Elemental Forces Of Nature Quotes

How sweet the morning air is! See how that one little cloud floats like a pink feather from some gigantic flamingo. Now the red rim of the sun pushes itself over the London cloud-bank. It shines on a good many folk, but on none, I dare bet, who are on a stranger errand than you and I. How small we feel with our petty ambitions and strivings in the presence of the great elemental forces of Nature!

A book is a fragile creature, it suffers the wear of time, it fears rodents, the elements and clumsy hands. so the librarian protects the books not only against mankind but also against nature and devotes his life to this war with the forces of oblivion.

How small we feel with our petty ambitions and strivings in the presence of the great elemental forces of Nature!

Charisma is the numinous aura around a narcissistic personality. It flows outward from a simplicity or unity of being and a composure and controlled vitality. There is gracious accommodation, yet commanding impersonality. Charisma is the radiance produced by the interaction of male and female elements in a gifted personality. The charismatic woman has a masculine force and severity. The charismatic man has an entrancing female beauty. Both are hot and cold, glowing with presexual self love.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist.

The truth is not always useful, not always good. It’s like putting your faith in water. Yes, we need the rain, but too much can sweep you away in a flood and drown you. Like all great natural, elemental forces, the truth needs to be channeled, managed, controlled and intelligently, morally allocated.

Earth, water, fire, and wind. Where there is energy there is life.

...a book is a fragile creature, it suffers the wear of time, it fears rodents, the elements, clumsy hands. If for a hundred and a hundred years everyone had been able freely to handle our codices, the majority of them would no longer exist. So the librarian protects them not only against mankind but also against nature, and devotes his life to this war with the forces of oblivion, the enemy of truth.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist. It is, at the end of the day, the individual moments of restlessness, of bleakness, of strong persuasions and maddened enthusiasms, that inform one’s life, change the nature and direction of one’s work, and give final meaning and color to one’s loves and friendships.

Woman possesses the cosmic force of an element, an invincible force of destruction, like nature's. She is, in herself alone, all nature! Being the matrix of life, she is by that very fact the matrix of death - since it is from death that life is perpetually reborn, and since to annihilate death would be to kill life at its only fertile source.

MUSIC OF THE UNIVERSE Without the orchestra of the universe, There would be no ether. And without its instrumentation By the ether, There would be no waves. And without any waves, There would be no sound. And without sound, There would be no music. And without music, There would be no life. And without a life force, There would be no matter. But it does not matter - Because what is matter, If there is no light?

But a punishment like forced labour or even imprisonment – mere loss of liberty – has never functioned without a certain additional element of punishment that certainly concerns the body itself: rationing of food, sexual deprivation, corporal punishment, solitary confinement … There remains, therefore, a trace of ‘torture’ in the modern mechanisms of criminal justice – a trace that has not been entirely overcome, but which is enveloped, increasingly, by the non-corporal nature of the penal system

Transforming the visible into words, and words into images, we stumbled upon the four elements, and upon each others’ expression of Love, Joy, Suffering, Compassion, Curiosity, and most of all, Wonder towards the Forces of Nature. The poetry, photography, drawings, all, attempt to deeper explore the infinite game of Life… We invite you to do the same - dive into your Being and grow with us Inspired…

The loneliness of the place had entered our very bones, and silence seemed natural, for after a bit the sound of our voices became a trifle unreal and forced; whispering would have been the fitting mode of communication, I felt, and the human voice, always rather absurd amid the roar of the elements, now carried with it something almost illegitimate. It was like talking out loud in church, or in some place where it was not lawful, perhaps not quite safe, to be overheard.

My greatest enemies are Women and the Sea.

When you embrace a sacred relationship with your inner witch, you awaken within you qualities of the elements and forces of nature. This is the discovery and the connection of your powerful self.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will always be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist. It is, at the end of the day, the individual moments of restlessness, of bleakness, of strong persuasions and maddened enthusiasms, that inform one's life, change the nature and direction of one's work, and give final meaning and color to one's loves and friendships.

Destruction and violence! How is the ordinary man to know that the most violent element in society is ignorance; that its power of destruction is the very thing Anarchism is combating? Nor is he aware that Anarchism, whose roots, as it were, are part of nature's forces, destroys, not healthful tissue, but parasitic growths that feed on the life's essence of society. It is merely clearing the soil from weeds and sagebrush, that it may eventually bear healthy fruit.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

This just gets worse and worse," Rob Pierre sighed as he skimmed Leonard Boardman's synopsis of his latest gleanings from the Solarian League reporters covering the PRH. "How can one person—one person, Oscar!—do this much damage? She's like some damned elemental force of nature!" "Harrington?" Oscar Saint-Just quirked an eyebrow and snorted harshly at Pierre's nodded confirmation. "She's just happened to be in the right places—or the wrong ones, I suppose, from our perspective—for the last, oh, ten years or so. That's the official consensus from my analysts, at least. The other theory, which seems to have been gaining a broader following of late, is that she's in league with the Devil.

The silvered glamour of the Woman of the Winter Moon may be woman in her greatest power, woman in her guise as Elemental, as Force of Nature. This is woman to be revered. She is a concentration of feminine wisdom gathered and concentrated over the years, blended with the astral knowledge of the soul-star, and blessed by the traditions of the Sacred Feminine that she has made herself, or resurrected from Time, and passed living and intact to her daughters.

