Distance Teaches Us Quotes

Perhaps the greatest faculty our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind's way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying 'time heals all wounds' is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

God told us to love everyone. However, when you don’t like someone then you need to walk away and focus not on him or her, but the hatred you’re harboring. Otherwise, you will allow your piety to take over. Before you know it, you’re using the gospel as a sword to slice other religious people apart, which have offended you. From your point of helplessness, it will be is easy to recruit people that will mistake your kindness as righteousness, when in reality it is a hidden agenda to humiliate through the words of Christ. This game is so often used by women in the Christian faith, that it is the number one reason why many people become inactive. It is a silent, unspoken hypocrisy that is inconsistent with the teachings of the gospel. If you choose not to like someone, then avoid them. If you wish to love them, the only way to overcome your frustrations is through empathy, prayer, forgiveness and allowing yourself time to heal through distance. Try focusing on what you share as sisters in the gospel, rather than the negative aspects you dislike about that person.

In my desire to distance myself from sadistic Christians who revel in the idea of wrath and punishment, I may have crossed a line. Refusing to teach a passage of Scripture is just as wrong as abusing it. I really believe it's time for some of us to stop apologizing for God and start apologizing to Him for being embarrassed by the ways He has chosen to reveal Himself.

Spiritual perception must be an individual quest or it has no meaning. We are greatly influenced by our own immediate reality, and we can act on that reality one step at a time without the necessity of seeing too far into the distance. Even steps in the wrong direction give us insight into the many paths designed to teach us. To bring the soul Self into harmony with our physical environment, we are given freedom of choice to exercise free will in the search for the reasons why we are here. On the road of life we must take responsibility for all our decisions without blaming other people for life’s setbacks that bring unhappiness.

There are people who cannot say good-bye They are born this way/this is how they die They are the keepers of promises/what moves them does not wear out Their loyalty will tear apart your clocks These are the people who can hear the music in songs They are the Vow carriers The grandmothers who always leave the porchlight on No one is lost to the one who sees These are the women widowed by men they never married These are the girls who wait even when you don't come These are the mothers of orphans/They can turn a fake into an original They will hear the prayer in your self-contempt As distance is measured/people do not end It is one of those stories that cannot be written down except across a lifetime of open doors There is a holding on beyond the letting go There is a reunion in everybody's chest This is how we come to make a family from strangers This is how we light candles These are people who will remember you when you meet them These are the people you can always call at night They are humans turned angels by your asking With each separation they go to seed again. These are the men who carried you on their shoulders This is the one your are lonely for the one who begins and ends your hunger This is the man who said "Always" There is something that does not wear out It is the third part of any two people who join It opens and closes There are people who are alone who are not apart This is why we listen to the madman when he speaks People change but they do not stop This is how we learn "Forever" There are people you can count on/They are the keepers of promises They are candles lit from each other They can teach us eternity We can get what we can give/This is the instruction There are people who do not say goodbye As distance is measured You are one of them

There's a certain slant of light" There's a certain slant of light, On winter afternoons, That oppresses, like the weight Of cathedral tunes. Heavenly hurt it gives us; We can find no scar, But internal difference Where the meanings are. None may teach it anything, 'Tis the seal, despair,- An imperial affliction Sent us of the air. When it comes, the landscape listens, Shadows hold their breath; When it goes, 't is like the distance On the look of death.

There's a certain Slant of light, Winter Afternoons- That oppresses, like the Heft Of Cathedral Tunes- Heavenly Hurt, it gives us- We can find no scar, But internal difference, Where the Meanings, are- None may teach-Any- 'Tis the Seal Despair- An imperial affliction Sent us of the air- When it comes, the Landscape listens- Shadows-hold their breath- When it goes.'tis like the Distance On the look of Death-

There are dreams of love, life, and adventure in all of us. But we are also sadly filled with reasons why we shouldn’t try. These reasons seem to protect us, but in truth they imprison us. They hold life at a distance. Life will be over sooner than we think. If we have bikes to ride and people to love, now is the time.

There's a certain Slant of light, Winter Afternoons – That oppresses, like the Heft Of Cathedral Tunes – Heavenly Hurt, it gives us – We can find no scar, But internal difference – Where the Meanings, are – None may teach it – Any – 'Tis the seal Despair – An imperial affliction Sent us of the Air – When it comes, the Landscape listens – Shadows – hold their breath – When it goes, 'tis like the Distance On the look of Death –

Names are fine,” Bast said, shrugging with one shoulder. “But if you know what something’s called, it’s hard to keep wondering what it is.” He gestured. “The embrils aren’t like names that pin things to a page. Their nature is to twist and change. They remind us that the world is vast and deep. They teach us of the distance between catch and keep.

What is love? Is it a lightning bolt that instantaneously unites two souls in utter infatuation and admiration through the meeting of a simple innocent stare? Or is it a lustful seed that is sown in a dark dingy bar one sweaty summer's night only to be nurtured with romantic rendezvous as it matures into a beautiful flower? Is it a river springing forth, creating lifelong bonds through experiences, heartaches, and missed opportunities? Or is it a thunderstorm that slowly rolls in, climaxing with an awesome display of unbridled passion, only to succumb to its inevitable fade into the distance? I define love as education.... It teaches us to learn from our opportunities, and made the stupidest of decisions for the rightest of reasons. It gives us a hint of what "it" should be and feel like, but then encourages us to think outside the box and develop our own understanding of what "it" could be. Those that choose to embrace and learn from love's educational peaks and valleys are the ones that will eventually find true love, that one in a million. Those that don't are destined to be consumed with the inevitable ring around the rosy of fake I love you's and failed relationships. I have been lucky enough to have some of the most amazing teachers throughout my romantic evolution and it is to them that I dedicate this book. The lessons in life, passion and love they taught me have helped shape who I am today and who I will be tomorrow. To the love that stains my heart, but defines my soul....I thank you.....

I ask you to come down to earth," said the Baron in a calm, rather faint voice, "and to take up the duties of your station!" "I have no intention of obeying you, my Lord Father," said Cosimo. "I am very sorry." They were ill at ease, both of them, bored. Each knew what the other would say. "And what about your studies? Your devotions as a Christian?" said the father. "Do you intend to grown up like an American Savage?" Cosimo was silent. These were thoughts he had not yet put to himself and had no wish to. Then he exclaimed: "Just because I'm a few yards higher up, does it mean that good teaching can't reach me?" This was an able reply too, though it diminished, in a way, the range of his gesture; a sign of weakness. His father realized this and became more pressing. "Rebellion cannot be measured by yards," said he. "Even when a journey seems no distance at all, it can have no return." Now was the moment for my brother to produce some other noble reply, perhaps a Latin maxim, but at that instant none came into his head, though he knew so many by heart. Instead he suddenly got bored with all this solemnity, and shouted: "But from the trees I can piss farther," a phrase without much meaning, but which cut the discussion short. As though they had heard the phrase, a shout went up from the ragamuffins around Porta Capperi. The Baron of Rondo's horse shied, the Baron pulled the reins and wrapped himself more tightly in his cloak, ready to leave. Then he turned, drew an arm out of his cloak, pointed to the sky, which had suddenly become overcast with black clouds, and exclaimed: "Be careful, son, there's Someone who can piss on us all!"...

