Dual Personality Quotes

people mention murder the moment you arrive i’d consider killing you if i thought you were alive you’ve got this slippery quality it makes me think of phlegm and a dual personality i hate both of them

Sometimes I feel I have a dual personality disorder; one lives the daily routine, and the other imagines.

As I, my real self, grew older, I entered more and more into the substance of my dreams. One may dream, and even in the midst of the dream be aware that he is dreaming, and if the dream be bad, comfort himself with the thought that it is only a dream. This is a common experience with all of us. And so it was that I, the modern, often entered into my dreaming, and in the consequent strange dual personality was both actor and spectator. And right often have I, the modern, been perturbed and vexed by the foolishness, illogic, obtuseness, and general all-round stupendous stupidity of myself, the primitive.

Edinburgh suited Ann; she liked the tall, dignified buildings of grey stone, the short days that sank into street-lamped evenings at five o'clock, and the dual personality of the city's main street, which on one side had glittering shops and on the other the green sweep of Princes Street Gardens.

I suppose that my inner soul - my dual personality - had realized long before that Florence was a personality of paper - that she represented a real human being with a heart, with feelings, with sympathies and with emotions only as a bank-note represents a certain quantity of gold.

In the view of one prominent alienist, she was “a woman of dual personality: a kind and indulgent mother at certain times and at others a demon without fear of God of man or of the law.

Often black people, especially non-gay folk, become enraged when they hear a white person who is gay suggest homosexuality is synonymous with the suffering people experience as a consequence of racial exploitation and oppression. The need to make gay experience and black experience of oppression synonymous seems to be one that surfaces much more in the minds of white people. Too often it is a way of minimizing or diminishing the particular problems people of color face in a white supremacist society, especially the problems ones encounter because they do not have white skin. Many of us have been in discussions where a non-white person – a black person – struggles to explain to white folks that while we can acknowledge that gay people of all colors are harassed and suffer exploitation and domination, we also recognize that there is a significant difference that arises because of the visibility of dark skin. Often homophobic attacks on gay people of all occur in situations where knowledge of sexual preference is established – outside of gay bars, for example. While it in no way lessens the severity of such suffering for gay people, or the fear that it causes, it does mean that in a given situation the apparatus of protection and survival may be simply not identifying as gay. In contrast, most people of color have no choice. No one can hide, change or mask dark skin color. White people, gay and straight, could show greater understanding of the impact of racial oppression on people of color by not attempting to make these oppressions synonymous, but rather by showing the ways they are linked and yet differ. Concurrently, the attempt by white people to make synonymous experience of homophobic aggression with racial oppression deflects attention away from the particular dual dilemma that non-white gay people face, as individuals who confront both racism and homophobia.

The truth is, there is good and bad in everybody, in every nation, in every race, and in every religion. To hear someone say that all the people that belong to a certain country, race, or religion are bad — is extremely untruthful and makes the person making the statement lose credibility right away. We are all flawed and even nature is flawed. Nobody is perfect, and no country, race or religion is perfect. Duality and polarity are imprinted in everything in nature — in all humans, and even within ourselves. For example, there are those who are ignorant, and those who are wise.

Only the person with borderline can travel from reality to distortion and back, speaking both tongues with dual citizenship—not quite delusional, but with an alternative framework—to help manage a hostile, unpredictable reality.

...above all, let your focus be on remaining a full person. Take time for yourself. Nurture your own needs. Please do not think of it as 'doing it all'. Our culture celebrates the idea of women who are able to 'do it all' but does not question the premise of that praise. I have no interest in the debate about women doing it all because it is a debate that assumes that caregiving and domestic work are singularly female domains, and idea that I strongly reject. Domestic work and caregiving should be gender-neutral, and we should be asking not whether a woman can 'do it all' but how best to support parents in their dual duties at work and at home.

But, personally, I'm afraid I can't see sheep inside boxes. Perhaps I'm a bit like the grown-ups. I've had to grow old.

from the earliest passages to the diary’s final entry, in which she talks about her “dual personality,” the lighthearted, superficial side that lies in wait to ambush and push away her “better, deeper, and purer” self.

She thought of the laughing, carefree Jem who had driven her to Launceston, who had swung hands with her in the market square, who had kissed her and held her. Now he was grave and silent, his face in shadow. The idea of a dual personality troubled her, and frightened her as well. He was like a stranger to her tonight, obsessed by some grim purpose she could not understand.

There came a time in my life when I had to admit to myself that I have some very clear narcissistic tendencies. Ironically, it occurred during the writing of my book The Emotionally Abused Woman. As I listed the symptoms of narcissism, I was amazed to find that I recognized myself in the description of the disorder. It should have been no surprise to me because I come from a long line of narcissists. My mother and several of her brothers suffered from the disorder, as did her mother. For some reason, though, I imagined that I’d escaped our family curse. I should have known that it’s not that easy to.

Alternatively, the person may be reacting normally to an intolerable situation, but misguided professionals incorrectly focus on changing the individual rather than modifying the person’s situation or environment.

Well then, you can judge yourself, — the King replied. — That's the most difficult thing of all. It's much more difficult to make a judgment on yourself than on anyone else. If you can manage to judge yourself well, you're a truly wise person.

But there is a great difficulty that I have mentioned only indirectly up till now. This is that every personification of the unconscious—the shadow, the anima, the animus, and the Self—has both a light and a dark aspect. We saw before that the shadow may be base or evil, an instinctive drive that one ought to overcome. It may, however, be an impulse toward growth that one should cultivate and follow. In the same way the anima and animus have dual aspects: They can bring life-giving development and creativeness to the personality, or they can cause petrification and physical death. And even the Self, the all-embracing symbol of the unconscious, has an ambivalent effect, as for instance in the Eskimo tale (this page), when the “little woman” offered to save the heroine from the Moon Spirit but actually turned her into a spider.

I am a survivor, but I also am, and always will be, a victim. I can't speak for others who share this dual identity, but I can say for myself that, while I wish to be the proud person who exclusively occupies the title of survivor, I still claim the territory of the shivering, cowering victim.

Cat Ellington is the Bo Jackson of the creative arts. Everything she does, she does extremely well. And I'm proud of her. I'm proud to say that a woman as beautiful and gifted as she is has a solid place in both my personal and professional lives. ("The Making of Dual Mania: Filmmaking Chicago Style," 2018)

I used to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert, something entirely different from “spare time.” That illusion, as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable, as formerly appeared, any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously inter-related; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

As a thought experiment, von Neumann's analysis was simplicity itself. He was saying that the genetic material of any self-reproducing system, whether natural or artificial, must function very much like a stored program in a computer: on the one hand, it had to serve as live, executable machine code, a kind of algorithm that could be carried out to guide the construction of the system's offspring; on the other hand, it had to serve as passive data, a description that could be duplicated and passed along to the offspring. As a scientific prediction, that same analysis was breathtaking: in 1953, when James Watson and Francis Crick finally determined the molecular structure of DNA, it would fulfill von Neumann's two requirements exactly. As a genetic program, DNA encodes the instructions for making all the enzymes and structural proteins that the cell needs in order to function. And as a repository of genetic data, the DNA double helix unwinds and makes a copy of itself every time the cell divides in two. Nature thus built the dual role of the genetic material into the structure of the DNA molecule itself.