The most elemental difference between the machine and the garden is that one is driven by a force which must be introduced from without, the other grown by an energy which originates from within itself.

We propose to consider first the single elements of our subject, then each branch of part, and, last of all, the whole in all its relations-therefore to advance from the simple to the complex. But it is necessary for us to commence with a glance at the nature of the whole, because it is particularly necessary that in the consideration of any of the parts their relation to the whole be kept constantly in view. We shall not enter into any of the abstruse definitions of War used by publicists. We shall keep to the element of the thing itself, to a duel. War is nothing but a duel on an extensive scale. If we would conceive as a unit the countless number of duels which make up a War, we shall do so best by supposing to ourselves two wrestlers. Each strives by physical force to compel the other to submit to his will: each endeavors to throw his adversary, and thus render him incapable of further resistance. War therefore is an act of violence intended to compel our opponent to fulfill our will.

This indeed is the most conspicuous feature of the modern period: need for ceaseless agitation, for unending change, and for ever-increasing speed, matching the speed with which events themselves succeed one another. It is dispersion in multiplicity, and in a multiplicity that is no longer unified by consciousness of any higher principle; in daily life, as in scientific ideas, it is analysis driven to an extreme, endless subdivision, a veritable disintegration of human activity in all the orders in which this can still be exercised; hence the inaptitude for synthesis and the incapacity for any sort of concentration that is so striking in the eyes of Easterners. These are the natural and inevitable results of an ever more pronounced materialization, for matter is essentially multiplicity and division, and this-be it said in passing-is why all that proceeds from matter can beget only strife and all manner of conflicts between peoples as between individuals. The deeper one sinks into matter, the more the elements of division and opposition gain force and scope; and, contrariwise, the more one rises toward pure spirituality, the nearer one approaches that unity which can only be fully realized by consciousness of universal principles.

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

Definitions of Magic Magic is the art of manipulating the unseen forces of Nature. A Magician is one who is capable of juggling the four elements of bodies. A Magician is one who is capable of consciously molding the substances of matter of the three and a half worlds of material substance.

I consider a tree. I can look on it as a picture: stiff column in a shock of light, or splash of green shot with the delicate blue and silver of the background. I can perceive it as movement: flowing veins on clinging, pressing pith, suck of the roots, breathing of the leaves, ceaseless commerce with earth and air—and the obscure growth itself. I can classify it in a species and study it as a type in its structure and mode of life. I can subdue its actual presence and form so sternly that I recognise it only as an expression of law — of the laws in accordance with which a constant opposition of forces is continually adjusted, or of those in accordance with which the component substances mingle and separate. I can dissipate it and perpetuate it in number, in pure numerical relation. In all this the tree remains my object, occupies space and time, and has its nature and constitution. It can, however, also come about, if I have both will and grace, that in considering the tree I become bound up in relation to it. The tree is now no longer It. I have been seized by the power of exclusiveness. To effect this it is not necessary for me to give up any of the ways in which I consider the tree. There is nothing from which I would have to turn my eyes away in order to see, and no knowledge that I would have to forget. Rather is everything, picture and movement, species and type, law and number, indivisibly united in this event. Everything belonging to the tree is in this: its form and structure, its colours and chemical composition, its intercourse with the elements and with the stars, are all present in a single whole. The tree is no impression, no play of my imagination, no value depending on my mood; but it is bodied over against me and has to do with me, as I with it — only in a different way. Let no attempt be made to sap the strength from the meaning of the relation: relation is mutual.

It is known that the Quran leaves an analytical reader the impression of disarrangement, and that it seems to be a compound of diverse elements. Nevertheless, the Quran is life, not literature. Islam is a way of living rather than a way of thinking. The only authentic comment of the Quran can be life, and as we know, it was the life of the prophet Muhammad. Islam is in its written form (the Quran) may seem disorderly, but in the life of Muhammad it proves itself to be a natural union of love and force, the sublime and the real, the divine and the human. This explosive compound of religion and politics produced enormous force in the life of the peoples who accepted it. In one moment, Islam has coincided with the very essence of life.

The Native Americans, whose wisdom Thoreau admired, regarded the Earth itself as a sacred source of energy. To stretch out on it brought repose, to sit on the ground ensured greater wisdom in councils, to walk in contact with its gravity gave strength and endurance. The Earth was an inexhaustible well of strength: because it was the original Mother, the feeder, but also because it enclosed in its bosom all the dead ancestors. It was the element in which transmission took place. Thus, instead of stretching their hands skyward to implore the mercy of celestial divinities, American Indians preferred to walk barefoot on the Earth: The Lakota was a true Naturist – a lover of Nature. He loved the earth and all things of the earth, the attachment growing with age. The old people came literally to love the soil and they sat or reclined on the ground with a feeling of being close to a mothering power. It was good for the skin to touch the earth and the old people liked to remove their moccasins and walk with bare feet on the sacred earth. Their tipis were built upon the earth and their altars were made of earth. The birds that flew in the air came to rest on the earth and it was the final abiding place of all things that lived and grew. The soil was soothing, strengthening, cleansing and healing. That is why the old Indian still sits upon the earth instead of propping himself up and away from its life-giving forces. For him, to sit or lie upon the ground is to be able to think more deeply and to feel more keenly; he can see more clearly into the mysteries of life and come closer in kinship to other lives about him. Walking, by virtue of having the earth’s support, feeling its gravity, resting on it with every step, is very like a continuous breathing in of energy. But the earth’s force is not transmitted only in the manner of a radiation climbing through the legs. It is also through the coincidence of circulations: walking is movement, the heart beats more strongly, with a more ample beat, the blood circulates faster and more powerfully than when the body is at rest. And the earth’s rhythms draw that along, they echo and respond to each other. A last source of energy, after the heart and the Earth, is landscapes. They summon the walker and make him at home: the hills, the colours, the trees all confirm it. The charm of a twisting path among hills, the beauty of vine fields in autumn, like purple and gold scarves, the silvery glitter of olive leaves against a defining summer sky, the immensity of perfectly sliced glaciers … all these things support, transport and nourish us.