Walking backwards is an excellent means of remembering how little you know. On the morning of September 11, 2001, I was sitting in a café in the West Village with my friends Lucy and Adrian when a woman ran in and said a plane had just hit the World Trade Center. A plane? we asked. Like a Cessna? She didn’t know. She hadn’t seen it happen. We went out to the street on that bright morning to see a fire high up in the distance. The waiter came out and told us to get back inside. We hadn’t paid the check. I paid the check. Lucy said she didn’t have time for this. She was teaching at Bennington in Vermont, and this was the first day of classes. She had to make her train. We said our goodbyes and Adrian and I walked downtown to see what had happened. We both wrote for the New York Times. Surely there would be a story for one of us. We had just passed Stuyvesant Park when the first tower fell. I would tell you we were idiots, but that’s only true in retrospect. In fact we were so exactly in the middle of history that we had no way to understand what we were seeing.

Then you'll need to teach him again, until he's learned. Just as I've done with you boys. That's what God does with us, after all. Puts us out into the world where the only real boundary is that of His love. His love either compels us, or restrains us. There is nothing stronger, Danny.

The third method of self-distancing, as Julius Caesar and Elmo teach us, is through language. Kross, Ayduk, and others have carried out some fascinating research concluding that “subtle shifts in the language people use to refer to themselves during introspection can influence their capacity to regulate how they think, feel, and behave under stress.

What I Should Have Said There's nothing that says you can't call. I spend the weekdays teaching and moving my children from breakfast to bedtime. What else, I feel like a traitor telling someone else things I can't tell to you. What is it that keeps us together? Fingertip to fingertip, from Santa Fe to Albuquerque? I feel bloated with what I should say and what I don't. We drift and drift, with few storms of heat inbetween the motions. I love you. The words confuse me. Maybe they have become a cushion keeping us in azure sky and in flight not there, not here. We are horses knocked out with tranquilizers sucked into a deep deep sleeping for the comfort and anesthesia death. We are caught between clouds and wet earth and there is no motion either way no life to speak of.

We are energy, all of us, everything on this planet is made up of pure energy. Ancient religions and metaphysical schools of thought have been telling us this for millennia, and physics has been echoing this energetic reality for over a hundred years now. As these ancient teachings tell us, and as physics now echoes; energy vibrates, it is all connected, it has nonlocal properties (meaning that it can exist in multiple places at once, and as such there is the possibility of instant communication and travel across great distances). This energetic essence can change its structure but it can never be destroyed (which can seem like a paradox). Like tends to attract like, and this energy conglomeration, which is us, has a great drive towards greater complexity and expansion of that very essence.

Brought up with an idea of God, a Christian, my whole life filled with the spiritual blessings Christianity has given me, full of them, and living on those blessings, like the children I did not understand them, and destroy, that is try to destroy, what I live by. And as soon as an important moment of life comes, like the children when they are cold and hungry, I turn to Him, and even less than the children when their mother scolds them for their childish mischief, do I feel that my childish efforts at wanton madness are reckoned against me. "Yes, what I know, I know not by reason, but it has been given to me, revealed to me, and I know it with my heart, by faith in the chief thing taught by the church. "The church! the church!" Levin repeated to himself. He turned over on the other side, and leaning on his elbow, fell to gazing into the distance at a herd of cattle crossing over to the river. "But can I believe in all the church teaches?" he thought, trying himself, and thinking of everything that could destroy his present peace of mind. Itentionally he recalled all those doctrines of the church which had always seemed most strange and had always been a stumbling block to him. "The Creation? But how did I explain existence? By existence? By nothing? The devil and sin. But how do I explain evil?... The atonement?... "But I know nothing, nothing, and I can know nothing but what has been told to me and all men." And it seemed to him that there was not a single article of faith of the church which could destroy the chief thing--faith in God, in goodness, as the one goal of man's destiny. Under every article of faith of the church could be put the faith in the service of truth instead of one's desires. And each doctrine did not simply leave that faith unshaken, each doctrine seemed essential to complete that great miracle, continually manifest upon earth, that made it possible for each man and millions of different sorts of men, wise men and imbeciles, old men and children--all men, peasants, Lvov, Kitty, beggars and kings to understand perfectly the same one thing, and to build up thereby that life of the soul which alone is worth living, and which alone is precious to us. Lying on his back, he gazed up now into the high, cloudless sky. "Do I not know that that is infinite space, and that it is not a round arch? But, however I screw up my eyes and strain my sight, I cannot see it not round and not bounded, and in spite of my knowing about infinite space, I am incontestably right when I see a solid blue dome, and more right than when I strain my eyes to see beyond it." Levin ceased thinking, and only, as it were, listened to mysterious voices that seemed talking joyfully and earnestly within him. "Can this be faith?" he thought, afraid to believe in his happiness. "My God, I thank Thee!" he said, gulping down his sobs, and with both hands brushing away the tears that filled his eyes.

Having this inner space enables us to view our thoughts and emotions at a distance, which means we do not immediately identify with them as they arise. Normally we identify so strongly with our thoughts and emotions. Because we identify with them, we make them opaque, heavy, solid, real...we create space and a sense of detachment that helps us recognize who we are and what our true nature is. This makes our everyday life much more pleasant because we have a quiet, calm center in which to take refuge.

All the same,” I said, “when you read the prints in the snow and the evidence of the branches, you did not yet know Brunellus. In a certain sense those prints spoke of all horses, or at least all horses of that breed. Mustn’t we say, then, that the book of nature speaks to us only of essences, as many distinguished theologians teach?” “Not entirely, dear Adso,” my master replied. “True, that kind of print expressed to me, if you like, the idea of ‘horse,’ the verbum mentis, and would have expressed the same to me wherever I might have found it. But the print in that place and at that hour of the day told me that at least one of all possible horses had passed that way. So I found myself halfway between the perception of the concept ‘horse’ and the knowledge of an individu?al horse. And in any case, what I knew of the universal horse had been given me by those traces, which were singular. I could say I was caught at that moment between the singularity of the traces and my ignorance, which assumed the quite diaphanous form of a univer?sal idea. If you see something from a distance, and you do not understand what it is, you will be content with defining it as a body of some dimension. When you come closer, you will then define it as an animal, even if you do not yet know whether it is a horse or an ass. And finally, when it is still closer, you will be able to say it is a horse even if you do not yet know whether it is Brunellus or Niger. And only when you are at the proper distance will you see that it is Brunellus (or, rather, that horse and not another, however you decide to call it). And that will be full knowledge, the learning of the singular. So an hour ago I could expect all horses, but not because of the vastness of my intellect, but because of the paucity of my deduction. And my intellect’s hunger was sated only when I saw the single horse that the monks were leading by the halter. Only then did I truly know that my previous reasoning, had brought me close to the truth. And so the ideas, which I was using earlier to imagine a horse I had not yet seen, were pure signs, as the hoofprints in the snow were signs of the idea of ‘horse’; and sins and the signs of signs are used only when we are lacing things.

Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

Perhaps the greatest faculty our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind's way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying 'time heals all wounds' is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.” ― Patrick Rothfuss, The Name of the Wind

First, we put ourself in a resourceful state: calm, positive, clear. Then we ‘anchor’ that state through a specific, replicable physical action – something out of the ordinary, like scrunching up our toes, stamping our foot, staring into the distance, throwing water over our face. Repeat, and repeat, and repeat – until it’s automatic. Then, when we recognize the symptoms of pressure – when our focus closes down, our vision narrows, our heart rate lifts, our anxiety increases, our self-consciousness rises – we can use the anchor to reboot. And return to our centre. Like a doctor using paddles on a cardiac arrest, the ‘jolt of recognition’ reactivates our more resourceful state and returns us to the moment.

