Deception Family Quotes

From the onset of polio in 1921 until his death, Franklin, his family, his inner circle of advisers, and teams of physicians assiduously disguised the state of his health, promoting the fantasy of a robust leader who was always in excel- lent physical condition for a man his age. Severe heart disease was not admit- ted until twenty-five years after his death, and then only as part of a new and larger cover-up to conceal other severe medical problems. These deceptions still dominate the present-day narrative of Franklin’s health, especially so in his later years.

It is a healthy approach not to expect persons to turn out precisely how you would have wished.

Your god, sir, is the World. In my eyes, you, too, if not an infidel, are an idolater. I conceive that you ignorantly worship: in all things you appear to me too superstitious. Sir, your god, your great Bel, your fish-tailed Dagon, rises before me as a demon. You, and such as you, have raised him to a throne, put on him a crown, given him a sceptre. Behold how hideously he governs! See him busied at the work he likes best -- making marriages. He binds the young to the old, the strong to the imbecile. He stretches out the arm of Mezentius and fetters the dead to the living. In his realm there is hatred -- secret hatred: there is disgust -- unspoken disgust: there is treachery -- family treachery: there is vice -- deep, deadly, domestic vice. In his dominions, children grow unloving between parents who have never loved: infants are nursed on deception from their very birth: they are reared in an atmosphere corrupt with lies ... All that surrounds him hastens to decay: all declines and degenerates under his sceptre. Your god is a masked Death.

Nothing remains.  The destruction is complete: love, lives, families, friends, cities, homes – all gone now.  All our efforts to be good, to do the right thing, to act well, to be just and generous are now for naught.  Because juxtaposed against any hope for fairness is wickedness, pure and simple.  In some abstract formulation these things may exist in equal measure, which is to say that the scales balance when taking all things into consideration. But that is fantasy, the stuff of religion, hope beyond all reason. Because for those caught in the whirlwind, in the chaos of manifest evil, despair is all there is. Civilization falls away: everything is pointless now.  Survival requires reciprocity. What then if there is none?

Strangely, I thought of the emotion I ought to feel without feeling it, as impartial as a National Geographic field researcher, carefully watching the events and chronicling them in a notebook. Deirdre finds that she is saddened by the news of her grandmother's death, and moreover, suddenly fears for the rest of her family and friends.

We tell you, tapping on our brows, The story as it should be, As if the story of a house Were told or ever could be.

This is what families do for each other—hide a few uncomfortable truths, allow a few self-deceptions. Little kindnesses.” “And little cruelties,” he said.

You don't turn your back on your destiny.

His mind betrayed him and now we were all victims of the horrible deception.

I had chosen to play the detective—and if there is one thing that unites all the detectives I've ever read about, it's their inherent loneliness. The suspects know each other. They may well be family or friends. But the detective is always the outsider. He asks the necessary questions but he doesn't actually form a relationship with anyone. He doesn't trust them, and they in turn are afraid of him. It's a relationship based entirely on deception and it's one that, ultimately, goes nowhere. Once the killer has been identified, the detective leaves and is never seen again. In fact, everyone is glad to see the back of him.

A child’s world is confusing; he is continuously deceived, deceived about broken relationships, fallen relatives, family history, secrets; deceptions perpetuated for the sake of keeping him safe, untainted, unharmed from the claws of the outside world.

We tend to be taken aback by the thought that God could be angry. how can a deity who is perfect and loving ever be angry?...We take pride in our tolerance of the excesses of others. So what is God's problem?... But love detests what destroys the beloved. Real love stands against the deception, the lie, the sin that destroys. Nearly a century ago the theologian E.H. Glifford wrote: 'Human love here offers a true analogy: the more a father loves his son, the more he hates in him the drunkard, the liar, the traitor.'... Anger isn't the opposite of love. Hate is, and the final form of hate is indifference... How can a good God forgive bad people without compromising himself? Does he just play fast and loose with the facts? 'Oh, never mind...boys will be boys'. Try telling that to a survivor of the Cambodian 'killing fields' or to someone who lost an entire family in the Holocaust. No. To be truly good one has to be outraged by evil and implacably hostile to injustice.

[Jesus] stands between us and God, and for that very reason he stands between us and all other men and things. He is the Mediator, not only between God and man, but between man and man, between man and reality. Since the whole world was created through him and unto him (John 1:3; 1st Cor. 8:6; Heb. 1:2), he is the sole Mediator in the world... The call of Jesus teaches us that our relation to the world has been built on an illusion. All the time we thought we had enjoyed a direct relation with men and things. This is what had hindered us from faith and obedience. Now we learn that in the most intimate relationships of life, in our kinship with father and mother, bothers and sisters, in married love, and in our duty to the community, direct relationships are impossible. Since the coming of Christ, his followers have no more immediate realities of their own, not in their family relationships nor in the ties with their nation nor in the relationships formed in the process of living. Between father and son, husband and wife, the individual and the nation, stands Christ the Mediator, whether they are able to recognize him or not. We cannot establish direct contact outside ourselves except through him, through his word, and through our following of him. To think otherwise is to deceive ourselves. But since we are bound to abhor any deception which hides the truth from our sight, we must of necessity repudiate any direct relationship with the things of this world--and that for the sake of Christ. Wherever a group, be it large or small, prevents us from standing alone before Christ, wherever such a group raises a claim of immediacy it must be hated for the sake of Christ. For every immediacy, whether we realize it or not, means hatred of Christ, and this is especially true where such relationships claim the sanctions of Christian principles.,, There is no way from one person to another. However loving and sympathetic we try to be, however sound our psychology, however frank and open our behavior, we cannot penetrate the incognito of the other man, for there are no direct relationships, not even between soul and soul. Christ stands between us, and we can only get into touch with our neighbors through him. That is why intercession is the most promising way to reach our neighbors, and corporate prayer, offered in the name of Christ, the purest form of fellowship.

I remember discussing this dynamic with my Russian teacher one day, and he had an interesting theory. Having lived under communism for so many generations, with little to no economic opportunity and caged by a culture of fear, Russian society found the most valuable currency to be trust. And to build trust you have to be honest. That means when things suck, you say so openly and without apology. People’s displays of unpleasant honesty were rewarded for the simple fact that they were necessary for survival—you had to know whom you could rely on and whom you couldn’t, and you needed to know quickly. But, in the “free” West, my Russian teacher continued, there existed an abundance of economic opportunity—so much economic opportunity that it became far more valuable to present yourself in a certain way, even if it was false, than to actually be that way. Trust lost its value. Appearances and salesmanship became more advantageous forms of expression. Knowing a lot of people superficially was more beneficial than knowing a few people closely. This is why it became the norm in Western cultures to smile and say polite things even when you don’t feel like it, to tell little white lies and agree with someone whom you don’t actually agree with. This is why people learn to pretend to be friends with people they don’t actually like, to buy things they don’t actually want. The economic system promotes such deception. The downside of this is that you never know, in the West, if you can completely trust the person you’re talking to. Sometimes this is the case even among good friends or family members. There is such pressure in the West to be likable that people often reconfigure their entire personality depending on the person they’re dealing with. Rejection

The urge to find the real facts is destructive only to people or systems (friendships, family dynamics, political dynasties) that are based on lies. The truth can scare you half to death, but it’s never as destructive as deception.

There is an Eastern fable, told long ago, of a traveller overtaken on a plain by an enraged beast. Escaping from the beast he gets into a dry well, but sees at the bottom of the well a dragon that has opened its jaws to swallow him. And the unfortunate man, not daring to climb out lest he should be destroyed by the enraged beast, and not daring to leap to the bottom of the well lest he should be eaten by the dragon, seizes s twig growing in a crack in the well and clings to it. His hands are growing weaker and he feels he will soon have to resign himself to the destruction that awaits him above or below, but still he clings on. Then he sees that two mice, a black one and a white one, go regularly round and round the stem of the twig to which he is clinging and gnaw at it. And soon the twig itself will snap and he will fall into the dragon's jaws. The traveller sees this and knows that he will inevitably perish; but while still hanging he looks around, sees some drops of honey on the leaves of the twig, reaches them with his tongue and licks them. So I too clung to the twig of life, knowing that the dragon of death was inevitably awaiting me, ready to tear me to pieces; and I could not understand why I had fallen into such torment. I tried to lick the honey which formerly consoled me, but the honey no longer gave me pleasure, and the white and black mice of day and night gnawed at the branch by which I hung. I saw the dragon clearly and the honey no longer tasted sweet. I only saw the unescapable dragon and mice, and I could not tear my gaze from them. and this is not a fable but the real unanswerable truth intelligible to all. The deception of the joys of life which formerly allayed my terror of the dragon now no longer deceived me. No matter how often I may be told, "You cannot understand the meaning of life so do not think about it, but live," I can no longer do it: I have already done it too long. I cannot now help seeing day and night going round and bringing me to death. That is all I see, for that alone is true. All else is false. The two drops of honey which diverted my eyes from the cruel truth longer than the rest: my love of family, and of writing -- art as I called it -- were no longer sweet to me. "Family"... said I to myself. But my family -- wife and children -- are also human. They are placed just as I am: they must either live in a lie or see the terrible truth. Why should they live? Why should I love them, guard them, bring them up, or watch them? That they may come to the despair that I feel, or else be stupid? Loving them, I cannot hide the truth from them: each step in knowledge leads them to the truth. And the truth is death.