If we ask ourselves what is this wisdom which experience forces upon us, the answer must be that we discover the world is not constituted as we had supposed it to be. It is not that we learn more about its physical elements, or its geography, or the variety of its inhabitants, or the ways in which human society is governed. Knowledge of this sort can be taught to a child without in any way disturbing his childishness. In fact, all of us are aware that we once knew a great many things which we have since forgotten. The essential discovery of maturity has little if anything to do with information about the names, the locations, and the sequence of facts; it is the acquiring of a different sense of life, a different kind of intuition about the nature of things.

To regard all things and principles of things as inconstant modes or fashions has more and more become the tendency of modern thought. Let us begin with that which is without - our physical life. Fix upon it in one of its more exquisite intervals, the moment, for instance, of delicious recoil from the flood of water in summer heat. What is the whole physical life in that moment but a combination of natural elements to which science gives their names? But these elements, phosphorus and lime and delicate fibres, are present not in the human body alone: we detect them in places most remote from it. Our physical life is a perpetual motion of them - the passage of the blood, the wasting and repairing of the lenses of the eye, the modification of the tissues of the brain by every ray of light and sound - processes which science reduces to simpler and more elementary forces. Like the elements of which we are composed, the action of these forces extends beyond us; it rusts iron and ripens corn. Far out on every side of us those elements are broadcast, driven by many forces; and birth and gesture and death and the springing of violets from the grave are but a few out of ten thousand resultant combinations. That clear, perpetual outline of face and limb is but an image of ours, under which we group them - a design in a web, the actual threads of which pass out beyond it. This at least of flame-like our life has, that it is but the concurrence, renewed from moment to moment, of forces parting sooner or later on their ways.

We have been speaking of ether as an avenue of forces , a word which conveys no meaning to the average mind, because force is invisible. But to an occult investigator the forces are not merely names such as steam, electricity, etc. He finds them to be intelligent beings of varying grades, both sub and superhuman. What we call “laws of nature,” are great intelligences which guide more elemental beings in accordance with certain rules designed to further their evolution.

I long ago abandoned the notion of a life without storms, or a world without dry and killing seasons. Life is too complicated, too constantly changing, to be anything but what it is. And I am, by nature, too mercurial to be anything but deeply wary of the grave unnaturalness involved in any attempt to exert too much control over essentially uncontrollable forces. There will be propelling, disturbing elements, and they will be there until, as Lowell put it, the watch is taken from the wrist.

The Spirit is that element of transcendence, superiority, permanence, power, liberty, inner reality, creativity, harmony and synthesis in every manifestation, both individual and social. In people, therefore, the term ‘spiritual’ (to varying degrees) can be attributed to everything that compels them to transcend their selfish exclusiveness, fears, inertia and love of pleasure; everything that urges them to discipline, control and direct those untamed forces, instincts and emotions that seethe within; everything that induces the recognition of a greater, superior reality, social or ideal in nature, and to become one with it, extending the limits of the personality.

Despite our accumulation of material wealth, humanity is now engulfed by a widespread economic collapse. Many areas of production exhibit regressive trends so that visible epicentres of decay are growing on all sides and threatening humanity itself. Despite all the research no means can be found to prevent humanity from decaying alive. This is no more than the just and legitimate consequence of human activity. Knowing nothing of Nature's omnipotent laws, and with mindless greed, humanity claws into the life-giving organism of Mother Earth. She is now, with elemental power, beginning to paralyse the wanton hand that dared disturb the forces that serve all Creation.

Wilhelm Reich coined the term Orgone to describe the essential energy of life everywhere throughout nature. Orgone is the universal Life force, the basic building block of all organic and inorganic matter on the material planet. Orgone is also known as prana, life force, the fifth element, ki, chi, élan vital, mana and universal energy.

A Witch awakens within herself qualities of the elements and forces of nature.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Touch is not empty; it contains all the elements of the universe, and the full force of both yourself and the Spirit which inhabits you. Remember this when you are making love, in holy moments of sexual union.