So if we are feeling angry at someone, we sit and generate thoughts of loving-kindness towards him. We start by generating thoughts of loving-kindness towards ourselves. Then when that warmth, that sense of acceptance even of the anger, arises in the heart, you can give it out to others. Another way, depending on what kind of meditation we are doing, is to look at the anger itself. First you quiet the mind. Then you look at the anger to see what it feels like. Where is it? What is the physical reaction to it? What is anger? When we say "1 am angry," what does it mean? How does it feel? That's one way. Another way is to replay what made us angry and observe it from a distance, the way we would watch a movie. Then try to see whether we can replay that scenario in a different way.

This brings us back to the first of our five points, the structure of the three types of teaching. The classic type showed us the Atonement as a movement of God to man, and God as closely and personally engaged in the work of man’s deliverance. In the Latin type God seems to stand more at a distance; for the satisfaction is paid by man, in the person of Christ, to God. In the third type God stands still more at a distance; as far as He is concerned, no atonement is needed, and all the emphasis is on man’s movement to God, on that which is accomplished in the world of men. That is to say, the essential Christian idea of a way of God to man, which dominates the classic type, is weakened in the Latin type, and lost in the subjective type, in the measure that its leading idea is consistently carried out.

What are the heights, and depths, and lengths, of human science, with all the boasted acquisitions of the brightest genius of mankind! Learning and science can measure the globe, can sound the depths of the sea, can compass the heavens, can mete out the distances of the sun and moon, and mark out the path of every twinkling star for many ages past, or ages to come; but they cannot acquaint us with the way of salvation from this long, this endless distress. What are all the sublime reasonings of philosophers upon the abstruse and most difficult subjects? What is the whole circle of sciences which human wit and thought can trace out and comprehend? Can they deliver us from the guilt of one sin? Can they free us from one of the terrors of the Almighty? Can they assuage the torment of a wounded spirit, or guard us from the impressions of divine indignation? Alas, they are all but trifles in comparison of this blessed Gospel, which saves us from eternal anguish and death. It is the Gospel that teaches us the holy skill to prevent this worm of conscience from gnawing the soul, and instructs us how to kill it in the seed and first springs of it, to mortify the corruptions of the heart, to resist the temptations of Satan, and where to wash away the guilt of sin. It is this blessed Gospel that clearly discovers to us how we may guard against the fire of divine wrath, or rather how to secure our souls from becoming the fuel of it. It is this Book that teaches us to sprinkle the blood of Christ on a guilty conscience by faith, by receiving Him as sincere penitents, and thereby defends us from the angel of death and destruction. This is that experimental philosophy of the saints in Heaven whereby they have been released from the bonds of their sins, have been rescued from the curse of the law, and have been secured from the gnawing worm and devouring fire.

You who thoroughly cultivated loving-kindness are the spiritual guide of all beings. Unshakeable like Mount Meru, you remain utterly unperturbed. —THE KING OF MEDITATION SUTRA, CHAPTER 14 When the Buddha sat beneath the Bodhi Tree and the hordes of demons, known as maras, rose up around him, hurling spears and shooting arrows, his samadhi transformed the weapons into a rain of blossoms. Loving-kindness has the power to turn enemies into teachers and aggressions into adornments. It is the ground from which the other three immeasurables draw their power. When we train in loving-kindness, we expand outward into the experience of those around us. Our tightness loosens, our compassion grows. We feel the joys and sufferings of others more deeply, and we are moved to help them. We take delight in the successes of our friends. Our equanimity becomes rooted in an indestructibly pure intention, in which distance and closeness of relation are no longer relevant. This is why the Buddha said we can become unshakeable like Mount Meru.

I dial her mum's number, then sit down cross-legged, facing the wall. When she comes on the line, she sounds uncertain, hesitant. 'Hey! Guess where I am?' I ask, my voice loud with false cheer. 'Rami told me. The Wellesly Hospital in Worthing. What's it like?' 'For a loony-bin it's actually quite decent,' I reply. 'I don't have Sky or an en-suite, and the menu isn't exactly à la carte, but you know...' I tail off. There is a silence. 'Do you have your own room?' Jenna asks, 'Oh yeah, yeah. I have a lovely view of the sea between the bars of my window.' She doesn't laugh. 'Have you started' -there is a pause as she searches for the right word -'threatment?' 'Yeah, yeah. We had group therapy today. Tomorrow we'll probably have art therapy - maybe I'll draw you a hourse and a garden. I know, perhaps they'll teach us to make baskets! Isn't that why they call us basket cases?' 'Flynn, stop,' Jennah softly implores. 'And we'll probably have music therapy the day after. Maybe I'll get to play the tambourine. Or the triangle. I've always wanted to play the triangle!' 'Flynn-' 'No, I'm serious! I'll ask for some manuscript paper and see if I can write a composition for tambourine and triangle. Then I can post if off to you to hand in for my next composition assignment.' 'Flynn, listen-' 'Hold on, hold on! I'm making a note to myself now: Find fellow insane musician and start composing the Flynn Laukonen Sonata for Tambourine and Triangle.' 'Flynn-' 'And then, when they let me out, if they ever let me out, perhaps you could pull a few strigns and organize for me and my tambourine buddy to give a recital. I'm not sure where though -how about the subway at Marble Arch tube? Nice and central, good acoustics-' 'What are the other people like?' Jennah cuts in, an edge to her voice. I notice she doesn't use the word patients. Clever Jennah. For a moment there you almost made me forget I was locked up in a mental institution. 'Round the bend, just like me,' I reply. 'I'm in excellent company. We'll be swapping suicide tips in no time at all!' I give a harsh laugh.

PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

CHAPTER EIGHTEEN Roads to Safe Places PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

But let’s begin at the beginning. Do you remember Jacob’s “ladder” reaching from earth to heaven, on which angels ministered up and down? Jacob called it the “gate of heaven,” with God visible at the top. (Genesis 28:12, 17.) Around that idea, Isaiah builds a theology—a way we define humanity’s relationship to God. In other words, What is God’s role towards us, and ours towards him? Isaiah’s theology embraces all people born on the earth, no matter how good or evil they turn out to be. In the process, Isaiah describes different ways of living that people choose for themselves, some drawing them nearer to God, others distancing them from him. Each way has a place on the ladder to heaven. Where we find ourselves in this divine scheme depends on us, on what law we live—a higher or lesser law. When we discern the different levels represented on the ladder, we can learn a great deal about ourselves by asking, How does my life fit with this picture? Probably most of us would like to know more about where we stand with God. We have questions such as, How did I get where I am, and where am I going? Or more to the point, Where do I want to go? In addressing such questions, Isaiah eliminates the need for a lot of speculation about ourselves. He shows us the ladder to heaven, and we answer our own questions. Most importantly, Isaiah teaches us how to get through heaven’s “gate.