How calm the house was. How deceptive that could be. One could lose everything in the blink of an eye, the slip of a foot. "One must avoid dark thoughts at all costs," she said to Ursula.

Yes. Do not look at me like that,” I told him, pointing my finger at his frown. “In Spain, cousins and second cousins are immediate family too, okay? Same goes for uncles, aunts, and great-uncles and great-aunts. Sometimes, neighbors too.

We had been assured by our elders that intelligence was a family trait. All my kin and forebears were people of substantial or remarkable intellect, thought somehow none of them had prospered in the world. Too bookish, my grandmother said with tart pride, and Lucille and I read constantly to forestall criticism, anticipating failure. If my family were not as intelligent as we were pleased to pretend, this was an innocent deception, for it was a matter of indifference to everybody whether we were intelligent or not. People always interpreted our slightly formal manner and our quiet tastes as a sign that we wished to stay a little apart. This was a matter of indifference, also, and we had our wish.

here’s a thing I’ve learned: Perfection is deception. An illusion. It’s a carefully curated but false narrative. The golden family you think you know from the luxury home down the street—they’re not who you believe they are. They have faults, secrets. Sometimes dark and terrible ones.

Your family loves you, and that's a kind of bond you can't force. It's a kind of love one doesn't find anywhere else. It can be overwhelming, but that's only because it's always honest. And being a part of that, even if only for a few days, meant...the world. More than you could ever know.

Aikido is the Way of Harmony. It brings together people of all races and manifests the original form of all things. The universe has a single source, and from that core all things emerged in a cosmic pattern. At the end of WWII, it become clear that the world needed to be purified of filth and degradation, and that is why Aikido emerged. In order to eliminate war, deception, greed, and hatred, the gods of peace and harmony manifested their powers. All of us in this world are members of the same family, and we should work together to make discord and war disappear from our midst. Without Love, our nation, the world, and the universe will be destroyed.

Lulled by his conversation, I let myself believe I had fooled him at the very moment he was fooling me. He was as deceptive as the rest of his family. More, maybe. He never let down his guard with me, not once. Too late, I understand what's terrifying about his charm. He seems entirely open when he is unknowable. Every smile is painted on, a mask.

I promise.

Life was simple and stable. That was my mantra of self-deception. It was how I stayed in denial of the complexity and dysfunction that had engulfed me.

He has made a show of being a devoted family man but his life has been carefully arranged so that he spends as little time with his family as possible.

So, this is how it works,” she said. “This is what families do for each other—hide a few uncomfortable truths, allow a few self-deceptions. Little kindnesses.

I love you too,’ I thought. ‘Mom, I don’t mind if you embarrass me anymore. It really doesn’t bother me. Why did you have to go?

Phoebe realized how very wrong she’d been about this house, this family. It was far darker, more dangerous than the places she’d grown up in. In the dingy little apartments her mother rented, everything was out in the open. Their lives were dirty and squalid, but they didn’t pretend to be anything else. Here, things seemed so normal, so perfect, but it was all a deception.

THE CONSCIOUSNESS IS THE ATMAN, THE SOUL. The first meaning is: in this world, only consciousness is yours. The word atman means: that which is your own. Regardless of how much the rest may appear to you as your own, it is alien. All of that which you otherwise claim as yours – friends, loved ones, family, wealth, fame, high position, a great empire – it is all a deception. Because one day death will snatch it all away from you. So death is the criterion for determining who is your own and who is the stranger. That which death can separate you from, know that it didn’t belong to you, and that which it can’t, was indeed your own.

And that, she realized, fully encompassed the Carstairs family’s last and most important rule of life: no matter what, never forget that everything generations of their family had accomplished could vanish in an instant.

Perfection is deception. An illusion. It’s a carefully curated but false narrative. The golden family you think you know from the luxury home down the street—they’re not who you believe they are. They have faults, secrets. Sometimes dark and terrible ones.

So, this is how it works,” she said. “This is what families do for each other—hide a few uncomfortable truths, allow a few self-deceptions. Little kindnesses.” “And little cruelties,” he said. “And little cruelties,” she agreed, and she swung his hand between

So, this is how it works,” she said. “This is what families do for each other—hide a few uncomfortable truths, allow a few self-deceptions. Little kindnesses.” “And little cruelties,” he said. “And little cruelties,” she agreed, and she swung his hand between them. He

What tormented Ivan Ilyich most,” Tolstoy writes, “was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result.” Ivan Ilyich has flashes of hope that maybe things will turn around, but as he grows weaker and more emaciated he knows what is happening. He lives in mounting anguish and fear of death. But death is not a subject that his doctors, friends, or family can countenance. That is what causes him his most profound pain.

The deception surrounding this case was an insult to the family: but more importantly, its primary purpose was to deceive a whole nation. We say these things with disappointment and sadness for our country. Once again, we have been used as props in a Pentagon public relations exercise.

It is not unusual for children to be deceptive or withholding or to purposefully lie in order to avoid things they don’t want to share, especially when they have been instructed to do so by their families. However, it is far more difficult for them to hide their true thoughts and feelings in their artwork.

They taught the women that the home is a shame and in doing so, they successfully decomposed nations. Instead of it being the greatest honour to build a family, it became a laughingstock. And in this becoming, they successfully deconstructed nations. They taught the men that loyalty is merely an option and in doing so, they successfully destroyed nations. Instead of it being the greatest pride to love one woman, it became a joke, a funny side comment. And in this becoming, they successfully poisoned nations. Your home is your atom, your cell, your genome. Your love is your honour, your word, your truth. You wonder why we live in deconstructed nations, you ask one another why you live on torn fibres, cracked ground, and yet you continue to listen to what they tell you. You have put shame where there should be a throne, you have placed a joke where there should be a crown. You have successfully destroyed your nations.

That her own self-deception and self-absorption, her own slavery to the society and family in which she had been brought up, had reduced this blameless man to a weeping wreck struck her as horrific. She saw more clearly than she had ever seen before that she must change, or keep hurting the people who truly loved her.

Corruption would not be the right word to apply to the Trump administration. The term implies deception—it assumes that the public official understands that they should not benefit from the public trust, but, duplicitously, they do it anyway. The opposite of corruption in political discourse is transparency—indeed, the global anticorruption organization calls itself Transparency International. Trump, his family, and his officials are not duplicitous: they appear to act in accordance with the belief that political power should produce personal wealth, and in this, if not in the specifics of their business arrangements, they are transparent.

The deception of men as to the role they play is more easily achieved, therefore, by influencing public opinion. While every man knows that he himself is not exploiting anyone, and that he personally is not raping his wife, he can be made to suppose that perhaps other men do. Hearing it daily on radio and television, not to mention the papers, will convince him eventually. When the better educated men keep on explaining to the simpler folk that even normal sexual intercourse must be interpreted as a rape of the female partner, and that the monotonous chores in a fully automated household, the day-long company of children and women friends, the eternal waiting for the husband's homecoming in the evening, all add up to the subtlest form of human enslavement the world has ever seen, they will learn to see themselves also as the kind of brutes who prevent their women from 'realizing their identity'. A man's daily struggle for his adoptive family thus acquires a new, sinister look.

According to Auster, proximity is deceptive, and anonymity is not only the misfortune of the masses, of the cities, but also a cancer gnawing away the family and marital unit. Human contact often masks a gulf that only death or distance can bridge. We are separated from others by those very things that also connect us; we are separated from ourselves by the illusion of self-knowledge. Just as we must forget ourselves in order to reach a certain level of self-truth, we must also leave others in order to find them in the prism of memory and separation. That which is closest is often the most enigmatic, and distance, like mourning and wandering, is also an instrument of redemption.