. . . Neither ecological nor social engineering will lead us to a conflict-free, simple path . . . Utilitarians and others who simply advise us to be happy are unhelpful, because we almost always have to make a choice either between different kinds of happiness--different things to be happy _about_--or between these and other things we want, which nothing to do with happiness. . . . Do we find ourselves a species naturally free from conflict? We do not. There has not, apparently, been in our evolution a kind of rationalization which might seem a possible solution to problems of conflict--namely, a takeover by some major motive, such as the desire for future pleasure, which would automatically rule out all competing desires. Instead, what has developed is our intelligence. And this in some ways makes matters worse, since it shows us many desirable things that we would not otherwise have thought of, as well as the quite sufficient number we knew about for a start. In compensation, however, it does help us to arbitrate. Rules and principles, standards and ideals emerge as part of a priority system by which we guide ourselves through the jungle. They never make the job easy--desires that we put low on our priority system do not merely vanish--but they make it possible. And it is in working out these concepts more fully, in trying to extend their usefulness, that moral philosophy begins. Were there no conflict, it [moral philosophy] could never have arisen. The motivation of living creatures does got boil down to any single basic force, not even an 'instinct of self-preservation.' It is a complex pattern of separate elements, balanced roughly in the constitution of the species, but always liable to need adjusting. Creatures really have divergent and conflicting desires. Their distinct motives are not (usually) wishes for survival or for means to survival, but for various particular things to be done and obtained while surviving. And these can always conflict. Motivation is fundamentally plural. . . An obsessive creature dominated constantly by one kind of motive, would not survive. All moral doctrine, all practical suggestions about how we ought to live, depend on some belief about what human nature is like. The traditional business of moral philosophy is attempting to understand, clarify, relate, and harmonize so far as possible the claims arising from different sides of our nature. . . . One motive does not necessarily replace another smoothly and unremarked. There is _ambivalence_, conflict behavior.

But psychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot ; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about. No general description of the methods of experimental psychology would be instructive to one unfamiliar with the instances of their application, so we will waste no words upon the attempt.

We know, however, that the mind is capable of understanding these matters in all their complexity and in all their simplicity. A ball flying through the air is responding to the force and direction with which it was thrown, the action of gravity, the friction of the air which it must expend its energy on overcoming, the turbulence of the air around its surface, and the rate and direction of the ball's spin. And yet, someone who might have difficulty consciously trying to work out what 3 x 4 x 5 comes to would have no trouble in doing differential calculus and a whole host of related calculations so astoundingly fast that they can actually catch a flying ball. People who call this "instinct" are merely giving the phenomenon a name, not explaining anything. I think that the closest that human beings come to expressing our understanding of these natural complexities is in music. It is the most abstract of the arts - it has no meaning or purpose other than to be itself. Every single aspect of a piece of music can be represented by numbers. From the organization of movements in a whole symphony, down through the patterns of pitch and rhythm that make up the melodies and harmonies, the dynamics that shape the performance, all the way down to the timbres of the notes themselves, their harmonics, the way they change over time, in short, all the elements of a noise that distinguish between the sound of one person piping on a piccolo and another one thumping a drum - all of these things can be expressed by patterns and hierarchies of numbers. And in my experience the more internal relationships there are between the patterns of numbers at different levels of the hierarchy, however complex and subtle those relationships may be, the more satisfying and, well, whole, the music will seem to be. In fact the more subtle and complex those relationships, and the further they are beyond the grasp of the conscious mind, the more the instinctive part of your mind - by which I mean that part of your mind that can do differential calculus so astoundingly fast that it will put your hand in the right place to catch a flying ball- the more that part of your brain revels in it. Music of any complexity (and even "Three Blind Mice" is complex in its way by the time someone has actually performed it on an instrument with its own individual timbre and articulation) passes beyond your conscious mind into the arms of your own private mathematical genius who dwells in your unconscious responding to all the inner complexities and relationships and proportions that we think we know nothing about. Some people object to such a view of music, saying that if you reduce music to mathematics, where does the emotion come into it? I would say that it's never been out of it.

We are all the products of nature composed with essential elements. Every natural force has an opposite. The components of earth, wind, water, and fire comprise nature. Similar to nature, we contain complementary, contradictory, and counterpoising elements.

It was a wild, tempestuous night, towards the close of November. Holmes and I sat together in silence all the evening, he engaged with a powerful lens deciphering the remains of the original inscription upon a palimpsest, I deep in a recent treatise upon surgery. Outside the wind howled down Baker Street, while the rain beat fiercely against the windows. It was strange there, in the very depths of the town, with ten miles of man’s handiwork on every side of us, to feel the iron grip of Nature, and to be conscious that to the huge elemental forces all London was no more than the molehills that dot the fields. I walked to the window, and looked out on the deserted street. The occasional lamps gleamed on the expanse of muddy road and shining pavement. A single cab was splashing its way from the Oxford Street end.

In all conflicts between groups, there are three elements. One: the certitude that our group is morally superior, possibly even chosen by God. All others should follow our example or be at our service. In order to bring peace to the world, we have to impose our set of beliefs upon others, through manipulation, force, and fear, if necessary. Two: a refusal or incapacity to see or admit to any possible errors or faults in our group. The undeniable nature of our own goodness makes us think we are infallible; there can be no wrong in us. Three: a refusal to believe that any other group possesses truth or can contribute anything of value. At best, others may be regarded as ignorant, unenlightened, and possessing only half—truths; at worst, they are seen as destructive, dangerous, and possessed by evil spirits: they need to be overpowered for the good of humanity. Society and cultures are, then, divided into the “good” and the “bad”; the good attributing to themselves the mission to save, to heal, to bring peace to a wicked world, according to their own terms and under their controlling power. Such is the story of all civilizations through the ages as they spread over the earth by invading and colonizing. Differences must be suppressed; “savages” must be civilized. We must prove by all possible means that our culture, our power, our knowledge, and our technology are the best, that our gods are the only gods! This is not just the story of civilizations but also of all wars of religion, inquisitions, censorships, dictatorships; all things, in short, that are ideologies. An ideology is a set of ideas translated into a set of values. Because they are held to be absolutely true, these ideas and values need to be imposed on others if they are not readily accepted. A political system, a school of psychology, and a philosophy of economics can all be ideologies. Even a place of work can be an ideology. Religious sub—groups, sects, are based upon ideological principles. Religions themselves can become ideologies. And ideologues, by their nature, are not open to new ideas or even to debate; they refuse to accept or listen to anyone else’s reality. They refuse to admit any possibility of error or even criticism of their system; they are closed up in their set of ideas, theories, and values. We human beings have a great facility for living illusions, for protecting our self—image with power, for justifying it all by thinking we are the favoured ones of God.