Blast. This day had not gone as planned. By this time, he was supposed to be well on his way to the Brighton Barracks, preparing to leave for Portugal and rejoin the war. Instead, he was…an earl, suddenly. Stuck at this ruined castle, having pledged to undertake the military equivalent of teaching nursery school. And to make it all worse, he was plagued with lust for a woman he couldn’t have. Couldn’t even touch, if he ever wanted his command back. As if he sensed Bram’s predicament, Colin started to laugh. “What’s so amusing?” “Only that you’ve been played for a greater fool than you realize. Didn’t you hear them earlier? This is Spindle Cove, Bram. Spindle. Cove.” “You keep saying that like I should know the name. I don’t.” “You really must get around to the clubs. Allow me to enlighten you. Spindle Cove-or Spinster Cove, as we call it-is a seaside holiday village. Good families send their fragile-flower daughters here for the restorative sea air. Or whenever they don’t know what else to do with them. My friend. Carstairs sent his sister here last summer, when she grew too fond of the stable boy.” “And so…?” “And so, your little militia plan? Doomed before it even starts. Families send their daughters and wards here because it’s safe. It’s safe because there are no men. That’s why they call it Spinster Cove.” “There have to be men. There’s no such thing as a village with no men.” “Well, there may be a few servants and tradesmen. An odd soul or two down there with a shriveled twig and a couple of currants dangling between his legs. But there aren’t any real men. Carstairs told us all about it. He couldn’t believe what he found when he came to fetch his sister. The women here are man-eaters.” Bram was scarcely paying attention. He focused his gaze to catch the last glimpses of Miss Finch as her figure receded into the distance. She was like a sunset all to herself, her molten bronze hair aglow as she sank beneath the bluff’s horizon. Fiery. Brilliant. When she disappeared, he felt instantly cooler. And then, only then, did he turn to his yammering cousin. “What were you saying?” “We have to get out of here, Bram. Before they take our bollocks and use them for pincushions.” Bram made his way to the nearest wall and propped one shoulder against it, resting his knee. Damn, that climb had been steep. “Let me understand this,” he said, discreetly rubbing his aching thigh under the guise of brushing off loose dirt. “You’re suggesting we leave because the village is full of spinsters? Since when do you complain about an excess of women?” “These are not your normal spinsters. They’re…they’re unbiddable. And excessively educated.” “Oh. Frightening, indeed. I’ll stand my ground when facing a French cavalry charge, but an educated spinster is something different entirely.” “You mock me now. Just you wait. You’ll see, these women are a breed unto themselves.” “These women aren’t my concern.” Save for one woman, and she didn’t live in the village. She lived at Summerfield, and she was Sir Lewis Finch’s daughter, and she was absolutely off limits-no matter how he suspected Miss Finch would become Miss Vixen in bed.

And immediately we rushed like horses, wild with the knowledge of this song, and bolted into a startingly loud harmony: 'Rule Britannia, Britannia rules the waves; Britons, never-never-ne-verr shall be slaves!' and singing, I saw the kings and the queens in the room with us, laughing in a funny way, and smiling and happy with us. The headmaster was soaked in glee. And I imagined all the glories of Britannia, who, or what or which, had brought us out of the ships crossing over from the terrible seas from Africa, and had placed us on this island, and had given us such good headmasters and assistant masters, and such a nice vicar to teach us how to pray to God - and he had come from England; and such nice white people who lived on the island with us, and who gave us jobs watering their gardens and taking out their garbage, most of which we found delicious enough to eat...all through the ages, all through the years of history; from the Tudors on the wall, down through the Stuarts also on the wall, all through the Elizabethans and including those men and women singing in their hearts with us, hanging dead and distant on our schoolroom walls; Britannia, who, or what or which, had ruled the waves all these hundreds of years, all these thousands and millions of years, and kept us on the island, happy - the island of Barbados (Britannia the Second), free from all invasions. Not even the mighty Germans; not even the Russians whom our headmaster said were dressed in red, had dared to come within submarine distance of our island! Britannia who saw to it that all Britons (we on the island were, beyond doubt, little black Britons, just like the white big Britons up in Britannialand. The headmaster told us so!) - never-never-ne-verr, shall be slaves!

My interest in comics was scribbled over with a revived, energized passion for clothes, records, and music. I'd wandered in late to the punk party in 1978, when it was already over and the Sex Pistols were history. I'd kept my distance during the first flush of the new paradigm, when the walls of the sixth-form common room shed their suburban-surreal Roger Dean Yes album covers and grew a fresh new skin of Sex Pistols pictures, Blondie pinups, Buzzcocks collages, Clash radical chic. As a committed outsider, I refused to jump on the bandwagon of this new musical fad, which I'd written off as some kind of Nazi thing after seeing a photograph of Sid Vicious sporting a swastika armband. I hated the boys who'd cut their long hair and binned their crappy prog albums in an attempt to join in. I hated pretty much everybody without discrimination, in one way or another, and punk rockers were just something else to add to the shit list. But as we all know, it's zealots who make the best converts. One Thursday night, I was sprawled on the settee with Top of the Pops on the telly when Poly Styrene and her band X-Ray Spex turned up to play their latest single: an exhilarating sherbet storm of raw punk psychedelia entitled "The Day the World Turned Day-Glo" By the time the last incandescent chorus played out, I was a punk. I had always been a punk. I would always be a punk. Punk brought it all together in one place for me: Michael Moorcock's Jerry Cornelius novels were punk. Peter Barnes's The Ruling Class, Dennis Potter, and The Prisoner were punk too. A Clockwork Orange was punk. Lindsay Anderson's If ... was punk. Monty Python was punk. Photographer Bob Carlos Clarke's fetish girls were punk. Comics were punk. Even Richmal Crompton's William books were punk. In fact, as it turned out, pretty much everything I liked was punk. The world started to make sense for the first time since Mosspark Primary. New and glorious constellations aligned in my inner firmament. I felt born again. The do-your-own-thing ethos had returned with a spit and a sneer in all those amateurish records I bought and treasured-even though I had no record player. Singles by bands who could often barely play or sing but still wrote beautiful, furious songs and poured all their young hearts, experiences, and inspirations onto records they paid for with their dole money. If these glorious fuckups could do it, so could a fuckup like me. When Jilted John, the alter ego of actor and comedian Graham Fellows, made an appearance on Top of the Pops singing about bus stops, failed romance, and sexual identity crisis, I was enthralled by his shameless amateurism, his reduction of pop music's great themes to playground name calling, his deconstruction of the macho rock voice into the effeminate whimper of a softie from Sheffield. This music reflected my experience of teenage life as a series of brutal setbacks and disappointments that could in the end be redeemed into art and music with humor, intelligence, and a modicum of talent. This, for me, was the real punk, the genuine anticool, and I felt empowered. The losers, the rejected, and the formerly voiceless were being offered an opportunity to show what they could do to enliven a stagnant culture. History was on our side, and I had nothing to lose. I was eighteen and still hadn't kissed a girl, but perhaps I had potential. I knew I had a lot to say, and punk threw me the lifeline of a creed and a vocabulary-a soundtrack to my mission as a comic artist, a rough validation. Ugly kids, shy kids, weird kids: It was okay to be different. In fact, it was mandatory.