I immersed myself in my relationship with my husband, in little ways at first. Dutch would come home from his morning workout and I’d bring him coffee as he stepped out of the shower. He’d slip into a crisp white shirt and dark slacks and run a little goop through his hair, and I’d eye him in the mirror with desire and a sultry smile that he couldn’t miss. He’d head to work and I’d put a love note in his bag—just a line about how proud I was of him. How beautiful he was. How happy I was as his wife. He’d come home and cook dinner and instead of camping out in front of the TV while he fussed in the kitchen, I’d keep him company at the kitchen table and we’d talk about our days, about our future, about whatever came to mind. After dinner, he’d clear the table and I’d do the dishes, making sure to compliment him on the meal. On those weekends when he’d head outside to mow the lawn, I’d bring him an ice-cold beer. And, in those times when Dutch was in the mood and maybe I wasn’t, well, I got in the mood and we had fun. As the weeks passed and I kept discovering little ways to open myself up to him, the most amazing thing happened. I found myself falling madly, deeply, passionately, head-over-heels in love with my husband. I’d loved him as much as I thought I could love anybody before I’d married him, but in treating him like my own personal Superman, I discovered how much of a superhero he actually was. How giving he was. How generous. How kind, caring, and considerate. How passionate. How loving. How genuinely good. And whatever wounds had never fully healed from my childhood finally, at long last, formed scar tissue. It was like being able to take a full breath of air for the first time in my life. It was transformative. And it likely would save our marriage, because, at some point, all that withholding would’ve turned a loving man bitter. On some level I think I’d known that and yet I’d needed my sister to point it out to me and help me change. Sometimes it’s good to have people in your life that know you better than you know yourself.

Imagine, if you will: A bright yellow star lit the darkness somewhere in deep space, accompanied by its rather dysfunctional family of nine deceptively ordinary-looking planets. During its enormously long lifetime many beings had named it from the far ends of distant telescopes, including it into numerous star clusters and constellations as they were perceived from their vantage points. Once, or maybe twice, creatures simply looked up into their own skies to name it from their own now long dead and deserted worlds. In more recent times, beings from a world that orbited a different sun far away gave it a name too – creatures that called themselves Human, who travelled here and settled on one of its inner planets. The planet they chose to make a new home on? They called that Deanna. They called the star Ramalama.

When those in power use shame to bully the weak into compliance, they are stealing from us. They tell us that they will expose our secrets (not good enough, not hardworking enough, not from the right family, made a huge mistake once) and will use the truth to exile us from our tribe. This shame, the shame that lives deep within each of us, is used as a threat. And when those in power use it, they take away part of our humanity.

It is not enough for a population or a section of the population to have Christian faith and be docile to the ministers of religion in order to be in a position properly to judge political matters. If this population has no political experience, no taste for seeing clearly for itself nor a tradition of initiative and critical judgment, its position with respect to politics grows more complicated, for nothing is easier for political counterfeiters than to exploit good principles for purposes of deception, and nothing is more disastrous than good principles badly applied. And moreover nothing is easier for human weakness than to merge religion with prejudices of race, family or class, collective hatreds, passions of a clan and political phantoms which compensate for the rigors of individual discipline in a pious but insufficiently purified soul. Politics deal with matters and interests of the world and they depend upon passions natural to man and upon reason. But the point I wish to make here is that without goodness, love and charity, all that is best in us—even divine faith, but passions and reason much more so—turns in our hands to an unhappy use. The point is that right political experience cannot develop in people unless passions and reason are oriented by a solid basis of collective virtues, by faith and honor and thirst for justice. The point is that, without the evangelical instinct and the spiritual potential of a living Christianity, political judgment and political experience are ill protected against the illusions of selfishness and fear; without courage, compassion for mankind and the spirit of sacrifice, the ever-thwarted advance toward an historical ideal of generosity and fraternity is not conceivable.

It’s easier to accept lies by invoking a misguided alibi of tolerance and mutual respect than to live outside the cone of public approval. This is clear in every recent national debate over abortion, marriage, family, sexuality, and rights in general. Many of us are happy to live with half-truths and ambiguity rather than risk being cut out of the herd. The culture of lies thrives on our own complicity, lack of courage, and self-deception. The

Arian's ebony hair was spread in a shimmering fan around her shoulders, reminding Tristan absurdly of Snow White in her glass coffin. Even in death, hadn't the deceptive blush of life stained Snow White's pallid cheeks? Hadn't her rosebud lips parted as if to welcome a kiss from a prince who might never come? Hadn't the creamy swell of her breasts tantalized every hopelessly naive kid in the theater into daring to believe her chest would rise just one more time?

Maybe every story you tell yourself is a little different: 'If I just lose a few more pounds'...'If I just earn a few more thousand dollars a year'...'If I can just get that guy to notice me...' 'Then I'll be happy. Then I'll be okay.' When we shed those deceptive stories we tell ourselves, we create a space where we are able to see what actually does make us authentically happy. I bet you'll find you weren't totally off. As I said, we all seek the same things: love, acceptance, purpose. We just look for them in the wrong places.

It is difficult to know how anyone, even the most bitter anti-Catholic, could truly have believed any of this! By itself, the biography of Moses Maimonides (1135–1204) makes a travesty of all these claims. In 1148, the Maimonides family pretended to convert to Islam when the Jews of Córdoba were told to become Muslims or leave, upon pain of death. Note that when most historians mention that in 1492 Ferdinand and Isabella ordered the Jews of Spain to convert to Christianity or leave, they forget to mention that the Muslims had imposed the same demand in the twelfth century. Nor do they mention that many Jews who opted to leave Moorish Spain rather than pretend to convert settled in the Christian areas of northern Spain. In any event, after eleven years of posing as converts, the Maimonides family became so fearful of discovery that they fled to Morocco where they continued their deception. Thus, throughout his adult life, the most celebrated medieval Jewish thinker posed as a Muslim.64 His story clearly reveals that, as Richard Fletcher has put it so well, “Moorish Spain was not a tolerant and enlightened society even in its most cultivated epoch.

Tell your daughters that you love them Tell them how much they are beautiful Tell them how much you believe in them. How much you’re proud of their tiny successes. Tell them everything they need to hear. Don’t make beggars out of them that they may grow into women with hopeless souls who starve to get any kind of love or attention in order to feel the love and warmth they’ve never received at home. The world is ugly out there, so cold and deceptive that they may not be able to differentiate someone who loves them truly from a monster aiming to eat them alive by the name of love ...

I had chosen to play the detective – and if there is one thing that unites all the detectives I’ve ever read about, it’s their inherent loneliness. The suspects know each other. They may well be family or friends. But the detective is always the outsider. He asks the necessary questions but he doesn’t actually form a relationship with anyone. He doesn’t trust them, and they in turn are afraid of him. It’s a relationship based entirely on deception and it’s one that, ultimately, goes nowhere. Once the killer has been identified, the detective leaves and is never seen again. In fact, everyone is glad to see the back of him. I felt some of this with Charles:

Why do we like being Irish? Partly because It gives us a hold on the sentimental English As members of a world that never was, Baptised with fairy water; And partly because Ireland is small enough To be still thought of with a family feeling, And because the waves are rough That split her from a more commercial culture; And because one feels that here at least one can Do local work which is not at the world's mercy And that on this tiny stage with luck a man Might see the end of one particular action. It is self-deception of course; There is no immunity in this island either; A cart that is drawn by somebody else's horse And carrying goods to somebody else's market. The bombs in the turnip sack, the sniper from the roof, Griffith, Connolly, Collins, where have they brought us? Ourselves alone! Let the round tower stand aloof In a world of bursting mortar! Let the school-children fumble their sums In a half-dead language; Let the censor be busy on the books; pull down the Georgian slums; Let the games be played in Gaelic. Let them grow beet-sugar; let them build A factory in every hamlet; Let them pigeon-hole the souls of the killed Into sheep and goats, patriots and traitors. And the North, where I was a boy, Is still the North, veneered with the grime of Glasgow, Thousands of men whom nobody will employ Standing at the corners, coughing.

It would be a mistake to view human responsiveness to social norms as somehow separate from our evolved psychology. We are a rule-following species. A core part of our evolved psychology is to decipher social consensus, conform to group opinion, and adhere to social imperatives. Throughout human evolutionary history, people lived and died by their social reputations. Violating social rules, and especially sexual rules, brought shame to violators and sometimes reputational damage to their entire families. We care deeply about how we are perceived by others. As the evolutionary economist Robert Frank notes, “We come into this world with a nervous system that worries about rank.”15

Through a series of connections, it was arranged for us to pick up boxes of documents detailing George Bush, Sr.’s Watchtower cocaine and heroin routes. Retired Brigadier General Russell Bowen was once an integral part of this operation. He worked directly under Bush until he turned whistleblower through his 1991 book The Immaculate Deception, The Bush Crime Family Exposed4. It was widely known that the Mexican and Caribbean drug ops I had worked under MK Ultra mind control tied directly in with Watchtower. These documents and evidences could prove invaluable to us since General Bowen was leaving the country in disgust and frustration with the lack of justice. Bush, Sr. had locked him up in a Federal Prison until he agreed to leave the country.