CEO Gil Amelio stumbled. Ellison may have been baffled when Jobs insisted that he was not motivated by money, but it was partly true. He had neither Ellison’s conspicuous consumption needs nor Gates’s philanthropic impulses nor the competitive urge to see how high on the Forbes list he could get. Instead his ego needs and personal drives led him to seek fulfillment by creating a legacy that would awe people. A dual legacy, actually: building innovative products and building a lasting company. He wanted to be in the pantheon with, indeed a notch above, people like Edwin Land, Bill Hewlett, and David Packard. And the best way to achieve all this was to return to Apple and reclaim his kingdom. And yet when the cup of power neared his lips, he became strangely hesitant, reluctant, perhaps coy. He returned to Apple officially in January 1997 as a part-time advisor, as he had told Amelio he would. He began to assert himself in some personnel areas, especially in protecting his people who had made the transition from NeXT. But in most other ways he was unusually passive. The decision not to ask him to join the board offended him, and he felt demeaned

In order to maintain a modicum of sanity needed to continue the vigorous fight for survival, we busy ourselves with repressing and then remembering that our ultimate fate is death. Living vigorously necessitates sparring with the forerunning concept of death. At times, it seems necessary to refuse acknowledging the tragic brevity of our existence while we greedily chase our innermost dream of experiencing and voicing the ecstasy of life. We dual constantly between the conflicting emotions wrung from expressing our enthusiasm for life, and capitulating to the dire ramifications of growing despondency given our keen awareness that we are operating under a death sentence. We begin in earnest and gladness, but we must be ever vigilant to avoid unraveling in despondency and madness.

Around the same time as Jon Kabat-Zinn invented MBSR, and Margaret Thatcher won power vowing to “liberate those who create wealth,”8 Michel Foucault identified the “neoliberal turn.” In this cultural shift, the French thinker explained, there is a dual style of government, extending far beyond political activity. Foucault refers to this concept as “governmentality,” which links power relations to processes of subjectification — or what he described as the “conduct of conduct.” In other words, neoliberal institutions exercise micro-levels of power, reformulating what it means to be a person, self and identity.

I had a lot of resentment against my brothers for what they did to me. I carried this anger around with me, and it was actually making me sick. There is a saying in AA that if you have resentments it keeps you away from the joy of sobriety, and this was true. I was carrying a load on my shoulders. One day we talked about the abuse in counselling, and my counsellor asked me if it was happening today. I said, “No.” She suggested living for today and leaving yesterday in the past. I did not know what she meant until I got thinking about it. If I dwelled on the past it would rob me of today. That made a lot of sense. I was stuck in the past. To get past it, I had to accept that yes I was a victim of sexual abuse and yes, I was a victim of residential school, but that was in the past. This is very hard to do because the result of these events changed my views on everything I do today. I have to learn how to keep myself in the present, instead of the past. It is a continuous battle within me. It is like I have dual personalities, and one wants to overtake the other. One still wants to be Karen the victim, who wants the attention and pity. The other, Karen the Survivor, wants to be independent and strong and wants to help others.

Thanks to superior organization, the Egyptian armed forces scored a dual victory, on land and sea, over that second alliance. The fleet of the “Peoples of the North” was entirely destroyed and the invasion route through the Delta was cut. At the same time a third coalition of the same white-skinned Indo-Aryans was being assembled, again in Libya, against the Black Egyptian nation. Yet, this was not a racial conflict in the modern sense. To be sure, the two hostile groups were fully conscious of their ethnic and racial differences, but it was much more a question of the great movement of disinherited peoples of the north toward richer and more advanced countries. Ramses III demolished that third coalition as he had destroyed the first two.... As a result of this third victory over the Indo-Aryans, he took an exceptional number of prisoners. This enabled him to increase appreciably the slave labor force on royal construction sites and in the army. Such was invariably the procedure for acclimating white-skinned persons in Egypt, a process that became especially widespread during the low period. By bearing this in mind, we may avoid attributing a purely imaginary role to people who contributed absolutely nothing to Egyptian civilization.

Such are the incalculable effects of that negative passion of indifference, that hysterical and speculative resurrection of the other. Racism, for example. Logically, it should have declined with the advance of Enlightenment and democracy. Yet the more hybrid our cultures become, and the more the theoretical and genetic bases of racism crumble away, the stronger it grows. But this is because we are dealing here with a mental object, an artificial construct, based on an erosion of the singularity of cultures and entry into the fetishistic system of difference. So long as there is otherness, strangeness and the (possibly violent) dual relation -- as we see in anthropological accounts up to the eighteenth century and into the colonial phase -- there is no racism properly so-called. Once that `natural' relation is lost, we enter into a phobic relationship with an artificial other, idealized by hatred. And because it is an ideal other, this relationship is an exponential one: nothing can stop it, since the whole trend of our culture is towards a fanatically pursued differential construction, a perpetual extrapolation of the same from the other. Autistic culture by dint of fake altruism. All forms of sexist, racist, ethnic or cultural discrimination arise out of the same profound disaffection and out of a collective mourning, a mourning for a dead otherness, set against a background of general indifference -- a logical product of our marvellous planet-wide conviviality. The same indifference can give rise to exactly opposite behaviour. Racism is desperately seeking the other in the form of an evil to be combated. The humanitarian seeks the other just as desperately in the form of victims to aid. Idealization plays for better or for worse. The scapegoat is no longer the person you hound, but the one whose lot you lament. But he is still a scapegoat. And it is still the same person.

Advaita, being the non-dual reality, necessarily points to the essential truth in all religions. Paula Marvelly points out that: 'All religions and faiths contain an esoteric heart, a mystical belief that I AM is in fact synonymous with God.' (Ref. 353) As Gandhi said: 'If the same divinity constitutes the core of all individuals, they cannot but be equal. Further, divinity in one person cannot in any way be unjust to the same divinity in another person.' (Ref. 215) Sayings from the bible such as those of God to Moses ('I am that I am' ) or of Christ ('The kingdom of heaven is within you') express the fundamental truth of Advaita, the non-dual reality of Brahman.

Recent advances in experimental psychology and neuroimaging have allowed us to study the boundary between conscious and unconscious mental processes with increasing precision. We now know that at least two systems in the brain—often referred to as “dual processes”—govern human cognition, emotion, and behavior. One is evolutionarily older, unconscious, and automatic; the other evolved more recently and is both conscious and deliberative. When you find another person annoying, sexually attractive, or inadvertently funny, you are experiencing the percolations of System 1. The heroic efforts you make to conceal these feelings out of politeness are the work of System 2.

