around their chirping young. Even in rare cases where the babies and mothers aren't separated and are allowed something resembling a decent life, we still decide how they will live as well as when they will die. None of this challenges the status quo of ownership, of our "right" to their very physical bodies. From "How I Became a Vegan Feminist Agitator" in Circles of Compassion

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Still, Dionne asked Obama to respond to critics who say he tells young black Americans to examine how their own actions might have contributed to their disadvantaged status, in ways he wouldn't to white youth. The president said he made "no apologies" for it. "And the reason is, is because I am a black man who grew up without a father and I know the cost that I paid for that," he said. "And I also know that I have the capacity to break that cycle, and as a consequence, I think my daughters are better off.

the Nahash or "Deprived" —preferred the curse of incarnation and the long cycles of terrestrial existence and rebirths, to seeing the misery (even if unconscious) of the beings (evolved as shadows out of their Brethren) through the semi-passive energy of their too spiritual Creators. If "man's uses of life should be such as neither to animalize nor to spiritualize, but to humanize Self,"[308] before he can do so, he must be born human not angelic. Hence, tradition shows the celestial Yogis offering themselves as voluntary victims in order to redeem Humanity—created god-like and perfect at first—and to endow him with human affections and aspirations. To do this they had to give up their natural status and, descending on our globe, take up their abode on it for the whole cycle of the Mahayuga, thus exchanging their impersonal individualities for individual personalities—the bliss of sidereal existence for the curse of terrestrial life. This voluntary sacrifice of the Fiery Angels, whose nature was Knowledge and Love, was construed by the exoteric theologies into a statement that shows "the rebel angels hurled down from heaven into the darkness of Hell" —our Earth. Hindu philosophy hints at the truth by teaching that the Asuras hurled down by Siva, are only in an intermediate state in which they prepare for higher degrees of purification and redemption from their wretched condition; but

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