Anosognosia sufferers are paralyzed but won’t admit it. They tell their doctors and loved ones they have severe arthritis or need to watch their weight if asked to move their incapacitated arm to take a piece of candy. They lie, but they don’t know they are lying. The deception is only directed inward. They truly believe the fiction. • A person with Capgras delusion believes their close friends and family have been replaced by impostors. The part of the brain that provides an emotional response when you see someone you know stops functioning properly in those with this dysfunction. They recognize their loved ones, but don’t feel the spark. They make up a story to explain their confusion and accept it entirely. • Those with Cotard’s syndrome believe they have died. Those with this affliction will assume themselves to be spirits in an afterlife and believe the delusion so strongly they sometimes die of starvation.

When Alice was young, she had no idea what a jag even was. In those early days of their love affair, Alice found Ted’s rogue demeanor attractive. He was a Snow. But he was a rebel. He stood up to his stern father, and no one in the Snow family did that. The Snows were all too afraid of losing their entitlements. Ted had a relaxed swagger in his walk. Alice loved his confidence, the fashion of his easy laughter. She had no idea, not even a suspicion, that it was drink that fueled his swagger as well as his gumption. He was almost always drunk. But she was a teenager and a dreamer, and she loved his seeming fearlessness. He was handsome as well, with soft eyes that had a happy mischief to them. His thick, curly hair bounced as he swaggered. He was a picture. She thought he was hardy and strong, but it was the heat of the alcohol that made his cheeks flush apple red. He appeared to be the picture of health, but indeed, he wasn’t. He never was.

When they started he was always absolutely sure they were teasing, and he was always absolutely sure that this time, he would not give in to them; but every time, as they kept talking, he became less sure. At the same time that he became less sure, he became more sure, but that confused and troubled him, and the more sure he was that all this apparent kindness was merely deception and meanness, the more eagerly he studied their faces in the hope that this time they really meant it. The less he believed them, the more he was led to believe them, and the easier it was for him to believe them. The more alone he felt, the more he wanted to feel that he was not alone, but one of them. And every time he finally gave in, he became a little more sure, just before he gave in, that he would not take this chance again. And every time he finally spoke his name, he spoke it a little more shyly, a little more in shame, until he began to feel some kind of shame about the name itself. The way they all screamed it at him, and screamed that rhyme they all laughed at, the more he came to feel that there must be something wrong with the name itself, so that even at home sometimes, even when Mama said it, if he heard it without expecting it, he felt some kind of obscure, wincing shock and shame.

We’ve had no luck in finding a cure or even a hint of one. Marry. Forge an alliance. Make an heir. Secure the throne and Ravka’s future.” “I will,” he said wearily. “I’ll do all of it. But not tonight. Tonight let’s pretend we’re an old married couple.” If any other man had said such a thing, she would have punched him in the jaw. Or possibly taken him to bed for a few hours. “And what does that entail?” “We’ll tell each other lies as married couples do. It will be a good game. Go on, wife. Tell me I’m a handsome fellow who will never age and who will die with all of his own teeth in his head. Make me believe it.” “I will not.” “I understand. You’ve never had a talent for deception.” Zoya knew he was goading her, but her pride pricked anyway. “How can you be so sure? Perhaps the list of my talents is so long you just haven’t gotten to the end.” “Go on, then, Nazyalensky.” “Dearest husband,” she said, making her voice honey sweet, “did you know the women of my family can see the future in the stars?” He huffed a laugh. “I did not.” “Oh yes. And I’ve seen your fate in the constellations. You will grow old, fat, and happy, father many badly behaved children, and future generations will tell your story in legend and song.” “Very convincing,” Nikolai said. “You’re good at this game.

[L]et us imagine a mirror image of what is happening today. What if millions of white Americans were pouring across the border into Mexico, taking over parts of cities, speaking English rather than Spanish, celebrating the Fourth of July rather than Cinco de Mayo, sleeping 20 to a house, demanding bilingual instruction and welfare for immigrants, opposing border control, and demanding ballots in English? What if, besides this, they had high rates of crime, poverty, and illegitimacy? Can we imagine the Mexicans rejoicing in their newfound diversity? And yet, that is what Americans are asked to do. For whites to celebrate diversity is to celebrate their own declining numbers and influence, and the transformation of their society. For every other group, to celebrate diversity is to celebrate increasing numbers and influence. Which is a real celebration and which is self-deception? Whites—but only whites—must never take pride in their own people. Only whites must pretend they do not prefer to associate with people like themselves. Only whites must pretend to be happy to give up their neighborhoods, their institutions, and their country to people unlike themselves. Only whites must always act as individuals and never as members of a group that promotes shared interests. Racial identity comes naturally to all non-white groups. It comes naturally because it is good, normal, and healthy to feel kinship for people like oneself. Despite the fashionable view that race is a socially created illusion, race is a biological reality. All people of the same race are more closely related genetically than they are to anyone of a different race, and this helps explain racial solidarity. Families are close for the same reason. Parents love their children, not because they are the smartest, best-looking, most talented children on earth. They love them because they are genetically close to them. They love them because they are a family. Most people have similar feelings about race. Their race is the largest extended family to which they feel an instinctive kinship. Like members of a family, members of a race do not need objective reasons to prefer their own group; they prefer it because it is theirs (though they may well imagine themselves as having many fine, partly imaginary qualities). These mystic preferences need not imply hostility towards others. Parents may have great affection for the children of others, but their own children come first. Likewise, affection often crosses racial lines, but the deeper loyalties of most people are to their own group—their extended family.

If I had to hold up the most heavily guarded bank in Europe and I could choose my partners in crime, I’d take a gang of five poets, no question about it. Five real poets, Apollonian or Dionysian, but always real, ready to live and die like poets. No one in the world is as brave as a poet. No one in the world faces disaster with more dignity and understanding. They may seem weak, these readers of Guido Cavalcanti and Arnaut Daniel, these readers of the deserter Archilochus who picked his way across a field of bones. And they work in the void of the word, like astronauts marooned on dead-end planets, in deserts where there are no readers or publishers, just grammatical constructions or stupid songs sung not by men but by ghosts. In the guild of writers they’re the greatest and least sought-after jewel. When some deluded kid decides at sixteen or seventeen to be a poet, it’s a guaranteed family tragedy. Gay Jew, half black, half Bolshevik: the Siberia of the poet’s exile tends to bring shame on his family too. Readers of Baudelaire don’t have it easy in high school, or with their schoolmates, much less with their teachers. But their fragility is deceptive. So is their humor and the fickleness of their declarations of love. Behind these shadowy fronts are probably the toughest people in the world, and definitely the bravest. Not for nothing are they descended from Orpheus, who set the stroke for the Argonauts and who descended into hell and came up again, less alive than before his feat, but still alive. If I had to hold up the most heavily fortified bank in America, I’d take a gang of poets. The attempt would probably end in disaster, but it would be beautiful.

When you contribute to a safer world for the truth, contribute to help stop violence and help end impunity: be vigilant, be alert, stay safe, protect your emotions and health from aggressive troublemakers and manipulators, and have a strong, diplomatic, clear and firm boundaries. Be honest, be factual, and have an indestructible firm coping mechanism ways while you could experience waves of digital aggression as they would like to silence you, discredit you, and they try to ruin your integrity, persona, reputation and credibility. The deceptive, evil manipulators plant lies and create intrigues, polemics mongering, gossip-mongering, and calumny committed by abusive political harridans, bitches and assholes who can shame you privately and publicly. Group cyber lynching, group cyberbullying, defamatory libellous slander is committed by these cyber aggressors who are also financial-political abusive parasites, pathological liar cyberbullies toxic manipulators, and repetitive abusers. Usually when the stakes are high, these manipulative, deceptive, dishonest, unscrupulous aggressive and vindictive, abusive toxic people would resort to any forms of aggression/abuse: digital or cyber aggression, verbal abuse, emotional abuse, and psychological abuse, financial/economic abuse, and/or physical aggression. When a group of habitual, deceptive, toxic netizens, digital aggressors send you threats, disturb your family member with their concocted destructive lies, and they took hold a copy of your passport or ID - change it immediately. Document the threats, the libellous slander, done by these aggressive and abusive people who took advantage of you, used you, and abused you, and do not hesitate to report them to the right authorities. You have to learn how to handle these scammers, habitual offensive abusive offenders/perpetrators, manipulators, bullies, digital aggressors/aggression, cyber lynchers, coward, pathological liars, opportunistic users, economic/financial abusers, emotional, psychological and verbal abusers, and repetitive abusers without breaking the law. Even if they dehumanised you, shamed you and abused you for several years, do not and never dehumanise them. Always remember the three Rs of life: 1. Respect for self 2. Respect for others 3. Responsibility for all your actions ~ Angelica Hopes, an excerpt from The S. Trilogy