The trolley studies show people’s moral heterogeneity. In them approximately 30 percent of subjects were consistently deontologists, unwilling to either pull a lever or push a person, even at the cost of those five lives. Another 30 percent were always utilitarian, willing to pull or push. And for everyone else, moral philosophies were context dependent. The fact that a plurality of people fall into this category prompts Greene’s “dual process” model, stating that we are usually a mixture of valuing means and ends. What’s your moral philosophy? If harm to the person who is the means is unintentional or if the intentionality is really convoluted and indirect, I’m a utilitarian consequentialist, and if the intentionality is right in front of my nose, I’m a deontologist.

He had told Larry Ellison that his return strategy was to sell NeXT to Apple, get appointed to the board, and be there ready when CEO Gil Amelio stumbled. Ellison may have been baffled when Jobs insisted that he was not motivated by money, but it was partly true. He had neither Ellison’s conspicuous consumption needs nor Gates’s philanthropic impulses nor the competitive urge to see how high on the Forbes list he could get. Instead his ego needs and personal drives led him to seek fulfillment by creating a legacy that would awe people. A dual legacy, actually: building innovative products and building a lasting company. He wanted to be in the pantheon with, indeed a notch above, people like Edwin Land, Bill Hewlett, and David Packard. And the best way to achieve all this was to return to Apple and reclaim his kingdom.

Wrecked and despondent at midlife, I need to undertake a strict personal evaluation that will lead to personal transformation. I must be willing to start afresh and attempt to make myself anew. In order to begin all over and not culminate in the same deadhead rut as before, I admit to harboring personal insecurities and boldly confront my greatest fears. In order to establish an altered foundation that will support a revised self, I commence by asking the pertinent questions. If I run fast enough and long enough, can I quash slavish personal demons and capture an elusive self? Can I exercise the self-discipline to eliminate the artificial screens that I hide behind in order to peer out at the formidable world? Do I possess the personal audacity to explore unfamiliar terrain and the internal grit to dual the primal flex of nature’s power while accepting on equal terms the thrall and tragic beauty of surviving in a violent habitat?

This region concentrates our learned knowledge of letter strings, to such an extent that it can be considered as our brain’s “letter box.” It is this brain area, for instance, that allows us to recognize a word regardless of its size, position, font, or cAsE, whether UPPERCASE or lowercase.39 In any literate person, this region, which is located in the same spot in all of us (give or take a few millimeters), serves a dual role: it first identifies a string of learned characters, and then, through its direct connections to language areas,40 it allows those characters to be quickly translated into sound and meaning. What would happen if we scanned an illiterate child or adult as she progressively learned to read? If the theory is correct, then we should literally see her visual cortex reorganize. The neuronal recycling theory predicts that reading should invade an area of the cortex normally devoted to a similar function and repurpose it to this novel task. In the case of reading, we expect a competition with the preexisting function of the visual cortex, which is to recognize all sorts of objects, bodies, faces, plants, and places.

A future marriage, or a past one, may be investigated and explained in terms of writing by one of its parties, but it is doubtful whether an existing marriage can ever be described directly in the first person and convey a sense of reality. Even those writers who suggest some of the substance of married life best, stylise heavily, losing the subtlety of the relationship at the price of a few accurately recorded, but isolated, aspects. To think at all objectively about one’s own marriage is impossible, while a balanced view of other people’s marriage is almost equally hard to achieve with so much information available, so little to be believed. Objectivity is not, of course, everything in writing; but, even after one has cast objectivity aside, the difficulties of presenting marriage are inordinate. Its forms are at once so varied, yet so constant, providing a kaleidoscope, the colours of which are always changing, always the same. The moods of a love affair, the contradictions of friendship, the jealousy of business partners, the fellow feeling of opposed commanders in total war, these are all in their way to be charted. Marriage, partaking of such – and a thousand more – dual antagonisms and participations, finally defies definition.

A person can be recognized or granted citizenship on a number of bases. Usually citizenship based on circumstances of birth is automatic, but an application may be required. Citizenship by birth (jus sanguinis). Born within a country (jus soli). Some people are automatically citizens of the state in which they are born. Most countries in the Americas grant unconditional jus soli citizenship, while it has been limited or abolished in almost all other countries. Citizenship by marriage (jus matrimonii). Naturalization. States normally grant citizenship to people who have entered the country legally and been granted permit to stay, or been granted political asylum, and also lived there for a specified period. In some countries, naturalization is subject to conditions which may include passing a test demonstrating reasonable knowledge of the language or way of life of the host country, good conduct (no serious criminal record) and moral character (such as drunkenness, or gambling), vowing allegiance to their new state or its ruler and renouncing their prior citizenship. Some states allow dual citizenship and do not require naturalized citizens to formally renounce any other citizenship. Citizenship by investment or Economic Citizenship. Wealthy people invest money in property or businesses, buy government bonds or simply donate cash directly, in exchange for citizenship and a passport.

I USED to imagine life divided into separate compartments, consisting, for example, of such dual abstractions as pleasure and pain, love and hate, friendship and enmity; and more material classifications like work and play: a profession or calling being, according to that concept—one that seemed, at least on the surface, unequivocally assumed by persons so dissimilar from one another as Widmerpool and Archie Gilbert—something entirely different from ‘spare time’. That illusion—as such a point of view was, in due course, to appear—was closely related to another belief: that existence fans out indefinitely into new areas of experience, and that almost every additional acquaintance offers some supplementary world with its own hazards and enchantments. As time goes on, of course, these supposedly different worlds, in fact, draw closer, if not to each other, then to some pattern common to all; so that, at last, diversity between them, if in truth existent, seems to be almost imperceptible except in a few crude and exterior ways: unthinkable as formerly appeared any single consummation of cause and effect. In other words, nearly all the inhabitants of these outwardly disconnected empires turn out at last to be tenaciously interrelated; love and hate, friendship and enmity, too, becoming themselves much less clearly defined, more often than not showing signs of possessing characteristics that could claim, to say the least, not a little in common; while work and play merge indistinguishably into a complex tissue of pleasure and tedium.

Treating Abuse Today 3(4) pp. 26-33 TAT: I want to move back to an area that I'm not real comfortable asking you about, but I'm going to, because I think it's germane to this discussion. When we began our discussion [see "A Conversation with Pamela Freyd, Ph.D., Part 1", Treating Abuse Today, 3(3), P. 25-39] we spoke a bit about how your interest in this issue intersected your own family situation. You have admitted writing about it in your widely disseminated "Jane Doe" article. I think wave been able to cover legitimate ground in our discussion without talking about that, but I am going to return to it briefly because there lingers an important issue there. I want to know how you react to people who say that the Foundation is basically an outgrowth of an unresolved family matter in your own family and that some of the initial members of your Scientific Advisory Board have had dual professional relationships with you and your family, and are not simply scientifically attached to the Foundation and its founders. Freyd: People can say whatever they want to say. The fact of the matter is, day after day, people are calling to say that something very wrong has taken place. They're telling us that somebody they know and love very much, has acquired memories in some kind of situation, that they're sure are false, but that there has been no way to even try to resolve the issues -- now, it's 3,600 families. TAT: That's kind of side-stepping the question. My question -- Freyd: -- People can say whatever they want. But you know -- TAT: -- But, isn't it true that some of the people on your scientific advisory have a professional reputation that is to some extent now dependent upon some findings in your own family? Freyd: Oh, I don't think so. A professional reputation dependent upon findings in my family? TAT: In the sense that they may have been consulted professionally first about a matter in your own family. Is that not true? Freyd: What difference does that make? TAT: It would bring into question their objectivity. It would also bring into question the possibility of this being a folie à deux --

You must transform yourself into a person who makes things happen by the use of the balanced power of your imagination, both the projective and the receptive abilities that lead you to the dual powers of inspiration, both receptive and projective.