Daoist Ordination – Receiving a valid “Lu” 收录 Register Since returning to the US, and living in Los Angeles, many (ie, truly many) people have come to visit my office and library, asking about Daoist "Lu" 录registers, and whether or not they can be purchased from self declared “Daoist Masters” in the United States. The Daoist Lu register and ordination ritual can only be transmitted in Chinese, after 10+ years of study with a master, learning how to chant Zhengyi or Quanzhen music and liturgy, including the Daoist drum, flute, stringed instruments, and mudra, mantra, and visualization of spirits, where they are stored in the body, how they are summoned forth, for which one must be able to use Tang dynasty pronunciation of classical Chinese texts, ie “Tang wen” 唐文, to be effective and truly transmitted. Daoist meditation and ritual 金录醮，黄录斋 must all be a part of one's daily practice before going to Mt Longhu Shan and passing the test, which qualifies a person for one of the 9 grades of ordination (九品) the lowest of which is 9, highest is 1; grades 6 and above are never taught at Longhu Shan, only recognized in a "test", and awarded an appropriate grade ie rank, or title. Orthodox Longhu Shan Daoists may only pass on this knowledge to one offspring, and one chosen disciple, once in a lifetime, after which they must "pass on" (die) or be "wafted to heaven." Longmen Quanzhen Daoists, on the other hand, allow their knowledge to be transmitted and practiced, in classical Chinese, after living in a monastery and daily practice as a monk or nun. “Dao for $$$” low ranking Daoists at Longhu Shan accept money from foreign (mostly USA) commercial groups, and award illegitimate "licenses" for a large fee. Many (ie truly many) who have suffered from the huge price, and wrongful giving of "documents" have asked me this question, and shown me the documents they received. In all such cases, it is best to observe the warning of Confucius, "respect demonic spirits but keep a distance" 敬鬼神而遠之. One can study from holy nuns at Qingcheng shan, and Wudangshan, but it is best to keep safely away from “for profit” people who ask fees for going to Longhu Shan and receiving poorly translated English documents. It is a rule of Daoism, Laozi Ch 67, to respect all, with compassion, and never put oneself above others. The reason why so many Daoist and Buddhist masters do not come to the US is because of this commercial ie “for profit” instead of spiritual use, made from Daoist practices which must never be sold, or money taken for teaching / practicing, in which case true spiritual systems become ineffective. The ordination manual itself states the strict rule that the highly secret talisman, drawn with the tongue on the hard palate of the true Daoist, must never be drawn out in visible writing, or shown to anyone. Many of the phony Longhu Shan documents shown to me break this rule, and are therefore ineffective as well as law breaking. Respectfully submitted, 敬上 3-28-2015

hundred mile journey. He had little cash left. No ATMs were working and nothing was open anyway. They approached a motel, its sign said ‘Vacancies’. His mood lifted. Hungry and tired, they approached a door which hung askew, hanging on just one hinge. Bill walked into a deserted reception area. A few keys hung on hooks behind the desk. He grabbed a couple and walked through to a small dining area. It too was deserted. A door at the back led through to a kitchen. Its doors were wide open. Not a morsel of food was left. They walked through and out into the courtyard. The keys were surplus to requirements, every door was wide open. Each room had been picked bare. The flat screen TVs that were advertised were nowhere to be seen, likewise the coffee makers and radios. However, the beds were still there. What the thieves could have done with the electrical equipment without power seemed irrelevant. They would sleep in a bed, hungry, but a lot more comfortable than they had been for the previous two nights. Bill settled Mike and Lauren into one room and told them to keep the door closed. He couldn’t buy food but he could damn well hunt for it. He walked out of the motel, across the almost desolate highway and with a vast expanse of open ground before him, settled down and waited for a target. It wasn’t long in coming. A deer came into his sights, over eight hundred yards away, but well within his range. He heard a rustle behind him but remained on target and fired. The deer went down, an instant kill. “That’s damn fine shooting, sir,” said a voice from behind. Bill had heard the two men approach but hadn’t wanted to turn and risk missing the deer. They had been almost silent in their approach, understanding what he was doing. They were hunters themselves. “Thanks,” he said, turning to greet them. “Too much for us though, happy to share.” “No that’s okay, friend, we’re fine,” they said, much to his astonishment. He was actually wondering if they would have let him have any without a fight. “Are you sure? It’s too big for me to carry all this way. I’m afraid I’m just going to cut what I need and leave the rest. By the time I come back, I imagine it’ll be picked clean.” “We were just driving past and saw you line up that shot. That is really impressive shooting.” “You’ve got gas?” asked Bill, surprised. “Friend, we have everything you can imagine, food, gas, what we don’t have much of is folks that shoot as fine as that over that distance.” “Okay,” said Bill suspiciously. “We’re a couple of miles ahead of our main party, how’d you fancy joining us?” “Joining you for what?” “Teaching these Chinese bastards that they fucked with the wrong country!” spat the one that had remained quiet up until then. Bill could see why the other one had done most of the talking. He had also probably done his fair share of teaching the Chinese or at least their president that they had messed with the wrong country. “I’ve got a niece who’d have to come with us, and her boyfriend,” he said. He wouldn’t miss the chance of helping in any way he could, but he wouldn’t leave Lauren to fend for herself. “What age?” “They’re in their twenties.” “Can they shoot?” “Absolutely!” “Welcome to the Patriotic Guard of America, friend, Montana Division,” said the man smiling widely. “Next stop, Washington!” Chapter 77 General Petlin’s desk was littered with updates from across America.

This is how we tend to learn about world history: as discrete civilizations that developed on their own over time. Now imagine a different kind of museum, one organized solely by era. You could stroll through a gallery, for example, and see a Roman silver denarius coin, a bronze coin from China’s Han dynasty, and a punch-marked coin from India’s Mauryan Empire. You would see right away that three major civilizations were going through remarkably similar changes at roughly the same time, despite the vast distance between them: each had become an empire, and each was running an economy based upon coin currency.

This was a media beat-up at its very worst. All those officials reacting to what the media labeled “The Baby Bob Incident” failed to understand the Irwin family. This is what we did--teach our children about wildlife, from a very early age. It wasn’t unnatural and it wasn’t a stunt. It was, on the contrary, an old and valued family tradition, and one that I embraced wholeheartedly. It was who we were. To have the press fasten on the practice as irresponsible made us feel that our very ability as parents was being attacked. It didn’t make any sense. This is why Steve never publicly apologized. For him to say “I’m sorry” would mean that he was sorry that Bob and Lyn raised him the way they did, and that was simply impossible. The best he could do was to sincerely apologize if he had worried anyone. The reality was that he would have been remiss as a parent if he didn’t teach his kids how to coexist with wildlife. After all, his kids didn’t just have busy roads and hot stoves to contend with. They literally had to learn how to live with crocodiles and venomous snakes in their backyard. Through it all, the plight of the Tibetan nuns was completely and totally ignored. The world media had not a word to spare about a dry well that hundreds of people depended on. For months, any time Steve encountered the press, Tibetan nuns were about the furthest thing from the reporter’s mind. The questions would always be the same: “Hey, Stevo, what about the Baby Bob Incident?” “If I could relive Friday, mate, I’d go surfing,” Steve said on a hugely publicized national television appearance in the United States. “I can’t go back to Friday, but you know what, mate? Don’t think for one second I would ever endanger my children, mate, because they’re the most important thing in my life, just like I was with my mum and dad.” Steve and I struggled to get back to a point where we felt normal again. Sponsors spoke about terminating contracts. Members of our own documentary crew sought to distance themselves from us, and our relationship with Discovery was on shaky ground. But gradually we were able to tune out the static and hear what people were saying. Not the press, but the people. We read the e-mails that had been pouring in, as well as faxes, letters, and phone messages. Real people helped to get us back on track. Their kids were growing up with them on cattle ranches and could already drive tractors, or lived on horse farms and helped handle skittish stallions. Other children were learning to be gymnasts, a sport which was physically rigorous and held out the chance of injury. The parents had sent us messages of support. “Don’t feel bad, Steve,” wrote one eleven-year-old from Sydney. “It’s not the wildlife that’s dangerous.” A mother wrote us, “I have a new little baby, and if you want to take him in on the croc show it is okay with me.” So many parents employed the same phrase: “I’d trust my kids with Steve any day.