No, she couldn’t blame this one on him. This one was entirely hers. She’d sent him running away. Everyone knew it, too, which was nowhere more apparent than in the carriage once they were all settled in and headed off. Lisette was unusually silent. The duke’s wooden expression said that he wished he could be anywhere else but here. And Tristan was studying her with a cold gaze. He did that for a mile or so before he spoke. “You’re a cruel woman, Jane Vernon.” “Tristan!” Lisette chided. “Don’t be rude.” “I’ll be as rude as I please to her,” he told his sister, with a jerk of his head toward Jane. “That man is mad for her, and she just keeps toying with him.” Guilt swamped Jane. And she’d thought that spending half a day trapped with Dom would be bad? She must have been dreaming. “It’s none of our concern,” Lisette murmured. “The hell it isn’t.” Tristan stared hard at Jane. “Is this about Nancy? About the fact that if she has a child, Dom will lose the title and the estate?” “No, of course not!” How dared he! “Tristan, please--” Lisette began. “That’s why you jilted him years ago, isn’t it?” Tristan persisted. “Because he no longer had any money, and you’d lose your fortune if you married him?” “I did not jilt him!” Jane shouted. An unnatural silence fell in the carriage, and she cursed her quick tongue. But really, this was all Dom’s fault for never telling his family the truth. She was tired of being made to look the villainess when she’d done nothing wrong. “What do you mean?” Lisette asked. Jane released an exasperated breath. “I mean, I did jilt him. But only because he tricked me into it.” When that brought a smug smile to Tristan’s face, she narrowed her eyes on him. “You knew.” “Not the details. I just knew something wasn’t right. But since it was clear that neither you nor my idiot brother were going to say anything without being prodded into it, I…er…did a bit of prodding.” He smirked at her. “You do tend to speak your mind when you get angry.” Jane scowled at him. “You’re just like him, manipulative and arrogant and--” “I beg to differ,” Tristan said jovially. “He’s just like me. I taught him everything he knows.” “Yes, indeed,” Lisette said with a snort. “You taught him to be as much an idiot as you.” She glanced from Tristan to Jane. “So, is one of you going to tell me what is going on? About the jilting, I mean?” Tristan cocked an eyebrow at Jane. “Well?” She sighed. The cat was out of the bag now. Might as well reveal the rest. So she related the whole tale, from Dom’s plotting with Nancy at the ball to George’s involvement to how she’d finally discovered the truth. When she finished, Tristan let out a low whistle. “Hell and thunder. My big brother has a better talent for deception than I realized.” “Not as good as you’d think,” Jane muttered. “If I hadn’t been so wounded and angry at the time, I would have noticed how…manufactured the whole thing felt.” Lisette patted her hand. “You were young. We were all more volatile then.” Her voice hardened. “And he hit you just where it hurt, the curst devil. No wonder you want to strangle him half the time. I would have strung him up by his toes if he’d done such a thing to me!

you'll wonder again, later, why so many psychologists remain so vocal about having more and better training than anyone else in the field when every psychologist you've ever met but one will also have lacked these identification skills entirely when it seems nearly every psychologist you meet has no real ability to detect deception. You will wonder, later, why the assessment training appears to have been reserved for the CIA and the FBI is it because we as a society don't want to imagine that any other professionals will need the skills? And what about attorneys? What about training programs for guardian ad litems or anyone involved in approving care for all the already traumatized and marginalized children? You'll have met enough of those children after they grow up to know that when a small girl experiences repeated rapes in a series of households throughout her childhood, then that little girl is pretty likely to have some sort of "dysfunction" when she grows up. And you won't have any tolerance for the people who point their fingers at her and demand that she be as capable as they are it is, after all, a free country. We all get the same opportunities. You'll want to scream at all those equality people that you can't ignore the rights of this nation's children you can't ignore them and then get pissed when any raped and beaten little girls and boys grow up to be traumatized and perhaps hurtful or addicted adults. No more pointing fingers only a few random traumatized people stand up later as some miraculous example of perfectly acceptable societal success and if every judgmental person imagines that I would be like that I would be the one to break through the barriers then all those judgmental people need to go back in time and prove it, prove to everyone that life is a choice and we all get equal chances. You'll want anyone who talks about equal chances to go back and be born addicted to drugs in complete poverty and then to be dropped into a foster system that's designed for good but exploited by people who lack a conscience by people who rape and molest and whip and beat tiny little six year olds and then you will want all those people to come out of all that still talking about equal chances and their personal tremendous success. Thank you, dear God, for writing my name on the palm of your hand. You will be angry and yet you still won't understand the concept of evil. You'll learn enough to know that it's not politically correct to call anyone evil, especially when many terrible acts might actually stem from a physiological deficit I would never use the word evil, it's not professional but you will certainly come to understand that many of the very worst crimes are committed by people who lack the capacity to feel remorse for what they've done on any level. But when you gain that understanding, you still will not have learned that these individuals are more likable than most people that they aren't cool and distant that they aren't just a select few creepy murderers or high-profile con artists you won't know how to look for a lack of conscience in noncriminal and quite normal looking populations no clinical professors will have warned you about people who exude charm and talk excessively about protecting the family or protecting the community or protecting our way of life and you won't know that these types would ever stick around to raise kids you will have falsely believed that if they can't form real attachments, they won't bother with raising children and besides most of them will end up in prison you will not know that your assumptions are completely erroneous you won't understand that many who lack a conscience keep their kids close and tight for their own purposes.

FACT 4 – There is more to the creation of the Manson Family and their direction than has yet been exposed. There is more to the making of the movie Gimme Shelter than has been explained. This saga has interlocking links to all the beautiful people Robert Hall knew. The Manson Family and the Hell’s Angels were instruments to turn on enemy forces. They attacked and discredited politically active American youth who had dropped out of the establishment. The violence came down from neo-Nazis, adorned with Swastikas both in L.A. and in the Bay Area at Altamont. The blame was placed on persons not even associated with the violence. When it was all over, the Beatles and the Rolling Stones were the icing on this cake, famed musicians associated with a racist, neo-Nazi murder. By rearranging the facts, cutting here and there, distorting evidence, neighbors and family feared their own youth. Charles Manson made the cover of Life with those wide eyes, like Rasputin. Charles Watson didn’t make the cover. Why not? He participated in all the killings. Manson wasn’t inside the house. Manson played a guitar and made records. Watson didn’t. He was too busy taking care of matters at the lawyer’s office prior to the killings, or with officials of Young Republicans. Who were Watson’s sponsors in Texas, where he remained until his trial, separate from the Manson Family’s to psychologically distance him from the linking of Watson to the murders he actually committed. “Pigs” was scrawled in Sharon Tate’s house in blood. Was this to make blacks the suspects? Credit cards of the La Bianca family were dropped intentionally in the ghetto after the massacre. The purpose was to stir racial fears and hatred. Who wrote the article, “Did Hate Kill Tate?”—blaming Black Panthers for the murders? Lee Harvey Oswald was passed off as a Marxist. Another deception. A pair of glasses was left on the floor of Sharon Tate’s home the day of the murder. They were never identified. Who moved the bodies after the killers left, before the police arrived? The Spahn ranch wasn’t a hippie commune. It bordered the Krupp ranch, and has been incorporated into a German Bavarian beer garden. Howard Hughes knew George Spahn. He visited this ranch daily while filming The Outlaw. Howard Hughes bought the 516 acres of Krupp property in Nevada after he moved into that territory. What about Altamont? What distortions and untruths are displayed in that movie? Why did Mick Jagger insist, “the concert must go on?” There was a demand that filmmakers be allowed to catch this concert. It couldn’t have happened the same in any other state. The Hell’s Angels had a long working relationship with law enforcement, particularly in the Oakland area. They were considered heroes by the San Francisco Chronicle and other newspapers when they physically assaulted the dirty anti-war hippies protesting the shipment of arms to Vietnam. The laboratory for choice LSD, the kind sent to England for the Stones, came from the Bay Area and would be consumed readily by this crowd. Attendees of the concert said there was “a compulsiveness to the event.” It had to take place. Melvin Belli, Jack Ruby’s lawyer, made the legal arrangements. Ruby had complained that Belli prohibited him from telling the full story of Lee Harvey Oswald’s murder (another media event). There were many layers of cover-up, and many names have reappeared in subsequent scripts. Sen. Philip Hart, a member of the committee investigating illegal intelligence operations inside the US, confessed that his own children told him these things were happening. He had refused to believe them. On November 18, 1975, Sen. Hart realized matters were not only out of hand, but crimes of the past had to be exposed to prevent future outrages. How shall we ensure that it will never happen again? It will happen repeatedly unless we can bring ourselves to understand and accept that it did go on.