Though I may have been a clumsy smoker, I was a pretty slick drunk. I was still able to be the kid that got good grades and was polite and lovable around my parents and other family members. I quickly developed dual personalities: the good girl and the bad girl that I could switch on and off depending on the situation.

a ray of light and hope is provided only by some liberal persons from the media. For example, Pakistani anchor Kamran Khan on Geo TV had the courage to ask these questions: ‘Why has it become a sin for us to call ourselves Pakistanis? Why is it that every terror attack anywhere in the world has a Pakistan connection? Why have our rulers followed a dual policy on terrorism if terrorists have bled us so badly?

Even if the social order of technocracy threatened the species with nuclear annihilation and the individual young person with psychic fragmentation, the media technologies produced by that order offered the possibility of individual and collective transformation. McLuhan's dual emphases also allowed young people to imagine the local communities they built around these media not simply as communities built around consumption of industrial products, but as model communities for a new society.

The dual ends of Arca's personality - he is both a press-shy introvert and, in his visual work, a bold exhibitionist - come through in the breadth of his compositions.

David and Neil were MBA students at the Wharton School when the cash-strapped David lost his eyeglasses and had to pay $700 for replacements. That got them thinking: Could there be a better way? Neil had previously worked for a nonprofit, VisionSpring, that trained poor women in the developing world to start businesses offering eye exams and selling glasses that were affordable to people making less than four dollars a day. He had helped expand the nonprofit’s presence to ten countries, supporting thousands of female entrepreneurs and boosting the organization’s staff from two to thirty. At the time, it hadn’t occurred to Neil that an idea birthed in the nonprofit sector could be transferred to the private sector. But later at Wharton, as he and David considered entering the eyeglass business, after being shocked by the high cost of replacing David’s glasses, they decided they were out to build more than a company—they were on a social mission as well. They asked a simple question: Why had no one ever sold eyeglasses online? Well, because some believed it was impossible. For one thing, the eyeglass industry operated under a near monopoly that controlled the sales pipeline and price points. That these high prices would be passed on to consumers went unquestioned, even if that meant some people would go without glasses altogether. For another, people didn’t really want to buy a product as carefully calibrated and individualized as glasses online. Besides, how could an online company even work? David and Neil would have to be able to offer stylish frames, a perfect fit, and various options for prescriptions. With a $2,500 seed investment from Wharton’s Venture Initiation Program, David and Neil launched their company in 2010 with a selection of styles, a low price of $95, and a hip marketing program. (They named the company Warby Parker after two characters in a Jack Kerouac novel.) Within a month, they’d sold out all their stock and had a 20,000-person waiting list. Within a year, they’d received serious funding. They kept perfecting their concept, offering an innovative home try-on program, a collection of boutique retail outlets, and an eye test app for distance vision. Today Warby Parker is valued at $1.75 billion, with 1,400 employees and 65 retail stores. It’s no surprise that Neil and David continued to use Warby Parker’s success to deliver eyeglasses to those in need. The company’s Buy a Pair, Give a Pair program is unique: instead of simply providing free eyeglasses, Warby Parker trains and equips entrepreneurs in developing countries to sell the glasses they’re given. To date, 4 million pairs of glasses have been distributed through Warby Parker’s program. This dual commitment to inexpensive eyewear for all, paired with a program to improve access to eyewear for the global poor, makes Warby Parker an exemplary assumption-busting social enterprise.

Get a Dual Perspective "Having a dual perspective means thinking not just in terms of what you want to say and hear but also in terms of the other person’s interests." - Conversationally Speaking, page 9 A dual perspective requires humility. Humility is to consider others better than yourself. Humble people ask questions like, “How can I benefit this person?” or “How can I empathize with this person’s feelings?” People ought to consider their conversation partner’s interests and seek every way to cater your words to their betterment. Here’s a practical way to accentuate a dual perspective… Ask the other person what activities interest him/her and find an activity you both enjoy. Seek to benefit the other person and then look for mutual benefit. For instance, your acquaintance expresses his interest in golf, theatre, and investing to you. If you despise theatre and investing, talk about golf. Common interests fuel conversation. If all the activities your conversation partner enjoys are boring to you, suck it up. Practice humility and engage in their interests. You may learn something new! Not every conversation will provide mutual benefit and not every conversation should provide mutual benefit. Even still, you should always seek this mutual outcome. Conversation requires engagement from two parties. The quicker you arrive at a topic you both enjoy, the easier it is to continue conversation. This dual perspective mindset initially benefits others and will normally reciprocate benefit to you.

Ask Questions "Ask questions, show interest in the response you receive, and then attempt to link those responses to your own knowledge and experience" - Conversationally Speaking, page 58 Ask questions. Lots of them! Actually, don’t ask too many questions. Questions are simply a means to enter conversation. You should ask questions that promote conversation. Don’t ask just any type of question if your goal is to encourage conversation. Yes/No questions are typically starter questions that should quickly dissolve. Open-ended questions are normally the way to go! Instead of starting sentences with “Who” or “When”, try “How” or “Why”. If conversation stops, either leave or ask an open-ended question. Try to stay away from cliché questions because they generally elicit cliché answers. There is such a thing as an open-ended question that is too open and cliché. For example, Americans like to respond “Pretty good” or “Not bad” to the question “How’d it go today?” Also, stay away from initially asking difficult questions. In an effort to make your conversation partner comfortable, ask a simple question that they should obviously know. Questions are a crucial instrument to equip a person for a good conversation. The right question will help you maneuver through any conversational cross-point and is a genuine way to connect with others. Once you ask a question, listen actively! When it’s your turn to respond, try to express their reality using your own words. Asking questions ought to benefit your conversation partner as you intend to give them an opportunity to speak. Use questions liberally and wisely. Take the dual perspective, be specific and direct, and ask good questions. Seek every opportunity to benefit your conversation partner as you express genuine interest in them. Conversational speaking is a skill. You must practice every day. Try focusing on one element of communication at a time. Perhaps this week, do all possible to handle criticism constructively by asking for details and agreeing with the truth. Next week, intentionally practice another aspect of communication. Opportunity awaits us every day. We just need to engage and enjoy every occasion.