But, the transformation — either into joint-stock companies and trusts, or into State-ownership — does not do away with the capitalistic nature of the productive forces. In the joint-stock companies and trusts, this is obvious. And the modern State, again, is only the organization that bourgeois society takes on in order to support the external conditions of the capitalist mode of production against the encroachments as well of the workers as of individual capitalists. The modern state, no matter what its form, is essentially a capitalist machine — the state of the capitalists, the ideal personification of the total national capital. The more it proceeds to the taking over of productive forces, the more does it actually become the national capitalist, the more citizens does it exploit. The workers remain wage-workers — proletarians. The capitalist relation is not done away with. It is, rather, brought to a head. But, brought to a head, it topples over. State-ownership of the productive forces is not the solution of the conflict, but concealed within it are the technical conditions that form the elements of that solution.

Everything is good as it leaves the hands of the Author of things; everything degenerates in the hands of man. He forces one soil to nourish the products of another, one tree to bear the fruit of another. He mixes and confuses the climates, the elements, the seasons. He mutilates his dog, his horse, his slave. He turns everything upside down; he disfigures everything; he loves deformity, monsters. He wants nothing as nature made it, not even man; for him, man must be trained like a school horse; man must be fashioned in keeping with his fancy like a tree in his garden

They had discovered the reason no elements beyond uranium exist naturally in the world: the two forces working against each other in the nucleus eventually cancel each other out. They pictured the uranium nucleus as a liquid drop gone wobbly with the looseness of its confinement and imagined it hit by even a barely energetic slow neutron. The neutron would add its energy to the whole. The nucleus would oscillate. In one of its many random modes of oscillation it might elongate. Since the strong force operates only over extremely short distances, the electric force repelling the two bulbs of an elongated drop would gain advantage. The two bulbs would push farther

Volume II: Chapter V What are we, the inhabitants of this globe, least among the many that people infinite space? Our minds embrace infinity; the visible mechanism of our being is subject to merest accident. Day by day we are forced to believe this. He whom a scratch has disorganized, he who disappears from apparent life under the influence of the hostile agency at work around us, had the same powers as I—I also am subject to the same laws. In the face of all this we call ourselves lords of the creation, wielders of the elements, masters of life and death, and we allege in excuse of this arrogance, that though the individual is destroyed, man continues for ever.

The father and daughter made their way north, through unknown sylvan paradises where only the owls and skunks know their way around. The hard work of paddling non-stop for many hours had long since stopped being difficult for Saweyimew. In spite of her beauty and grace, her back had grown strong and sinewy from years of canoe trips. She reveled in the exhilaration it always brought her, after the first few hours left her body insensible to pain or discomfort. Warm and tingly, lulled into peaceful contemplation by hours of the rhythmic paddling, the smell of the water, exotic blooms, animal musk. It all combined as one to make her feel so alive. Especially when it rained, and her body steamed against the cool drops, feeling invincible against the elements. The mountain of her father's back was like a rock against anything nature could throw against them. The stream of fragrant pipe-smoke still flowing from his lips, regardless of any obstacle. She felt at that moment, nothing would ever stop her father's pipe from smoking. Nothing, not death, not any force of the living or spirit world, would ever still her father's heart. Rain cleansing her to the core, she was a spring of raw power and self-reliance, paddling against all adversity--their master completely. Her father's daughter. At times like that, when it rained, she entirely understood and shared her father's outlook on life.

Outside the wind howled down Baker Street, while the rain beat fiercely against the windows. It was strange there, in the very depths of the town, with ten miles of man's handiwork on every side of us, to feel the iron grip of Nature, and to be conscious that to the huge elemental forces all London was no more than the molehills that dot the fields.

The natives called the four travelers “the children of the sun” because they seemed to have come from such unimaginably remote lands. It is tempting to narrate their journey as an extreme tale of survival: four naked men at the mercy of the natural elements, facing an extraordinary array of native societies. Comparisons to Joseph Conrad’s Heart of Darkness are difficult to avoid. It was certainly a hellish journey. But it was also much more. At its heart, it is the story of how a handful of survivalists, out of necessity, were able to bridge two worlds that had remained apart for 12,000 years or more. Deprived of firearms and armor, the castaways were forced to cope with North America on its own terms.

A century ago, historians of technology felt that individual inventors were the main actors that brought about the Industrial Revolution. Such heroic interpretations were discarded in favor of views that emphasized deeper economic and social factors such as institutions, incentives, demand, and factor prices. It seems, however, that the crucial elements were neither brilliant individuals nor the impersonal forces governing the masses, but a small group of at most a few thousand people who formed a creative community based on the exchange of knowledge. Engineers, mechanics, chemists, physicians, and natural philosophers formed circles in which access to knowledge was the primary objective. Paired with the appreciation that such knowledge could be the base of ever-expanding prosperity, these elite networks were indispensable, even if individual members were not. Theories that link education and human capital to technological progress need to stress the importance of these small creative communities jointly with wider phenomena such as literacy rates and universal schooling.