The process of receiving teaching depends upon the student giving something in return; some kind of psychological surrender is necessary, a gift of some sort. This is why we must discuss surrendering, opening, giving up expectations, before we can speak of the relationship between teacher and student. It is essential to surrender, to open yourself, to present whatever you are to the guru, rather than trying to present yourself as a worthwhile student. It does not matter how much you are willing to pay, how correctly you behave, how clever you are at saying the right thing to your teacher. It is not like having an interview for a job or buying a new car. Whether or not you will get the job depends upon your credentials, how well you are dressed, how beautifully your shoes are polished, how well you speak, how good your manners are. If you are buying a car, it is a matter of how much money you have and how good your credit is. But when it comes to spirituality, something more is required. It is not a matter of applying for a job, of dressing up to impress our potential employer. Such deception does not apply to an interview with a guru, because he sees right through us. He is amused if we dress up especially for the interview. Making ingratiating gestures is not applicable in this situation; in fact it is futile. We must make a real commitment to being open with our teacher; we must be willing to give up all our preconceptions. Milarepa expected Marpa to be a great scholar and a saintly person, dressed in yogic costume with beads, reciting mantras, meditating. Instead he found Marpa working on his farm, directing the laborers and plowing his land. I am afraid the word guru is overused in the West. It would be better to speak of one’s “spiritual friend,” because the teachings emphasize a mutual meeting of two minds. It is a matter of mutual communication, rather than a master-servant relationship between a highly evolved being and a miserable, confused one. In the master-servant relationship the highly evolved being may appear not even to be sitting on his seat but may seem to be floating, levitating, looking down at us. His voice is penetrating, pervading space. Every word, every cough, every movement that he makes is a gesture of wisdom. But this is a dream. A guru should be a spiritual friend who communicates and presents his qualities to us, as Marpa did with Milarepa and Naropa with Marpa. Marpa presented his quality of being a farmer-yogi. He happened to have seven children and a wife, and he looked after his farm, cultivating the land and supporting himself and his family. But these activities were just an ordinary part of his life. He cared for his students as he cared for his crops and family. He was so thorough, paying attention to every detail of his life, that he was able to be a competent teacher as well as a competent father and farmer. There was no physical or spiritual materialism in Marpa’s lifestyle at all. He did not emphasize spirituality and ignore his family or his physical relationship to the earth. If you are not involved with materialism, either spiritually or physically, then there is no emphasis made on any extreme. Nor is it helpful to choose someone for your guru simply because he is famous, someone who is renowned for having published stacks of books and converted thousands or millions of people. Instead the guideline is whether or not you are able actually to communicate with the person, directly and thoroughly. How much self-deception are you involved in? If you really open yourself to your spiritual friend, then you are bound to work together. Are you able to talk to him thoroughly and properly? Does he know anything about you? Does he know anything about himself, for that matter? Is the guru really able to see through your masks, communicate with you properly, directly? In searching for a teacher, this seems to be the guideline rather than fame or wisdom.

Wouldn’t hurt if you used your connections to grease the wheels.” “I can do that. But damn, Cole how hard is it to just ask?” “Hard,” Cole said, pushing his hand through his hair. “Especially when you’re afraid asking is going to blow up the family.” Cade nodded. “So we both know.” “Yeah.” “And Lark doesn’t.” “Nope.” “Keep it that way?” Cole tapped the side of his beer bottle. “I don’t know. I don’t like being a part of the deception.” “We didn’t lie, Cole; he did.” “But we know the truth. Do we keep covering for him?” “He never covered for us. He’d tell Mom on us, and then she’d whup our asses.” Cole laughed. Sometimes the memories were still good. They still seemed intact and not just like a facade that hadn’t meant a damn thing. “Yeah, he did. But he’s not alive to answer for it, or learn from it.” “How about we drink alcohol and make no decisions?” “I’m cool with that.” Cade took the bottle opener off the fridge and popped the top off his beer, taking a long drink

In the story, Ivan Ilyich is forty-five years old, a midlevel Saint Petersburg magistrate whose life revolves mostly around petty concerns of social status. One day, he falls off a stepladder and develops a pain in his side. Instead of abating, the pain gets worse, and he becomes unable to work. Formerly an “intelligent, polished, lively and agreeable man,” he grows depressed and enfeebled. Friends and colleagues avoid him. His wife calls in a series of ever more expensive doctors. None of them can agree on a diagnosis, and the remedies they give him accomplish nothing. For Ilyich, it is all torture, and he simmers and rages at his situation. “What tormented Ivan Ilyich most,” Tolstoy writes, “was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result.” Ivan Ilyich has flashes of hope that maybe things will turn around, but as he grows weaker and more emaciated he knows what is happening. He lives in mounting anguish and fear of death. But death is not a subject that his doctors, friends, or family can countenance. That is what causes him his most profound pain. “No one pitied him as he wished to be pitied,” writes Tolstoy. “At certain moments after prolonged suffering he wished most of all (though he would have been ashamed to confess it) for someone to pity him as a sick child is pitied. He longed to be petted and comforted. He knew he was an important functionary, that he had a beard turning grey, and that therefore what he longed for was impossible, but still he longed for it.” As we medical students saw it, the failure of those around Ivan Ilyich to offer comfort or to acknowledge what is happening to him was a failure of character and culture. The late-nineteenth-century Russia of Tolstoy’s story seemed harsh and almost primitive to us. Just as we believed that modern medicine could probably have cured Ivan Ilyich of whatever disease he had, so too we took for granted that honesty and kindness were basic responsibilities of a modern doctor. We were confident that in such a situation we would act compassionately. What worried us was knowledge. While we knew how to sympathize, we weren’t at all certain we would know how to properly diagnose and treat. We paid our medical tuition to learn about the inner process of the body, the intricate mechanisms of its pathologies, and the vast trove of discoveries and technologies that have accumulated to stop them. We didn’t imagine we needed to think about much else. So we put Ivan Ilyich out of our heads. Yet within a few years, when I came to experience surgical training and practice, I encountered patients forced to confront the realities of decline and mortality, and it did not take long to realize how unready I was to help them. *   *   *

And I knew that there were children born into these same caged neighborhoods on the Westside, these ghettos, each of which was planned as any subdivision. They are an elegant act of racism, killing fields authored by federal policies, where we are, all again, plundered of our dignity, of our families, of our wealth, and of our lives. [. . .] "Black-on-black crime" is jargon, violence to language, which vanishes the men who engineered the covenants, who fixed the loans, who planned the projects, who built the streets and sold red ink by the barrel. [. . .] The killing fields of Chicago, of Baltimore, of Detroit, were created by the policy of Dreamers, but their weight, their shame, rests solely upon those who are dying in them. There is a great deception in this. To yell "black-on-black crime' is to shoot a man and then shame him for bleeding.

The idea of employing a deceptive front group to mask corporate self-interest was not original, even within the Koch family. The same ruse had been used not just by the du Pont family and others during the New Deal years but also by a group to which Fred Koch belonged in the 1950s. He was an early and active member of the Wichita-based DeMille Foundation for Political Freedom, an antilabor union group that was a forerunner of the National Right to Work Legal Defense Foundation.

For someone who was a truth-teller,” said Agent Lee, “we would consider them to be a grade two or higher. And we would consider someone to be deceptive if they were a negative four or below. Chris Watts scored a negative eighteen.

Things I'll Neva Forget I'll never Forget my mother The one who loves me most her pretty,priceless smile will forever be kept my life "so called" file her motherly touch had no comparison nor equal it could never be replaced,stopped or re-enacted into a sequel i felt as if her life was all but drawn up without perfection it was done wrong Now she's gone But I'll never Forget my MOTHER I'll never forget father The one who changed my life thanks to him I'll know how to treat my own wife the ultimate villein on my hoodlum chart he's at the top......Wonder Y?........ my daddy es a Flop thus he did lie,cheat & steal in my heart I denounce I'll never forget my FATHER I'll never forget my Family 'My People" The Mohasoa Pride & that 2% Bopape Tribe Our individual ups & downs made it one hell of a roller coaster ride jokes aside "we miss you" the one who died like my mom she was our escutcheon against the dark what a tragic lose of our artery of traffic see throw mi eyes "divided we'll fall....together we shall rise" I'll never forget my FAMILY I'll never forget You Guys "My Friends" Mmmm aaargh "writers block" over-loading there's just too many of y'all BUT I never forget " My Friends" I'll never forget......Who I Am Me the man of my dreams "Lebogang Bopape" The boy who never knew his abilities till he was 7 fucked up everything by the time he turned 11 my 1st day at school "quite funny" didn't talk to anyone for like a week or so till I fell cried so hard I accidentally ran into my very own Jezebel so wrong was I thinking she's the one my feelings weren't intact I had none Uncle said "you'll get them when you turn into a man SON" What happened next an emotional recession the leading cause factor 4 this deception............LIES! call them what y'all want black or white they'er still LIES! all you'll get trouble Shit I'm seeing double losing sight of what is right got my life blue,black,cherry.......Bleary Time will tell I am a bit blind but look behind you Deep in the back of your mind you are who you are I'll never forget ME! Lebogang Yep thats Me Baby!