Another survivor, Charlotte Delbo, describes her dual existence after Auschwitz: “[T]he ‘self’ who was in the camp isn’t me, isn’t the person who is here, opposite you. No, it’s too unbelievable. And everything that happened to this other ‘self,’ the one from Auschwitz, doesn’t touch me now, me, doesn’t concern me, so distinct are deep memory and common memory. . . . Without this split, I wouldn’t have been able to come back to life.”29 She comments that even words have a dual meaning: “Otherwise, someone [in the camps] who has been tormented by thirst for weeks would never again be able to say: ‘I’m thirsty. Let’s make a cup of tea.’ Thirst [after the war] has once more become a currently used term. On the other hand, if I dream of the thirst I felt in Birkenau [the extermination facilities in Auschwitz], I see myself as I was then, haggard, bereft of reason, tottering.”30 Langer hauntingly concludes, “Who can find a proper grave for such damaged mosaics of the mind, where they may rest in pieces? Life goes on, but in two temporal directions at once, the future unable to escape the grip of a memory laden with grief.”31

Dunne’s dreams seemed to him evidence for what Einstein and other physicists and mathematicians were just beginning to assert: that since the present moment depends entirely on where you stand in relation to events—what might be in the past for one observer may still be in the future for another observer, and vice versa—then the future must in some sense already exist. Einstein’s theory of relativity suggested that time was a dimension like space. To help visualize this, his teacher, Hermann Minkowski, pictured “spacetime” as a four-dimensional block. For the purposes of this book, let’s make it a glass block so we can see what is happening inside it. One’s life, and the “life” of any single object or atom in the universe, is really a line—a “world line”—snaking spaghetti-like through that glass block. The solid three-dimensional “you” that you experience at any moment is really just a slice or cross section of a four-dimensional clump of spaghetti-like atoms that started some decades ago as a zygote, gradually expanded in size by incorporating many more spaghetti-strand atoms, and then, after several decades of coherence (as a literal “flying spaghetti monster”) will dissipate into a multitude of little spaghetti atoms going their separate ways after your death. (They will recoalesce in different combinations with other spaghetti-strand atoms to make other objects and other spaghetti beings, again and again and again, until the end of the universe.) What we perceive at any given moment as the present state of affairs is just a narrow slice or cross-section of that block as our consciousness traverses our world-line from beginning to end. (If it helps envision this, the comic artist, occult magician, and novelist Alan Moore has recently revised the “block” to a football—one tip being the big bang, the other the “big crunch” proposed in some cosmological models.32 I will stick with the term “glass block” since I am not a football fan and “glass football” sounds odd.) Precognitive dreams, Dunne argued, show that at night, as well as other times when the brain is in a relaxed state, our consciousness can wriggle free of the present moment and scan ahead (as well as behind) on our personal world-line, like a flashlight at night illuminating a spot on the path ahead. This ability to be both rooted mentally in our body, with its rich sensory “now,” and the possibility of coming unstuck in time (as Vonnegut put it) suggested to Dunne that human consciousness was dual. We not only possess an “individual mind” that adheres to the brain at any given time point, but we also are part of a larger, “Universal Mind,” that transcends the now and that spaghetti-clump body. The Universal Mind, he argued, is ultimately shared—a consciousness-in-common—that is equivalent to what has always been called “God.

Each part of the EKG system works together as a puzzle, and each part contains a number of potential strategies that you can choose from to create your desired Nomad Capitalist lifestyle: E - Enhance Your Personal Freedom ● Living Overseas - Whether in one place, a few places, or as a perpetual traveler. ● Second Passports and Residencies - Obtain a residence permit or citizenship in another country for better travel, better treatment, and more options. ● Digital Privacy - Host your website overseas or use secure offshore email. ● Socializing Overseas - Make friends, dates, or a lifelong partner in another country. ● Personal Happiness - Find the place where you feel totally at home. K - Keep More of Your Money ● Tax Reduction - Legally reduce or eliminate your personal taxes by relocating your business the right way. ● Offshore Banking - Protect your money in quality banks and earn higher returns. ● Offshore Companies - Legally choose the tax rate for your business. G - Grow Your Money ● Frontier Market Entrepreneurship - Start a business in a less developed market. ● Foreign Real Estate - Buy, rent, sell, or hold property in fast-growing markets. ● Foreign Currencies - Earn high rates of return just by holding another currency.

Pero en el vedanta no dual (advaita), la realidad última no es el Creador, sino el Absoluto, llamado Brahman, que trasciende el tiempo, el espacio y la causalidad, y está por encima de cualquier creador personal. Nuestro ser individual, nuestra alma (Atman), es una con el Absoluto o Brahman, que es el Yo o el Ser supremo (Paramatman). Así, el alma no es simplemente una parte del Creador, sino que es una con el fundamento mismo del Ser-Conciencia-Felicidad del que todo emerge, incluso el Creador mismo.

The final person’s pretext had been taken by the person before him, and he was left at a loss for words. Chu Wanning’s frosty gaze swept toward him, and he rambled out in a panic, “Yuheng Elder, Mo-shidi once helped me dual cultivate—” “Pfft.” Someone failed to hold in their laughter.

MANY YEARS AGO, I had joined the local news desk of a prominent newspaper in Bengaluru, the sleepy south Indian town that became the country’s Silicon Valley. After trying my hand at crime reporting and general business journalism, I developed an interest in tracking technology. Among other things in the mid noughties, I had half a page in the paper to feature new gadgets every week. Nokia, Blackberry, Samsung and a few other companies were regulars on the page. While I was enjoying my work, my salary needed a boost. (The media industry’s decline was just about beginning, and salaries were as poor then as they are today.) Getting out of the rather difficult circumstances that I found myself in, I moved on to the Economic Times to report on technology. The business daily was India’s largest pink paper by circulation, and I worked with some of the best journalists of the time. My job was mainly to write about technology services companies. Soon I got bored with tracking quarterly results and rehearsed statements. This was around 2012, and India’s start-up ecosystem was in its infancy. I quit the paper to join a start-up blog. I didn’t ask for a raise. I was just happy to be able to write about start-ups and their founders. It was something new, and their excitement was infectious. In those days, ‘start-up’ was not a mainstream beat in India. Only niche blogs wrote about them. On the personal front, there were months when I was flat broke. One evening I sold my old Nokia 5800 for ₹300 at a second-hand electronics shop to buy a packet of biryani. That is still the best biryani I’ve ever had. The two years at the start-up blog were also my best two years ever. As start-ups became the buzzword, I went back to the pink paper to write about them. I was able to upgrade my life a little. I moved into a middle-class apartment with my family. I got some furniture and so on. After selling the Nokia phone, I used a feature phone for a few days. But now I had to upgrade my phone. After much research, I zeroed in on a Micromax handset. Micromax, a Gurgaon-based company that began making handsets in 2008, had some smartphones that were affordable on a young journalist’s salary. It was also a leading brand and had some interesting features such as dual SIM and a great touchscreen display. Going from a phone that ran on Symbian (Nokia’s proprietary operating system that failed) to an Android-based phone was like suddenly being

In the 6th century B.C., the Median kingdom included what is now Iran, Turkey, Iraq and surrounding areas. The Medo-Persian empire, a powerful dual empire, lasted until its conquest by Alexander the Great in 330 B.C. The area, for centuries, has been populated by Muslims. When God removes His protection from the Daughter of Babylon, He will stir up the kings of the Medes to destroy the Daughter of Babylon. Those persons would be from the area that today includes Iran and Iraq.