According to kabbalistic teaching, the origin of all negativity is the desire to receive for ourselves alone. This self-serving desire, in any of its countless forms, cuts us off from the Light, distances us from the Creator, and makes true fulfillment impossible. To the extent we are connected to this desire, we are disconnected from the essence of the Creator. Yet

enabling us to establish a near-permanent “base camp” near the summit, consistently close to the top, within striking distance, never falling to the bottom of the mountain and having to start all over again. Initially, it meant I had to drastically change the environment, raise the level of talent, and teach everyone what they needed to know to get to where I wanted us to go.

She has been on my mind these last few days, her voice in my ear, reminding me of all the Roussels stretching back through time. Cursed in love, or so the story went. We were told from an early age what we were allowed to have—and what we weren’t. Told not to long for what others have, because somewhere along the way, one of us had broken someone else’s rules. But I’ve come to believe we create our own curses and carry them through life because we’ve been told it’s our lot. We’re taught to relive our mothers’ heartaches, to accept their sufferings as our own, and pass them on to the next generation, again and again, until one of us at long last says no, and the curse is finally broken. Because we’ve discovered a new kind of magick—the kind that comes with choosing for ourselves, with saying I will do something else, be something else, have something else. This was the lesson Maman was trying to teach me the night she slipped away. There are no curses. Only patterns meant to be broken. Dreams to chase. Hearts to hold. Magick to make. Another glance at the clock. It’s time. I repeat the charm once more for good luck, the words so similar to the ones I composed so many years ago, for another dress. Over distance, over time, Whatever trials might come, May the echoes of these once lost hearts Be forever joined as one.

I’M GOING TO try to persuade you to recognize the power of knowing your story and owning it in every way, because, like mine, your story is yours alone. It’s one of a kind. It seems to me that there are very few absolutes in this life; only a handful of things are true to their core. I believe your story is one of them, and there is infinite value in a life that seeks a meaningful story and is willing to be shaped by it. Human beings have been telling stories as long as there’s been a language to tell them in. For many thousands of years, since the first cave paintings, telling stories has been one of our most fundamental ways of communicating. And isn’t almost every story a connection of cause and effect? The story of how you met your spouse. How you earned that scar. Why you’re running late. Whether it’s about buying groceries or a project at work, the story is what we remember. It’s what we tell. Stories also connect us. Without story, there is no history, no way of deeply knowing one another. A grandfather tells his life story to his children’s children so years from now, that history will shape a new generation. I think about new hires at our company, and the importance of telling them stories about the early days at Magnolia, the foundation of those humble and hard-won beginnings, because that’s what keeps the spirit of the company alive. We read stories to our children every night to teach them about the world and to free their imaginations. Stories don’t ask for distance; they bring us in. We see ourselves in the characters, we resonate with the emotions, we recognize there are aspects of the human experience beyond what we’ve known. So if we think in stories, remember in stories, speak in stories, and turn just about everything we experience into a story, what does that say about the value of your own?

From this distance, they looked like rocks. Unnaturally smooth and round rocks. “Were you going to poke them with a stick?” Keelan growled. Hakeem looked uncertain. “Yes?” “When you find freaky shit in the scary woods, you don’t poke it with a stick. It can explode in your face. What do you do instead?” Hakeem clearly didn’t know the answer to that question. I almost felt sorry for him. He had just turned eighteen this year, and this was likely his first real outing. “You ask the Consort. The Consort knows everything.” “Oh,” Hakeem said. Keelan pivoted to me. “Consort, please tell us what this is.” “I have no idea.” Keelan blinked, his teaching moment temporarily derailed. He took a second to recover. “How do we proceed?” I held my hand out, and Hakeem surrendered his branch. “I’m going to poke it with a stick.

Therein lies the insight: Even though you will continue moving forever—with each move taking you half the remaining distance to the wall—the total distance you travel can never be more than 2 feet, which is your starting distance from the wall. For mathematical purposes, the total distance you travel can be approximated as 2 feet, which turns out to be very handy for computation purposes. A mathematician would say that the sum of this infinite series 1 ft + ½ ft + ¼ ft + ⅛ ft . . . converges to 2 feet, which is what our instructor was trying to teach us that day.

Damning documentation of LSD experimentation should not have been left in the hands of CIA Director Richard Helms. On January 31, 1973, one day before retiring from the CIA, Helms destroyed files on the fates of minds shattered over the previous ten years. Helms supported the mind-altering projects—Operation Chatter, Operation Bluebird/Artichoke, Operations Mknaomi, Mkultra and Mkdelta. By 1963, four years before Monterey Pop, the combined efforts of the CIA’s Directorate of Science and Technology, Army Intelligence and U.S. Chemical Corps launched covert operations that seemed necessary. U.S. agents were able to destroy any reputation by inducing hysteria or excessive emotional response, temporary or permanent insanity, encouraging suicide, erasing memory, inventing double or triple personalities inside one mind, prolonging lapses of memory, teaching racism and hatred against specific groups, causing subjects to obey instructions on the telephone or in person, hypnotically assuring that no memory remains of their assignments. The CIA has poison dart guns to kill from a distance, tranquilizers for pets so the household or neighborhood is not alerted by entry or exit. While pure LSD is typically 160 micrograms, the CIA issued 1,600 micrograms. Some of the LSD was administered to patients at Tulane University, who already had wired electrodes in their brain. Was insanity an occupational disease in the music industry? Or does this LSD, tested and described in Army documents, explain how a cultural happening that took place place in 1967-68 could be altered radically and halted?

PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind. Last is the door of death. The final resort. Nothing can hurt us after we are dead, or so we have been told.

But shall I have the strength to write this book? For there is a great distance between the words we speak uninhibitedly to a friendly audience and the discipline needed to write a book. When we are lecturing, we become animated by the joy of teaching and, at times, our words think for us. But to write a book requires really serious reflection.

PERHAPS THE GREATEST FACULTY our minds possess is the ability to cope with pain. Classic thinking teaches us of the four doors of the mind, which everyone moves through according to their need. First is the door of sleep. Sleep offers us a retreat from the world and all its pain. Sleep marks passing time, giving us distance from the things that have hurt us. When a person is wounded they will often fall unconscious. Similarly, someone who hears traumatic news will often swoon or faint. This is the mind’s way of protecting itself from pain by stepping through the first door. Second is the door of forgetting. Some wounds are too deep to heal, or too deep to heal quickly. In addition, many memories are simply painful, and there is no healing to be done. The saying “time heals all wounds” is false. Time heals most wounds. The rest are hidden behind this door. Third is the door of madness. There are times when the mind is dealt such a blow it hides itself in insanity. While this may not seem beneficial, it is. There are times when reality is nothing but pain, and to escape that pain the mind must leave reality behind.

The poison of the teaching of “equal rights for all”—has been spread abroad by Christianity more than by anything else, as a matter of principle; Christianity has, from the most secret recesses of bad instincts, waged a deadly war against every sentiment of reverence and distance between man and man, i.e., the pre-requisite to every elevation, to every growth of civilization,—out of the ressentiment of the masses, it has forged for itself its principal weapon against us, against all that is noble, glad, and high-hearted on earth, against our happiness on earth

Since in being lonely we feel only the throes of emotional distance, it is through art, books, music, movies, that we can collect our glimpses of others’ lives, that we can collect those fellow travelers.