Now a federated, decentralized system of free associations, incorporating economic as well as other social institutions, would be what I refer to as anarcho-syndicalism; and it seems to me that this is the appropriate form of social organization for an advanced technological society in which human beings do not have to be forced into the position of tools, of cogs in the machine. There is no longer any social necessity for human beings to be treated as mechanical elements in the productive process; that can be overcome and we must overcome it to be a society of freedom and free association, in which the creative urge that I consider intrinsic to human nature will in fact be able to realize itself in whatever way it will.

You don’t let your feelings run around and jump into someone else’s hand.” Mercury made a fist. “You grab on to your own life and push it around where you want it to go.” Mercury believed she had her life firmly in place beneath her tongue, and she didn’t spit it out here and there, in bits and pieces diffusing its power. She had even taken a new name, changing it from Anna to Mercury after er granddaughter brought home a copy of the periodic table in the eighth grade and explained it to her: “An element is a substance that can’t be broken down into simpler substances.” “That’s my story,” Mercury told Charlene. running her thick forefinger across the chart. “I’m all of a piece.” Charlene opened her mouth to object, to explain that her grandmother could never be one of the chemical elements, assigned an atomic number and measured for atomic weight, but Mercury presided over the kitchen like a force of nature. Charlene’s words were snatched from her mind before they ever made it to her vocal chords. She imagined they were pulled into the woman’s energy field, the electric air surrounding Mercury’s body like her own personal atmosphere.

Themes of descent often turn on the struggle between the titanic and the demonic within the same person or group. In Moby Dick, Ahab’s quest for the whale may be mad and “monomaniacal,” as it is frequently called, or even evil so far as he sacrifices his crew and ship to it, but evil or revenge are not the point of the quest. The whale itself may be only a “dumb brute,” as the mate says, and even if it were malignantly determined to kill Ahab, such an attitude, in a whale hunted to the death, would certainly be understandable if it were there. What obsesses Ahab is in a dimension of reality much further down than any whale, in an amoral and alienating world that nothing normal in the human psyche can directly confront. The professed quest is to kill Moby Dick, but as the portents of disaster pile up it becomes clear that a will to identify with (not adjust to) what Conrad calls the destructive element is what is really driving Ahab. Ahab has, Melville says, become a “Prometheus” with a vulture feeding on him. The axis image appears in the maelstrom or descending spiral (“vortex”) of the last few pages, and perhaps in a remark by one of Ahab’s crew: “The skewer seems loosening out of the middle of the world.” But the descent is not purely demonic, or simply destructive: like other creative descents, it is partly a quest for wisdom, however fatal the attaining of such wisdom may be. A relation reminiscent of Lear and the fool develops at the end between Ahab and the little black cabin boy Pip, who has been left so long to swim in the sea that he has gone insane. Of him it is said that he has been “carried down alive to wondrous depths, where strange shapes of the unwarped primal world glided to and fro . . . and the miser-merman, Wisdom, revealed his hoarded heaps.” Moby Dick is as profound a treatment as modern literature affords of the leviathan symbolism of the Bible, the titanic-demonic force that raises Egypt and Babylon to greatness and then hurls them into nothingness; that is both an enemy of God outside the creation, and, as notably in Job, a creature within it of whom God is rather proud. The leviathan is revealed to Job as the ultimate mystery of God’s ways, the “king over all the children of pride” (41:34), of whom Satan himself is merely an instrument. What this power looks like depends on how it is approached. Approached by Conrad’s Kurtz through his Antichrist psychosis, it is an unimaginable horror: but it may also be a source of energy that man can put to his own use. There are naturally considerable risks in trying to do so: risks that Rimbaud spoke of in his celebrated lettre du voyant as a “dérèglement de tous les sens.” The phrase indicates the close connection between the titanic and the demonic that Verlaine expressed in his phrase poète maudit, the attitude of poets who feel, like Ahab, that the right worship of the powers they invoke is defiance.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

How amazing is the spirit of man!...it is impossible to lose hope for him. In the midst of disaster he has not lost his dignity or his faith in the values he cherished. Plaything of nature's mighty forces, less than a speck of dust in this vast universe, he has hurled defiance at the elemental powers, and with his mind, cradle of revolution, sought to master them. Whatever gods there may be, there is something godlike in man, as there is something of the devil in him. The future is dark, uncertain. But we can see part of the way leading to it and can tread it with firm steps, remembering that nothing that can happen is likely to overcome the spirit of man which has survived many perils. Remembering also that life, for all its ills, has joy and beauty, and we can always wander,if we know how to, in the enchanted woods of nature.

86. [Our aim is] neither to achieve the impossible, even by force, nor to maintain a theory which is in all respects similar either to our discussions on the ways of life or to our clarifications of other questions in physics, such as the thesis that the totality [of things] consists of bodies and intangible nature, and that the elements are atomic, and all such things as are consistent with the phenomena in only one way. This

A millenarian fire burned in Oppenheimer’s spirit, fueled by his pride as a world-historical individual, by his fear that the natural force he loosed upon the world would escape all human control, and by a pure-hearted longing to ensure that his discovery of the devastation latent in the elemental substance of the world would serve concord rather than the ultimate discord, perpetual peace rather than permanent self-destruction.