This point notwithstanding, consistent with Holmes et al.’s (2005) emphasis in defining compartmentalization as “a deficit in the ability to deliberately control processes or actions that would normally be amenable to such control” (Holmes et al., p. 7), a particularly distressing variant of disintegrated or compartmentalized functions entails the perceived separation of will from action, that is, the dissociative compartmentalization of perceived agency. In other words, a person may experience a lack of normally expected conscious volitional control over his or her cognitive and behavioral–motor functions, with actions thus performed seemingly beyond the person’s own will. For example, a traumatized client described taking very high (though fortunately nonlethal) doses of prescription medications “against her will.” Specifically, despite her best intentions, she has frequently found that she cannot stop consuming the medication, the experience akin to her thoughts and actions seeming to be under dual control. Another traumatized client has described the experience of being without volitional control to stop acts of self-mutilation, which may, upon subsequent reflection, be understood as motivated by self-loathing and as epitomizing an act of aggression toward herself. In

Abhinavagupta in his work on language mysticism, Paratrishika Vivarana, says that everything in the universe is of the form of the Trika, the three. It is Shiva, Shakti and nara (nara—the individual, and everything that is not Shiva and Shakti). This triad is reflected in the grammatical structure first person (I), second person (you) and third person (he, she or it). Abhinava says that the first person is always Shiva. When the first person has a counterpart and becomes dual, then the second person is always Shakti. When the two become many, the third person is always nara. The first person is of primary importance, the second next, and then the third.

There may not be an emotion more complex than the dual stations of pride. The positive connation of pride – the telluric current resulting from both natural causes and interactions of human beings – flows from the conception of applying a person’s best effort to accomplish worthwhile tasks. The negative connotation of pride refers to an inflated sense of one’s personal status or accomplishments.

After this laying-aside process has been performed, the student will find himself in conscious possession of a "Self" which may be considered in its "I" and "Me" dual aspects. The "Me" will be felt to be a Something mental in which thoughts, ideas, emotions, feelings, and other mental states may be produced. It may be considered as the "mental womb," as the ancients styled it — capable of generating mental offspring. It reports to the consciousness as a "Me" with latent powers of creation and generation of mental progeny of all sorts and kinds. Its powers of creative energy are felt to be enormous. But still it seems to be conscious that it must receive some form of energy from either its "I" companion, or else from some other "I," ere it is able to bring into being its mental creations. This consciousness brings with it a realization of an enormous capacity for mental work and creative ability. But the student soon finds that this is not all that he finds within his inner consciousness. He finds that there exists a mental Something which is able to Will that the "Me" act along certain creative lines, and which is also able to stand aside and witness the mental creation. This part of himself he is taught to call his "I." He is able to rest in its consciousness at will. He finds there not a consciousness of an ability to generate and actively create, in the sense of the gradual process attendant upon mental operations, but rather a sense and consciousness of an ability to project an energy from the "I" to the "Me" — a process of "willing" that the mental creation begin and proceed. He also finds that the "I" is able to stand aside and witness the operations of the "Me's" mental creation and generation. There is this dual aspect in the mind of every person. The "I" represents the Masculine Principle of Mental Gender — the "Me" represents the Female Principle. The "I" represents the Aspect of Being; the "Me" the Aspect of Becoming. You will notice that the Principle of Correspondence operates on this plane just as it does upon the great plane upon which the creation of Universes is performed. The two are similar in kind, although vastly different in degree. "As above, so below; as below, so above.

You need a good process for qualifying prospects before they get to you so you’re not stuck doing demos with people who will pay you $30 a month or are the wrong fit for your product. Dialing in your positioning, website, and marketing is one way to make sure you’re attracting the right prospects and weeding out those who aren’t a good match. Using a qualifying form to schedule a demo is also good. Have them put in the company’s name, the company’s size, their best work email, and other information you need to know. Weeding through those prospects can be time-consuming—especially if you have a dual funnel with low-priced and enterprise-level tiers. Here’s a hack: At Drip, anytime someone clicked “Book a Demo,” they got a pop-up that asked for their name and value metric (i.e., how many subscribers they had). If they put in a low number, they were redirected to a page with a video demo, a 10-minute screencast of me walking through the product. If they put in a high number, they were directed to our scheduling link to book a time for a more extensive conversation. As Drip grew, the cutoff number for in-person demos grew, too. At first, we were doing demos for people in our lowest tiers because it was early and we wanted to learn about our market by talking to anyone we could. Bit by bit, we ratcheted up the number on the form based on how many salespeople had the bandwidth to run demos.

It is a difficult thing for a white man to learn what a colored man really thinks; because, generally, with the latter an additional and different light must be brought to bear on what he thinks; and his thoughts are often influenced by considerations so delicate and subtle that it would be impossible for him to confess or explain them to one of the opposite race. This gives to every colored man, in proportion to his intellectuality, a sort of dual personality; there is one phase of him which is disclosed only in the freemasonry of his own race. I have often watched with interest and sometimes with amazement even ignorant colored men under cover of broad grins and minstrel antics maintain this dualism in the presence of white men. I

I pour my heart and soul into the songs I choose for everyone to experience and see. But the second I step away; my barriers fall back into place and I’m once again in control. What do they call that? Dual personality disorder? I like to call it bat shit crazy.

Stop emotionally manipulating me,” I ground out, feeling the pressure of everyone waiting on me to get going. A small smile curved his lips. “I cannot make a person feel. I can simply be who I am with conviction, and let them decide for themselves.

Must have been "dual hallucination." If one person sees a blasphemy, that is simple hallucination. Two people — dual hallucination. Many, many people — "mass hallucination

He was not entirely unjustified when he told me in parting that if I should run into Buber I should hand him a barrel of tears in our names. He said that Buber personally had struck him as a man who lived in a permanent trance, somewhere very much removed from his own self, a “dual ego”; this state was shown most profoundly in an essay entitled “Das Gleichzeitige” [The simultaneous], which had appeared in the Zeit-Echo. Benjamin was especially harsh in his rejection of the cult of “experience,” which was glorified in Buber’s writings of the time (particularly from 1910 to 1917). He said derisively that if Buber had his way, first of all one would have to ask every Jew, “Have you experienced Jewishness yet?” Benjamin tried to induce me to work into my article a definite rejection of experience and Buber’s “experiencing” attitude. I actually did so in a later essay, as Benjamin had greatly impressed me in this matter.

Pero, más que esta ordenación de los distintos planos, niveles o dimensiones del Kosmos, nos interesa ver qué supone en la concepción integral del Absoluto. Para ello conviene tener presentes tres pares de conceptos de gran importancia en la tradición hindú. Estos son: Brahman-Maya, Purusha-Prakriti, y Ishwara-Shakti. El primer par corresponde a la comprensión ofrecida por el kevala-advaita de Shankaracharya. Aquí, Brahman es el Absoluto supracósmico, sin atributos, inmutable, lo único Real, la Realidad no-dual, el Uno-sin-segundo, donde ni Cosmos manifestado ni individuo tienen lugar. Tampoco ningún rasgo personal que pudiera atribuirse a este Brahman silencioso. Por su parte, Maya es algo incomprensible, inexplicable (anirvacaniya, dice Shankara), ni real ni irreal, el mundo aparente, una especie de Ilusión cósmica, de espejismo, de sueño, de alucinación. Solo Brahman es real. Valga esta caracterización que, aunque simplificada, creemos resume bien la presentación dominante en el no-dualismo mayavádico, ilusionista.