The real distance between two generations is created by the elements they have in common, which require the cyclical repetition of the same experiences, as in the biologically inherited behavior of animal species. The differences between us and them, on the contrary, are the result of the irreversible changes that every period evolves; and these differences are the result of the historical legacy that we have handed on to them, the true legacy for which we are responsible,even if unconsciously sometimes. This is why we have nothing to teach: we can exert no influence on what most resembles our own experience; in what bears our own imprint we are unable to recognize ourselves.

… something may be written about enthusiasm by way of epilogue; if you will, of epitaph. There may even be a moral in it; history teaches us our lessons, more often than not, obliquely. Not what happened, but the meaning of what happened, concerns us. At what sources do they feed, these torrents which threaten, once and again, to carry off our peaceful country-side in ruin? Basically it is the revolt of Platonism against the Aristotelian mise en scene of traditional Christianity. The issue hangs on the question whether the Divine Fact is something given, or something to be inferred. Your Platonist, satisfied that he has formed his notion of God without the aid of syllogisms or analogies, will divorce reason from religion; it is a faculty concerned with the life of the senses, and nothing assures us that it can penetrate upwards; he is loth to theologize. Correspondingly, in his prayer, he will use no images, no mental images even, as a ladder to reach the unseen; the God who reveals himself interiorly claims a wholly interior worship as his right. Nor will this directness of access be merely one-sided; the soul's immediate approach to God finds its counterpart in an immediate approach of God to the soul; he issues his commands to it, reveals his truth to it, without any apparatus of hierarchies or doctrinal confessions to do his work for him. Finally, since God, not man, is his point of departure, the Platonist will have God served for himself alone, not in any degree for the sake of man's wellbeing; an Aristotelian trick, to make happiness, in this world or the next, the end of man! In a word, he is theocentric; he quarrels with the theologian, for supposing that God can be known derivatively; he quarrels with the liturgist, for offering outward worship; he quarrels with Church authorities, for issuing Divine commands at secondhand; he quarrels with the missionary, for urging men to save their souls, when nothing really matters except the Divine will. This is the direction Platonist thought will take, if left to itself; the resultant spirituality, it will be seen, is in line with that of the Quakers and of the Quietists. But at one very important point it is not in line with those revivalist enthusiasms which are more familiar to us. The salvation of your own soul is a business which the Quaker takes in his stride, the Quietist elaborately ignores; to the revivalist, it is everything. Aristotelian on this one point, Jansenism, Moravianism, Methodism (not all alike, but all equally) are obsessed with soteriology. For the mystic, the Cloud of Unknowing will tell us, God is so much the unique object of regard that a man's own sins will only appear as a dark speck in the middle distance, as a thing within view but not focused. Whereas Pascal will not even let us ask whether God exists, until he has forced us to admit that our need of salvation is desperate-you must not separate the two problems. There are two spiritualities; one which is too generous ever to ask, and one which is too humble ever to do anything else; at this cross-roads the mystic parts company with the revivalist, and either is tempted to exaggerate his own attitude. On the one side, we shall hear the Quaker talking dangerously about 'the Christ who died at Jerusalem', and the Quietist discouraging all meditation about the Sacred Humanity. On the other side, the figure of a Divine-Human Saviour will so fill the canvas that Zinzendorf and Howell Harris can find no real place in their system for the Eternal Father. The child's phrase, 'I love Jesus, but I hate God', is the too-candid expression of a real theological tendency

The more we have sought self-fulfillment, self-actualization, self-awareness, and self-esteem, the more we have distanced ourselves from the ones who can teach us who we really are. We have failed to recognize that as our ties to our earthly parents have unraveled, so have our ties to our heavenly parents. (Chapter 6)

What will happen to that vast body of Christians who were told Christianity is a matter of personal wellness, a competitor in the market for Self-therapy, when these shaky foundations no longer hold? Joel Olsteen says heaven has a warehouse full of blessings with my name on them. The only reason I don't have them is because I don't believe hard enough. What will happen when I finally determine I'm not cut out for this Christianity thing because my faith just doesn't pass muster? If Ken Ham is to be believed, it's already too late. The next generation is "already gone" (see supra, page 114). These are the Millennials who have actuated in their twenties what was in their hearts when they were twelve, that is, Christianity was something best grown out of and left behind. They've made their choice, answered the questions. And of those who remain, one wonders what it portends that 44% of younger evangelicals support gay marriage. It shouldn't be too much of a stretch to observe this position has more to do with cultural trends than with serious Scriptural contemplation, or contemplation on any serious theological thought, but try telling them that. Not only would that require transcending the latest slogans, but it would require considering an authority above the dictates of one's Self, and that is heresy in the religion of Gnosticism. But nature has a way of being what it is despite people's attempts to deny or reject it, to say nothing of nature's God. Nature, for example, will have the final vote on the gay marriage issue. No matter how hard two men try, they will never ever make a baby. Nature won't allow that. And eventually people will begin asking what the point of marriage was in the first place. Oh yeah, because two certain types of people – biology calls them male and female – make babies. Or again, human nature will have the final vote on the progressive experiment in collectivist action, say, in health care, and if history is a guide, that vote won't end well for progressives. We truly are individuals, not the Borg. Finally, the law of economic gravity will soon kick in on our national debt as well, reminding us that what can't go on forever won't. Then the fun begins. History teaches that days of leisurely indulgence, the sort which has always begotten Gnosticism, are numbered. It's one thing to shake your fist at the world when living a comfortable existence. Boutique rebellion against Yaltabaoth's systems of control is always fun. It's another thing to be hungry and need a damn bite to eat, or to be cold, because "the system" was finally broken beyond repair. Right around then we hear a galloping sound in the distance. That's the four horsemen coming to do what they are appointed to do. Marantha. S. D. G.

Calvin - the theologian most famous for teaching on divine providence - saw that the mystery of providence is not what Isaiah 55 is really after. He notes that some interpret the phrase "my thoughts are not your thoughts" to be a sheer distancing between God and us, expressing the enormous gulf between sacred divinity and profane humanity. Yet Calvin saw that, in fact, the flow of the passage is in exactly the opposite direction. There is indeed a great distance between God and us; we think small thoughts of God's heart, but he knows his heart is inviolably, expansively, invincibly set on us.

Prayer is a means of bringing our authentic self to God and meeting him in these mysteries. We pray because we hope and believe that surrender can be forged there, on our knees. We pray because sometimes this is all we can do when desire and the undesirable have us knotted inside. We pray because, when the woods have gone dark, when the distance between God’s Word says it and I believe it feels like impossible terrain to travel and our only companions are doubt and fear, we need words as simple as these: Your will be done.

Mathematics teaches us that the solution of the Malthus equation dx/dt = x is uniquely defined by the initial conditions (that is that the corresponding integral curves in the (t,x)-plane do not intersect each other). This conclusion of the mathematical model bears little relevance to the reality. A computer experiment shows that all these integral curves have common points on the negative t-semi-axis. Indeed, say, curves with the initial conditions x(0) = 0 and x(0) = 1 practically intersect at t = -10 and at t = -100 you cannot fit in an atom between them. Properties of the space at such small distances are not described at all by Euclidean geometry. Application of the uniqueness theorem in this situation obviously exceeds the accuracy of the model. This has to be respected in practical application of the model, otherwise one might find oneself faced with serious troubles.