Conformity, however, both promotes despair and offers a way for a man or woman to deny his or her despair through self-deception. “Nothing is so difficult as not deceiving oneself,” wrote Wittgenstein and one of the forms of deception used by the conformist is to claim that there is nothing wrong with his way of life, rather there is merely something wrong with the external conditions of it. “I have not climbed enough rungs on the ladder of social-success and attained enough wealth and status,” the conformist claims. Or the conformist blames friends or family members for his unhappiness and as a result of these rationalizations and the belief that the good life is a product of attaining certain external values he doubles down on his commitment to conformity and in the process moves ever further away from recognizing that his despair is rooted in his one-sided preoccupation with externals. If these self-deceptions fail to push his feelings of despair outside the periphery of awareness then the conformist turns to alcohol, drugs, or the distracting pull of screens to help him remain oblivious as to the true nature and depths of his despair.

the reason for his arrival. “If it isn’t, then…” Before he could finish, the older man, who went by the name Ferran Basara, began to speak. “It is ready, as I promised your superior.” Ferran raised the briefcase from his desk. “Now you must keep your end of the bargain.” “Your family’s safety will depend upon the successful deployment of your device. Then and only then will you know peace, my friend.” Ferran shed his gaze from the man. “I doubt that it will bring me peace. Please—you must go now, before you draw unwanted attention.” “Of course.” The man turned and proceeded to exit the shop where Ferran’s daughter remained standing behind the front counter. Her eyes followed him, but he didn’t give her a second look and pushed his way through the door. At his departure, Izzah, Izzy to her friends, walked toward her father. Her petite frame stood firm inside the opened door. “Who was that?” She placed her

Because we all are on a continuum with the imprisoned, living with them in a shared carceral network, it is not unusual for those who are in the outer prison to find that certain life crises, key traumas, can catapult them into the real prison of razor wire, Plexiglas, steel, and guards. Sometimes it is poor health, a divorce or family violence, a lost job, or a series of lost paychecks that bring out the mix of desperation and marginalization that easily allow us to run afoul of a state that increasingly is ready to fill its prison warehouses with new bodies. In such times we learn how deceptive is the illusion that we are quite other to the prisoners’ world. In the U.S. carceral state it is not difficult to find oneself making that journey from one of society’s “respectable” worlds of discipline to the world of the prison.

You buy so little and ask for even less, which makes me want to spoil you. That’s not how I grew up, which you will soon see. We Berbers ask for everything and get even more in return, much of which we don’t deserve and haven’t earned. But you have access to so much but never touch it. I respect that, and your parents for raising you to value friends and family over money and power.

My parents and sister looked like a picture-perfect family straight from a magazine. Without me.

This ability of the body is a source of never-ending wonder to me. It fights against lies with a tenacity and a shrewdness that are properly astounding. Moral and religious claims cannot deceive or confuse it. A little child is force-fed morality. He accepts this nourishment willingly because he loves his parents, and suffers countless illnesses in his school years. As an adult he makes use of his superb intellect to fight against conventional morality, possibly becoming a philosopher or a writer in the process. But his true feelings about his family, which were masked by illness during his school days, have a stunting effect on him, as was the case with Nietzsche and Schiller. Finally, he becomes victim of his parents, sacrificing himself to their ideas of morality and religion, even though as an adult he saw so clearly through the lies of "society." Seeing through his own self-deception, realizing that he had let himself be made the sacrifice of morality, was more difficult for him than penning philosophical tracts or writing courageous dramas. But it is only the internal processes taking place in the individual, not the thoughts divorced from our own bodies, that can bring about productive change in our mentality.

Yet this honesty demanded emotional deception, fraud in a virtuous cause, a sacred duplicity. He was telling MI6 every secret truth he could find while lying to his colleagues and his bosses, his family, his best friend, his estranged wife and his new lover.

Even the vague deceptions of her sisters were too close to the painful reality to endure. To feel truly safe in her new life, she had to create more distance from the past, so she set about cobbling together a whole new history for herself out of the only good memories she had — those nights spent in the homes of Mexican families that seemed to care about her, and the loving embrace of her siblings.

She was drawn to her family as the only people who’d ever truly cared for her but repulsed by them in equal measure for the associations they provoked

I admit to some cynicism these days about organized religion. Those who see dangers only in ‘cults’ ignore how fine the line is between the religious mainstream and the religious extreme. What really distinguishes those who believe that Sun Myung Moon is the Messiah from those who believe that the pope is infallible? What religion does not claim that it alone knows the best path to Heaven? Many faiths demand some suspension of critical thinking. The difference, of course, is that legitimate religions encourage believers to come freely to belief. There are no deceptive recruitment practices, no economic exploitation, no forced isolation from the rest of the world.

Some family you’re born with.” I put my hand on his shoulder. “Some family you collect along the way.

God led me to a new family. Though I am scarred, I am still alive. Though I am in pain, I can still work and support myself. And I know what it feels like to love. I know the power of loyalty and the value of friendship. I would rather have felt those things, even if it hurts, than have them pass me by.

I have not yet managed to understand this about the English; in Naples, if a man despises another, he spits in his face openly or insults his family, and then a fight ensues. Here, they shake one another’s hand, dine together, smile with their teeth only and wait until the other’s back is turned before striking their blow, and this agreed deception is called etiquette.

But, in the “free” West, my Russian teacher continued, there existed an abundance of economic opportunity—so much economic opportunity that it became far more valuable to present yourself in a certain way, even if it was false, than to actually be that way. Trust lost its value. Appearances and salesmanship became more advantageous forms of expression. Knowing a lot of people superficially was more beneficial than knowing a few people closely. This is why it became the norm in Western cultures to smile and say polite things even when you don’t feel like it, to tell little white lies and agree with someone whom you don’t actually agree with. This is why people learn to pretend to be friends with people they don’t actually like, to buy things they don’t actually want. The economic system promotes such deception. The downside of this is that you never know, in the West, if you can completely trust the person you’re talking to. Sometimes this is the case even among good friends or family members. There is such pressure in the West to be likable that people often reconfigure their entire personality depending on the person they’re dealing with.

I have seen a husband adapt honestly and courageously while his wife descended into terminal dementia. He made the necessary adjustments, step by step. He accepted help when he needed it. He refused to deny her sad deterioration and in that manner adapted gracefully to it. I saw the family of that same woman come together in a supporting and sustaining manner as she lay dying, and gain newfound connections with each other—brother, sisters, grandchildren and father—as partial but genuine compensation for their loss. I have seen my teenage daughter live through the destruction of her hip and her ankle and survive two years of continual, intense pain and emerge with her spirit intact. I watched her younger brother voluntarily and without resentment sacrifice many opportunities for friendship and social engagement to stand by her and us while she suffered. With love, encouragement, and character intact, a human being can be resilient beyond imagining. What cannot be borne, however, is the absolute ruin produced by tragedy and deception.

To be sure, Inge was trying to deceive her, but Inge was trying to deceive herself just as much.

What if false beliefs help people live longer and connect better with their families? What if myths help communities thrive? What if fictions allow nations to come together? What if self-deceptions prompt people to sacrifice themselves for the well-being of others, and thereby help their communities, tribes and nations?