That colossal sphere transformed itself into the stars and galaxies and everything else in the known universe.” I came to my answer to Oona’s question. “As this sphere moves forward in time, it evolves under the action of expansion and contraction. That is, as the sphere continues to expand, particular subsets are pulled together via the attraction of gravity. This dual action of expansion and contraction set in motion the creativity that has given rise to every existing entity in the universe. “If you want to know the meaning of life, look at your hand. Energy flows through your skin and bones without which you would freeze to stone. That flow of energy in your hand came from the beginning of time. Your hand grew out of the colossal sphere like a flower rising up from topsoil. No one in the history of humanity knew that the expansion and contraction of the universe transformed primal atoms into stars and galaxies. Nor did any person know the quantum field theory and the general theory of relativity that govern this sphere of light. None of the sages or kings had the slightest notion of any

That colossal sphere transformed itself into the stars and galaxies and everything else in the known universe.” I came to my answer to Oona’s question. “As this sphere moves forward in time, it evolves under the action of expansion and contraction. That is, as the sphere continues to expand, particular subsets are pulled together via the attraction of gravity. This dual action of expansion and contraction set in motion the creativity that has given rise to every existing entity in the universe. “If you want to know the meaning of life, look at your hand. Energy flows through your skin and bones without which you would freeze to stone. That flow of energy in your hand came from the beginning of time. Your hand grew out of the colossal sphere like a flower rising up from topsoil. No one in the history of humanity knew that the expansion and contraction of the universe transformed primal atoms into stars and galaxies. Nor did any person know the quantum field theory and the general theory of relativity that govern this sphere of

I personally describe contemplation as “non-dual consciousness” and find that it is necessary to overcome the “stinking thinking” of most addicts, which tends to be “all-or-nothing thinking.”3 We could say that authentic spirituality is invariably a matter of emptying the mind and filling the heart at the same time.

came to my answer to Oona’s question. “As this sphere moves forward in time, it evolves under the action of expansion and contraction. That is, as the sphere continues to expand, particular subsets are pulled together via the attraction of gravity. This dual action of expansion and contraction set in motion the creativity that has given rise to every existing entity in the universe. “If you want to know the meaning of life, look at your hand. Energy flows through your skin and bones without which you would freeze to stone. That flow of energy in your hand came from the beginning of time. Your hand grew out of the colossal sphere like a flower rising up from topsoil. No one in the history of humanity knew that the expansion and contraction of the universe transformed primal atoms into stars and galaxies. Nor did any person know the quantum field theory and the general theory of relativity that govern this sphere of

Divorcing all dual tendencies of self-seated desires is where the presence and provision of peace will begin.

Nicolas Russell Lincoln NE travel aspirations lead him to Australia, a destination on his bucket list. All his international adventures thus far have been tied to military orders, but Australia beckons for leisure. Beyond his professional endeavors, Nicolas Russell's personal life goals include securing dual retirements from the military and law enforcement. His ultimate aim is to provide a successful and well-respected future for his daughter.

As in other fairy tales, masculine' forces can carry Bluebeardlike or murderous Mr. Fox sorts of energy and thereby attempt to demolish the dual nature of women. That sort of suitor cannot tolerate duality and is looking for perfection, for the one truth, the one immovable, unchangeable feminina substancia, feminine substance, embodied in the one perfect woman. Ai! If you meet this kind of person, run the other way as fast as you can. It is better to have a Manawee-type lover both within and without: He is a much better suitor, for he is intensely devoted to the idea of the Two.

A fresh start. We all keep secrets, and frankly many of us are living dual identities—the one the world knows and the one created by the secrets in our heart. God sees them both and He still loves you. More, He longs to set you free. He can free you. Heal you. Fix your marriage, your family, your situation. I know because I’ve seen Him do this in my life. I pray that the truth sets you free to be the person God died for you to become. Thank you for reading You Don’t Know Me.

Daniel had asked the person he hurt the most (me) to help take care of him. Thus, I lived in the dual rolls a victim and help her.

Certain performance-based fee schemes work to align the interests of fund managers and fund shareholders, encouraging fund managers to profit from performance excellence instead of asset gathering. Most incentive fee structures involve the combination of an asset-based fee and a performance-based fee. The asset-based fee covers reasonable overhead involved in running investment management operations. The performance-based fee rewards superior returns, defined by the amount by which the returns exceed an appropriate benchmark. For example, a large-capitalization equity fund manager might receive ten percent of the fund’s gains in excess of the return on the S&P 500. In such a dual fee structure, the asset-based fee covers costs and provides a fair income, while the incentive fee rewards managers for producing superior investment returns.

Basic Soviet strategy in foreign affairs, under which the Comintern and the Foreign Commissariat operated as two arms of a dual policy, one working to overthrow capitalist governments while the other tried to conduct business with them, was essentially Lenin’s creation, as was the notion of a Soviet diplomacy designed to reduce the insecurity of the revolutionary state by aggravating the discords between its enemies.

The most profound religious symbols rely for their power in large part on this underlying fundamentally bipartisan conceptual subdivision. The Star of David is, for example, the downward pointing triangle of femininity and the upward pointing triangle of the male.*1 It’s the same for the yoni and lingam of Hinduism (which come covered with snakes, our ancient adversaries and provocateurs: the Shiva Linga is depicted with snake deities called the Nagas). The ancient Egyptians represented Osiris, god of the state, and Isis, goddess of the underworld, as twin cobras with their tails knotted together. The same symbol was used in China to portray Fuxi and Nuwa, creators of humanity and of writing. The representations in Christianity are less abstract, more like personalities, but the familiar Western images of the Virgin Mary with the Christ Child and the Pietà both express the female/male dual unity, as does the traditional insistence on the androgyny of Christ.43

If you will allow me one more analogy: Suppose you engage someone to “advise” you on your investments, believing that the person you engaged was duty bound to act only on your behalf and acting as your agent to advise you. Now imagine that in secrecy, the person you trust is acting as a commission sales agent for the investment dealer, and not acting as an agent on your behalf as you are led to believe. There is a deception of “dual agency” involved in this, or one of “undisclosed dual agency.” But “self” regulation ensures that this type of fraud is “unseen”. This is how millions of investors in North America are duped into believing falsified professional credentials, and into investing their life savings under false pretenses. Imagine how much money the investment selling industry can make by this deceptive bait and switch, with virtually no member of the investing public told of it. Most regulators and “self”-regulators could be considered the paid, professional “gaslighters” of today. Gaslighting is the deepest kind of moral wrong. When it is practiced by industry regulators to protect their industry, it harms and farms society.