OHHHH don’t make me cry, I’m a big strong guy, I can make you laugh and I’d never tell a lie, See my muscles on my legs when I swim, I can do back spins with the force of my fins. SOOOOO don’t make me cry, I’m a big strong guy, I can make you laugh and I’d never tell lie. The muscles in my heart are tougher than my shell, To “love” makes me stronger than to lift a barbell.” Willard the Sea Turtle, The Little People Journey into the Mystic Sea

For pantheists, evolution is a universal force that works even on nonliving things. From the very first instant of our universe, every individual thing has existed in the midst of other things, and has had to adapt to the community of beings in which it finds itself. Evolution is at work even in the realms of mind and of society. Ideas, scientific theories, technologies and products are tested against each other and the most effective survive.

...The very fact of our becoming aware of this profound ordering of things will enable human collectivization to pass beyond the enforced phase, where it now is, into the free phase: that in which (men having at last understood that they are inseparably joined elements of a converging Whole, and having learnt in consequence to love the preordained forces that unite them) a natural union of affinity and sympathy will supersede the forces of compulsion.

In its early days philosophy included science – which became known as ‘natural philosophy’. Thales’ thinking was scientific because it could provide evidence for its conclusions. And it was philosophy because it used reason to reach these conclusions: there was no appeal to the gods or mysterious metaphysical forces. The argument was conducted entirely within the realms of this world, from which evidence could be gathered to prove or disprove its conclusions.

The universe is an amazing puzzle, I thought as I looked upon this dizzying series of forms—radiant crystals, shining metals, gauzy butterflies, sea shells that seemed carved by a master artisan, the birds, beasts, insects, snakes, fish. All things are united by the same life force. Even rocks are formed from the same elements, sharing a kinship with plants and animals. These diverse expressions of nature seem so different at first glance, yet ultimately they are all connected.

Pantheism is atheistic towards the gods of all traditional religions. It does not believe in any separate creator, or in a personal judging God. Many pantheists of a physicalist bent agree with atheists that all phenomena are a part of nature. They do not believe there are any supernatural beings or spirit realms, and that if any currently unexplained phenomena such as extra-sensory perception should eventually be established as real, they will operate through natural physical forces.

whatever line he was forced to take, was marked by that abjectness which was like the stamp of the man. That was his characteristic; he was fundamentally and outwardly abject, as other men are markedly of a generous, distinguished, or venerable appearance. It was the element of his nature which permeated all his acts and passions and emotions; he raged abjectly, smiled abjectly, was abjectly sad; his civilities and his indignations were alike abject. I am sure his love would have been the most abject of sentiments

If Marcus Aurelius had encouraged Stoicism as the official religion of Rome, the cultural history of the following 1500 years might have turned out very differently. But the Roman emperors from Constantine on chose to favour and later enforce Christianity as the state religion, and Pantheism was forced underground. For some 1200 years, from the fourth century until the end of the sixteenth, Pantheism in the West appeared only as occasional sparks amid the great theistic religions of Judaism, Christianity and Islam.

Yes, the geomantic factors. You understand the principle of geomancy, of course—one orients oneself to the natural world on the basis of harmony with the five natural elements, which are fire, water, metal, wood, and earth. None of these three men seems to have been in harmony with the world. In Vietnamese terms, they were all under the influence of the Ma Than Vong.” “Which is?” “A very colorful and malevolent force—the tightening-knot ghost. Ma Than Vong goads men to suicide, or into situations where their violent death is inevitable.

Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man’s consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized by the rulers and conflicting with the truth.

Uranium atoms are unstable. They’re as wobbly as water-filled balloons. The force that holds them together, called the strong force, is almost completely counterbalanced by the force that tries to push them apart: the positive electrical charge of the 92 protons that make up their nuclei. As the rule goes, opposite charges attract, but like charges repel. Uranium is the last natural element in the periodic table, element 92, because of this inherent instability. The elements beyond uranium—neptunium (93), plutonium (94) and so on—are all manmade

I do believe that we have more than five senses. Apart from the basic five, we also have the gut and the third eye. The gut being the seat of all feeling, and the third eye being the seat of intuition (foresight). But what can we expect from science, which is incomplete and flawed? How can science be called the study of nature without it acknowledging the soul? Or the ether? If science did study both these two crucial elements, which I feel are at the very heart of nature, then it would be forced to also acknowledge organized design in nature – which would then lead one to discover the heart of the universe. The core of all existence, of all vibrations, of all matter. By doing so, would ultimately bring one to acknowledge cause and effect, and ultimately - the conscience. But never mind this “esoteric” ideology that could bring about world peace and the unity of all mankind. If man knew how connected he was to all things and how the effect of his every action has an impact on all things, then we would no longer be able to convince him that some life on earth is meaningless to justify war.