All truths are against us. But we go on living, because we accept them in themselves, because we refuse to draw the consequences. Where is the man who has translated – in his behaviour – a single conclusion of the lessons of astronomy, of biology, and who has decided never to leave his bed again out of rebellion or humility in the face of the sidereal distances of the natural phenomena? Has pride ever been conquered by the evidence of our unreality? And who was ever bold enough to do nothing because every action is senseless in infinity? The sciences prove our nothingness. But who has grasped their ultimate teaching? Who has become a hero of total sloth? No one folds his arms: we are busier than the ants and the bees...

1. After dark, stars glisten like ice, and the distance they span Hides something elemental. Not God, exactly. More like Some thin-hipped glittering Bowie-being—a Starman Or cosmic ace hovering, swaying, aching to make us see. And what would we do, you and I, if we could know for sure That someone was there squinting through the dust, Saying nothing is lost, that everything lives on waiting only To be wanted back badly enough? Would you go then, Even for a few nights, into that other life where you And that first she loved, blind to the future once, and happy? Would I put on my coat and return to the kitchen where my Mother and father sit waiting, dinner keeping warm on the stove? Bowie will never die. Nothing will come for him in his sleep Or charging through his veins. And he’ll never grow old, Just like the woman you lost, who will always be dark-haired And flush-faced, running toward an electronic screen That clocks the minutes, the miles left to go. Just like the life In which I’m forever a child looking out my window at the night sky Thinking one day I’ll touch the world with bare hands Even if it burns. 2. He leaves no tracks. Slips past, quick as a cat. That’s Bowie For you: the Pope of Pop, coy as Christ. Like a play Within a play, he’s trademarked twice. The hours Plink past like water from a window A/C. We sweat it out, Teach ourselves to wait. Silently, lazily, collapse happens. But not for Bowie. He cocks his head, grins that wicked grin. Time never stops, but does it end? And how many lives Before take-off, before we find ourselves Beyond ourselves, all glam-glow, all twinkle and gold? The future isn’t what it used to be. Even Bowie thirsts For something good and cold. Jets blink across the sky Like migratory souls. 3. Bowie is among us. Right here In New York City. In a baseball cap And expensive jeans. Ducking into A deli. Flashing all those teeth At the doorman on his way back up. Or he’s hailing a taxi on Lafayette As the sky clouds over at dusk. He’s in no rush. Doesn’t feel The way you’d think he feels. Doesn’t strut or gloat. Tells jokes. I’ve lived here all these years And never seen him. Like not knowing A comet from a shooting star. But I’ll bet he burns bright, Dragging a tail of white-hot matter The way some of us track tissue Back from the toilet stall. He’s got The whole world under his foot, And we are small alongside, Though there are occasions When a man his size can meet Your eyes for just a blip of time And send a thought like SHINE SHINE SHINE SHINE SHINE Straight to your mind. Bowie, I want to believe you. Want to feel Your will like the wind before rain. The kind everything simply obeys, Swept up in that hypnotic dance As if something with the power to do so Had looked its way and said: Go ahead.

A professional poker game has many benefits. It helps to develop positive traits, such as patience, humility, control, and analytical thinking. Poker also teaches us to focus on those elements that we can control and to let go of those we have no influence over. The nature of the game and variance force us to acquire skills of capital management and distance ourselves from money. Poker primarily teaches us about discipline, self-control, and making decisions with a long-term perspective.

When we say a boy needs a father, we mean, a boy needs someone to teach him how to be a patriarch. Teach him to suppress. Teach him to be unfeeling. Teach him to lead without asking. Teach him solitude. Teach him not to cope. Teach him to explode. All in the name of maintaining the myth. Every lesson my father ever taught me came back to the myth. “One day, when you have a son of your own,” he would say, “you will understand.” I have no son of my own, but I understand. I understand that my father carried the pain of being abandoned by his father and vowed to not be like him. I understand that my father became the type of father he wished he had. I understand that for him a father was meant to set an example of hard work, that he should pass along valuable life lessons about handling money, that he should teach you how to drive and tie a double windsor, that he should come down hard when you lie or fail to live up to your potential. I also understand that as a shy insecure kid who wanted someone to talk to about his fears, there was a distance between me and my father. As someone who needed to know that I would be loved even through my mistakes, my father’s raised eyebrows, and voice, and belt, weren’t reassuring. His way of buying affection without speaking through his feelings made it harder to get close. His cold reactions to some of my proudest moments didn’t ease us toward embrace. When I tell the story of my relationship with my father, the response I hear most often is, “You had it better than most. Be grateful he was there.” And once again the myth prevents us from seeing. I did have it better than most. I’ll never deny that. My father’s sacrifices meant that I never went homeless or hungry, unclothed or unwashed. Materially, I had all that I could ask for and more — he made that possible. I would not be writing these words today if he didn’t. I’m grateful. But it doesn’t mean the strain and tension between us didn’t have an effect on me - on my sense of self. I didn’t like myself for a long time and much of that had to do with never feeling like I could do anything worthy enough to receive my father’s love. Perfection, if I could achieve such a thing, felt inadequate. I know now that it isn’t true. That he loved me in the way he knew how and he always would. But that’s not what shaped me.

Moreover, there is often a gap between one’s self-image (one that may even be shared by foreigners) and a more complicated record of history. China’s interstate history is replete with wars and military campaigns that belie the Confucian dogma stressing “soft power” based on ethical teachings and cultural appeal. Actual practice has often departed from ritualistic rhetoric and official orthodoxy. Notwithstanding arguments to the contrary, the Chinese have not always eschewed maritime initiatives, shunned commercial contact with foreigners, or insisted that the latter be treated unequally under the tributary system (e.g., Dreyer 2007; Fairbank 1968; Levathes 1994; Reid and Zheng 2009; Rossabi 1983). Nor has China always managed to maintain a hierarchical system within its borders or in East Asia. Its regional hegemony has not always been accompanied by peace; there have been numerous wars, especially when dynastic authority has declined and imperial rule weakened (e.g., Hui 2008; Wang 2009). Even China’s Great Wall, both as a physical and ideational construct, shows the considerable distance that can separate myth-making from historical reality (e.g., Waldron 1990). As these and earlier remarks suggest, I am generally skeptical about sweeping cultural, historical, and even psychological attributions, such as those suggesting ostensible Chinese nationalism, ethnocentrism, yearning for order, or proclivity for authoritarian rule (e.g., Pye 1968) as a basis for understanding contemporary Chinese foreign policy.

... and, not even on purpose, I found myself tuning out. What I thought of was Conchita and me as freshmen, if teaching her to ride a bike behind the infirmary. How long ago that seemed, how far I felt from her now; I couldn't remember talking to her even once during our senior year. And, with graduation, we were about to cut loose from each other completely--the distance between us would be physical and definitive, and perhaps we'd never speak again. It seemed an impossible thought--so often find we all come together at Ault that I had begun to believe life contained reckonings rather than just fade-outs--and yet I also saw then that as more and more years passed, the time Conchita and I had known each other, the time I had known any of my classmates, would feel decreasingly significant; eventually, it would be only a backdrop to our real lives. At some cocktail party years into the future, in an incarnation of myself I could not yet fathom, I woukd, while rummaging for an anecdote, come up with one about a girl I'd known at boarding school whose mother took us out for lunch one day while the family bodyguard sat at the next table. In the telling, I would feel no pinch of longing or regret; I would feel nothing true, nothing at all, in fact, except the wish that my companions find me amusing.