I do not think I will be in love again in my life, except with you. These are honest words.” And they were. His anxiety about the long separation from JP seemed to intensify during the affair with Arthur, especially after he decided that Arthur wanted him only for sex. “I’m still very much in love with Jean Pierre,” he wrote in his journal near the end of May. “I still desire the chance to leave here and live with him in Paris. Jean Pierre was the first man to be completely relaxed and loving with me. Unafraid of my personality or my creative movements. There was room with him to love and live and grow and change. Time has put a distance between us. And my meeting Arthur filled up that kind of empty space.” Ever since David left Paris, he and JP had tried to figure out some way to get back together. Like dual citizenship—which would have allowed David to work in France but would also require his mandatory service in its military. Then there was the idea of entering a French university, but David didn’t have the money. That May, they had one last pipe dream between them: David would get a position with UNESCO. Jean Pierre knew a woman who worked there and she promised to help, but David had none of the skills or education the agency required. It would have been easy to lose touch completely. David still had no telephone. Letters usually took about a week to arrive and sometimes as long as three. But now that David finally had some income, he hoped to visit France in August. He and JP had, of course, not seen each other since the previous August.

Have citizenship somewhere that does not tax income earned outside the country. This was the personal safe haven. Have businesses and investments in stable, low- or no-tax countries. These are called the business havens. Live as a tourist in countries that support your values, rather than society’s. These countries are the lifestyle havens, or ‘playgrounds.

The principle of the electron microscope was first discovered in 1927 by Drs Clinton J. Davisson and Lester H. Germer of the Bell Telephone Laboratories, New York City, who found that the electron had a dual personality partaking of the characteristic of both a particle and a wave. The wave quality gave the electron the characteristic of light and a search was begun to devise means for ‘focusing’ electrons in a manner similar to the focusing of light by means of a lens. “For his discovery of the Jekyll-Hyde quality of the electron, which corroborated the prediction made in 1924 by De Broglie, French Nobel Prize-winning physicist, and showed that the entire realm of physical nature had a dual personality, Dr Davisson also received the Nobel Prize in physics.” “The stream of knowledge,” Sir James Jeans writes in The Mysterious Universe, “is heading towards a non-mechanical reality; the universe begins to look more like a great thought than like a great machine.” Twentieth-century science is thus sounding like a page from the hoary Vedas.

Don't expect roses from me without Thorns. I m a very dual person with both Divinness and devilness or light and dark. I will give you lessons and experience but with bitter truth and painful internal wound. But these each act of Thorns will be responsible for your awakening and transformation. But you have to realise Thorns as roses yourself. It is a mystical world where miracles happens everyday. The knowing of desire as root of suffering isn't going to end suffering, the awakening of your being will.

In the experience of dialogue, there is constituted between the other person and myself a common ground; my thought and his are interwoven into a single fabric, my words and those of my interlocutor are called forth by the state of the discussion, and they are inserted into a shared operation of which neither of us is the creator. We have here one dual being, where the other is for me no longer a mere bit of behavior in my transcendental field, nor I in his; we are collaborators for each other in consum mate reciprocity. Our perspectives merge into each other, and we coexist through a common world. In the present dialogue, I am freed from myself, for the other person's thoughts are certainly his; they are not of my making, though I do grasp them the moment they come into being, or even anticipate them. And indeed, the objection which my interlocutor raises to what I say draws from me thoughts which I had no idea that I possessed, so that at the same time that I lend him thoughts, he reciprocates by making me think too. It is only retrospectively, when I have withdrawn from the dialogue and am recalling it that I am able to reintegrate it into my life and make of it an episode in my private history.

The solution is to use the body’s dual control as a tool of healing. In the most basic terms, there are two kinds of healing going on in every person right now. Automatic healing, which everyone inherited in their genes through millions of years of evolution. Conscious healing, which covers every opportunity to assist and improve automatic healing.

Treating Abuse Today 3(4) pp. 26-33 While Pamela Freyd was speaking to us on the record about her organization, another development was in the making in the Freyd family. Since Pamela and her husband, Peter Freyd, started the Foundation and its massive public relations effort in which they present as a "falsely accused" couple, their daughter, Jennifer Freyd, Ph.D., remained publicly silent regarding her parents' claims and the activities of the FMS Foundation. She only wished to preserve her privacy. But, as the Foundation's publicity efforts gained a national foothold, Dr. Jennifer Freyd decided that her continued anonymity amounted to complicity. She began to feel that her silence was beginning to have unwitting effects. She saw that she was giving the appearance of agreeing with her parents' public claims and decided she had to speak out. Jennifer Freyd, Ph.D., is a tenured Professor of Psychology at the University of Oregon. Along with George K. Ganaway, M.D. (a member of the FMS Foundation Scientific Advisory Board), Lawrence R. Klein, Ph.D., and Stephen H. Landman, Ph.D., she was an invited presenter for The Center for Mental Health at Foote Hospital's Continuing Education Conference: Controversies Around Recovered Memories of Incest and Ritualistic Abuse, held on August 7, 1993 in Ann Arbor, Michigan. Dr. Jennifer Freyd's presentation, "Theoretical and Personal Perspectives on the Delayed Memory Debate," included professional remarks on the conference topic, along with a personal section in which she, for the first time, publicly gave her side of the Freyd family story. In her statement, she alleges a pattern of boundary and privacy violations by her parents, some of which have occurred under the auspices of the Foundation; a pattern of inappropriate and unwanted sexualization by her father and denial by her mother, and a pattern of intimidation and manipulation by her parents since the inception of the Foundation. She also recounts that several members of the original FMS Foundation Scientific Advisory Board had dual professional relationships with the Freyd family.

Left and Right are monolithic ideas - colossal, abstract, and, as their religious origins suggest, cosmic. They are part of the darker side of humanity that replaces the specific with the general, the personal with the impersonal. If you wanted to find a way of making certain that people would have as little as possible in common, there would be no better way than to divide them, not into ten or three or four, but into two. Dual division turns the largest possible sections of humanity against one another, often causing neighbors and compatriots to have nothing to say to one another. No regeneration of community can begin without a careful demolition of Left and Right; nor can this tearing down be relinquished to academic abstraction, technical philosophy, government, corporations, or ideology. Nothing can be built without a new politics - least of all with a politics that refers outward to ideas of Heaven and Hell rather than inward to the experience of daily life.

But Wauchope also took the Mandate’s “dual obligation” seriously. Soon after arriving in Jerusalem, he concluded that he needed an Arab—astute, discreet, and independent of mind and loyalties—among his advisors. He found one in Musa Alami, whom he named as a personal secretary for Arab affairs on the first day of 1933.67 For Alami, who had begun his civil service career under Bentwich, the appointment was the second time he would report to a senior official wholly committed to the Jewish national home. Wauchope was a rich bachelor with no need for a salary: Alami believed he probably spent far more than he was paid. An aristocrat and a humanist, his passions were music, theater, and books—not least the Bible. Alami could hardly find a single text on Palestine with which Wauchope was not acquainted.