Let there be light. Gen. 1:3 Let there be enlightenment; let there be understanding. Darkness. Gen. 1:4 Ignorance; lack of enlightenment and understanding. Eden. Gen. 2:8 A delightful place; temporal life. Garden. Gen. 2:8 Metaphorically—a wife; a family. Tree of life in the midst of the garden. Gen. 2:9 Sex; posterity, progeny. The tree of the knowledge of good and evil. Gen. 2:9 Moral law; the knowledge of good and evil. The tree of life. Gen. 2:9 Eternal life. The tree of good and evil. Gen. 2:17 Metaphorically—sexual relationship. Good. Gen. 2:17 Anything perfect. Evil. Gen. 2:17 Anything imperfect; contrary to good; immature. Naked. Gen. 2:25 Exposed; ashamed. Serpent. Gen. 3:1 An enemy; deception. Thorns and thistles. Gen. 3:18 Grievances and difficulties. Sent forth from the garden. Gen. 3:23 A loss of harmony; a lost paradise. God took him away. Gen. 5:24 He died painlessly. He had a heart attack. Sons of God. Gen. 6:2 Good men; the descendants of Seth. My spirit shall not dwell in man forever. Gen. 6:3 I have become weary and impatient. (A scribal note.) The Lord was sorry that He made man. Gen. 6:6 (A scribal note. See Old Testament Light—Lamsa.) I set my bow in the clouds. Gen. 9:13 I set the rainbow in the sky. I have lifted up my hands. Gen. 14:22 I am taking a solemn oath. Thy seed. Gen. 17:7 Your offspring; your teaching. Angels. Gen. 19:1 God’s counsel; spirits; God’s thoughts. Looking behind. Gen. 19:17 Regretting; wasting time. A pillar of salt. Gen. 19:26 Lifeless; stricken dead. As the stars of heaven. Gen. 22:17 Many in number; a great multitude. Went in at the gate. Gen. 23:18 Mature men who sat at the counsel. Hand under thigh. Gen. 24:2 Hand under girdle; a solemn oath. Tender eyed. Gen. 29:17 Attractive eyes. He hath sold us. Gen. 31:15 He has devoured our dowry. Wrestling with an angel. Gen. 32:24 Being suspicious of a pious man. Coat of many colors. Gen. 37:23 A coat with long sleeves meaning learning, honor and a high position. Spilling seed on the ground. Gen. 38:9 Spilling semen on the ground. (An ancient practice of birth control.) No man shall lift up his hand or foot. Gen. 41:44 No man shall do anything without your approval. Put his hand upon thine eyes. Gen. 46:4 Shall close your eyes upon your death bed. Laying on of hands. Gen. 48:14 Blessing and approving a person. His right hand upon the head. Gen. 48:17 A sincere blessing. Unstable as water. Gen. 49:4 Undecided; in a dilemma. The sceptre shall not depart from Judah. Gen. 49:10 There shall always be a king from the lineage of Judah. Washed his garments in wine. Gen. 49:11 He will become an owner of many vineyards. His teeth white with milk. Gen. 49:12 He will have abundant flocks of sheep. His bow abode in strength. Gen. 49:24 He will become a valiant warrior. The stone of Israel. Gen. 49:24 The strong race of Israel. He gathered up his feet. Gen. 49:33 He stretched out his feet—He breathed his last breathe; he died.

As I’ve argued previously, there is no rule that says we need to allow self-defeating prophecies in our picture of precognition. The common assumption that people could (and would) “use” precognitive information to create an alternative future flies in the face of the way precognition seems to work in the real world. It is largely unconscious (thus evades our “free will”), and it is oblique and invariably misrecognized or misinterpreted until after events have made sense of it. Laius and his son both fulfill the dark prophecies about them in their attempts to evade what was foretold; their attempts backfire precisely because of things they don’t know (Laius, that his wife failed to kill his son, as ordered; Oedipus, that his adopted family in Corinth was not his real family). The Greeks called these obliquely foreseen outcomes, unavoidable because of our self-ignorance, our fate. Any mention of Oedipus naturally calls to mind Sigmund Freud, whom I am recruiting as a kind of ambivalent guide in my examination of the time-looping structure of human fate. Making a central place for Freud in a book on precognition may perplex readers given (a) his reputed disinterest in psychic phenomena, and (b) the fact that psychological science long since tossed psychoanalysis and its founder into the dustbin. In fact, (a) is a myth, as we’ll see, and (b) partly reflects the “unreason” of psychological science around questions of meaning. Although deeply flawed and occasionally off-the-mark, the psychoanalytic tradition—including numerous course-corrections by later thinkers who tweaked and nuanced Freud’s core insights—represents a sincere and sustained effort to bring the objective and subjective into suspension, to include the knower in the known without reducing either pole to the other. More to the point, it was Freud, more than probably any other thinker of the modern age, who took seriously and mapped precisely the forms of self-deception and self-ignorance that make precognition possible in a post-selected universe. The obliquity of the unconscious—the rules Freud assigned to what he called “primary process” thinking—reflect the associative and indirect way in which information from the future has to reach us. We couldn’t just appear to ourselves bearing explicit messages from the future; those messages can only be obscure, hinting, and rich in metaphor, more like a game of charades, and they will almost always lack a clear origin—like unsigned postcards or letters with no return address. Their import, or their meaning, will never be fully grasped, or will be wrongly interpreted, until events come to pass that reveal how the experiencer, perhaps inadvertently, fulfilled the premonition. It may be no coincidence that Freud’s theory maps so well onto an understanding of precognition if the unconscious is really, as I suggested, something like consciousness displaced in time.

Appearances had been deceptive. That’s why you can never really trust what you see.

Among these were the legendary families whose basis of power had stemmed from Italy’s past military campaigns: the Orsini, Conti, Frangipani and Colonna dynasties

It may be argued that American politics is about the lies we tell ourselves, as a nation. Our politicians do not generally offer us a menu of solutions, but a menu of self-deceptions. They tell us what we want to hear. They tell us how innovative we are, and how powerful we are, and how strong our union is. All the while our government spending is out of control. Our economy is sluggish and hampered by regulations. That we are dying, as a society, they do not tell us; for the family is dying, fatherhood is under attack, motherhood is under attack; and that coldest of all cold monsters, the state, is taking charge of everyone and everything. Hope and change, it is called. But everywhere, as the poem says, the “ceremony of innocence is drowned.

In protecting the original process of imagining fulfillment instead of obtaining it in the real world, a person has to distort other people, misperceive their motives, hate the self, and in some sense, preserve an idealized image of the family. An inward style of life and dishonest communications hurt the people closest. By contrast, living an undefended life means risking hurt and frustration in an honest pursuit of goals. However, a person can learn to develop an open, nondefensive life style, free from the deception and double messages so damaging to others.

Nietzsche's 'On the Genealogy of Morality' and especially its third essay 'What do ascetic ideals mean' is to my mind, not only an abstract discussion of an issue but also a memoir, a description of his family's home ambiance and pedagogical practices. In one section, describing the defeatist, self-righteous outlook on life, Nietzsche has the word 'poison' appear four times. Going into details of glances and sighs typical locutions, makes the reader almost visualize Nietzsche's windowed mother and unmarried aunts, economically dependent on the goodwill of his grandmother, using their weakness to tyrannize the child, trying to make him a well-behaved, disciplined, adult-like boy — 'the little pastor', as he was called by his school friends. 'They wander around among us like personifications of reproach, like warnings to us — as if health, success, strength, pride, and a feeling of power were already inherently depraved things, for which people must atone some day, atone bitterly. How they thirst to be hangmen! Among them there are plenty of people disguised as judges seeking revenge. They always have the word 'Justice' in their mouths, like poisonous saliva, with their mouths always pursed, always ready to spit at anything which does not look discontented and goes on its way in good spirits. [ . . .] The sick woman, in particular: no one outdoes her in refined ways to rule others, to exert pressure, to tyrannize.' The mother-poison connection is also supported by a passage, mentioned before in trying to solve Nietzsche's riddle 'as my own father I am already dead, as my own mother I still live and grow old'. In it, he described the horrible treatment he received from his sister and mother, who were described as canaille (rabble), hellish machine and a poisonous viper. What is the nature of poisoning? It consists of exposing a victim, imperceptibly, to a harmful material, sometimes camouflaged as beneficial (when mixed with food or drink), without the possibility of resisting or avoiding it, resulting in diminished strength, health, and energy, or even death. In fact, the psychologist Alice Miller used the term 'poisonous pedagogy' to describe emotionally damaging child-raising practices, intended to manipulate the character of children though force, deception, and hypocrisy. Nietzsche was sensitized to such poison in his childhood and could smell it anytime he felt pressure to conform, or experienced disrespect for his separateness and individuality.

While in the dominant Western culture in the United States, the desired child-rearing goals are independence, individualism, social assertiveness, confidence, and competence,” write researchers in one paper on Asian-American parenting, “traditional Asian families tend to be culturally collectivistic, emphasizing interdependence, conformity, emotional self-control, and humility. These cultural values produce deeply ingrained family values, such as a strong sense of obligation and orientation to the family and respect for and obedience to parents and elders.

some Chinese parents display love through irony, screaming at you for spending too much money on them and fighting to the death in a restaurant for the right to pay the cheque. “Chinese families know how to love fiercely,” writes a blogger quoted in the article. “They do it through immense generosity, unwavering loyalty, and a lot of food.

Where Mac had died saving a good family from a house fire, I would die in the noble pursuit of bedding beautiful courtiers. So we were both heroes, in our own way.

Sibling abuse, triangulation, and alienation will influence your ability to trust others. The core problem isn't your lack of trust. Rather, you've experienced unhealthy dynamics with dishonest folks. You may have spent years or decades dealing with backstabbing siblings, friendships, or family members who lied to you, hurt you, and deceived you.