Stepan Arkadyevitch had not chosen his political opinions or his views; these political opinions and views had come to him of themselves, just as he did not choose the shapes of his hat and coat, but simply took those that were being worn. And for him, living in a certain society—owing to the need, ordinarily developed at years of discretion, for some degree of mental activity—to have views was just as indispensable as to have a hat. If there was a reason for his preferring liberal to conservative views, which were held also by many of his circle, it arose not from his considering liberalism more rational, but from its being in closer accordance with his manner of life. The liberal party said that in Russia everything is wrong, and certainly Stepan Arkadyevitch had many debts and was decidedly short of money. The liberal party said that marriage is an institution quite out of date, and that it needs reconstruction; and family life certainly afforded Stepan Arkadyevitch little gratification, and forced him into lying and hypocrisy, which was so repulsive to his nature. The liberal party said, or rather allowed it to be understood, that religion is only a curb to keep in check the barbarous classes of the people; and Stepan Arkadyevitch could not get through even a short service without his legs aching from standing up, and could never make out what was the object of all the terrible and high-flown language about another world when life might be so very amusing in this world. And with all this, Stepan Arkadyevitch, who liked a joke, was fond of puzzling a plain man by saying that if he prided himself on his origin, he ought not to stop at Rurik and disown the first founder of his family—the monkey. And so Liberalism had become a habit of Stepan Arkadyevitch's, and he liked his newspaper, as he did his cigar after dinner, for the slight fog it diffused in his brain. He read the leading article, in which it was maintained that it was quite senseless in our day to raise an outcry that radicalism was threatening to swallow up all conservative elements, and that the government ought to take measures to crush the revolutionary hydra; that, on the contrary, "in our opinion the danger lies not in that fantastic revolutionary hydra, but in the obstinacy of traditionalism clogging progress," etc., etc. He read another article, too, a financial one, which alluded to Bentham and Mill, and dropped some innuendoes reflecting on the ministry. With his characteristic quickwittedness he caught the drift of each innuendo, divined whence it came, at whom and on what ground it was aimed, and that afforded him, as it always did, a certain satisfaction. But today that satisfaction was embittered by Matrona Philimonovna's advice and the unsatisfactory state of the household. He read, too, that Count Beist was rumored to have left for Wiesbaden, and that one need have no more gray hair, and of the sale of a light carriage, and of a young person seeking a situation; but these items of information did not give him, as usual, a quiet, ironical gratification. Having finished the paper, a second cup of coffee and a roll and butter, he got up, shaking the crumbs of the roll off his waistcoat; and, squaring his broad chest, he smiled joyously: not because there was anything particularly agreeable in his mind—the joyous smile was evoked by a good digestion.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Religions, creeds, drama, poetry, games, folklore, folk tales, mythology, moral and aesthetic codes' elements of the political and juridical life affirming a personality's value , freedom and tolerance ; philosophy, theater, galleries , museums, libraries-this is the unbroken line of human culture, the first act of which has been played in heaven between God and man. That is climbing the holy mountain , the top of which remains unreachable' marching through darkness by means of the blazing candle carried by man. Civilization is the continuation of technical rather than spiritual progress in the same way that Darwinian evolution is the continuation of biological rather than human progress. Civilization represents the development of the potential forces that existed in our less developed ancestors. It is a continuation of the natural , mechanical elements-that is, of the unconscious, senseless elements of our existence. Therefore, civilization is neither good nor bad in itself. Man must create civilization , just as he must breathe or eat. It is an expression of necessity and of our lack of freedom. Culture ,on the contrary, is the ever-present feeling of choice and expression of human freedom.

Because, if you didn’t know any physical chemistry, you could look at a crystal and ask all the same questions. You’d see those beautiful spars, those perfect geometric facets, and you could ask, What’s controlling this process? How does the crystal end up so perfectly formed—and looking so much like other crystals? But it turns out a crystal is just the way molecular forces arrange themselves in solid form. No one controls it. It happens on its own. To ask a lot of questions about a crystal means you don’t understand the fundamental nature of the processes that led to its creation. “So maybe living forms are a kind of crystallization. Maybe life just happens. And maybe, like crystals, there’s a characteristic order to living things that is generated by their interacting elements. Okay. Well, one of the things that crystals teach us is that order can arise very fast. One minute you have a liquid, with all the molecules moving randomly. The next minute, a crystal forms, and all the molecules are locked in order. Right?” “Right …” “Okay. Now. Think of the interaction of life forms on the planet to make an ecosystem. That’s even more complex than a single animal. All the arrangements are very complicated.

The brutality of the regime knows no bounds. It does not remain neutral towards the people here; it creates beasts in its own image out of ordinary people who might have been neighbors instead. Even more dangerous was the fact that the fundamentals of humanity and the ABCs of life have been eviscerated from the hearts of many people here. State television destroys human compassion, the sort of fundamental empathy that is not contingent upon a political or even a cultural orientation, and through which one human being can relate to another. The al-Dunya channel stirs up hatred, broadcasts fake news and maligns any opposing viewpoint. I wasn't the only one subjected to internet attacks by the security services and the Ba'thists, even if the campaign against me may be fiercer because I come from the Alawite community and have a lot of family connections to them -- because I am a woman and it's supposedly easier to break me with rumors and character assassinations and insults. Some of my actress friends who expressed sympathy for the children of Dar'a and called for an end to the siege of the city were subjected to a campaign of character assassinations and called traitors, then forced to appear on state television in order to clarify their position. Friends who expressed sympathy for the families of the martyrs would get insulted, they would be called traitors and accused of being foreign spies. People became afraid to show even a little bit of sympathy for one another, going against the basic facts of life, the slightest element of what could be called the laws of human nature -- that is, if we indeed agree that sympathy is part of human nature in the first place. Moral and metaphorical murder is being carried out as part of a foolproof plan, idiotic but targeted, stupid yet leaving a mark on people's souls.

You must retire to these pursuits which are quieter, safer and more important. Do you think it is the same thing whether you are overseeing the transfer of corn into granaries, unspoilt by the dishonesty and carelessness of the shippers, and taking care that it does not get damp and then ruined through heat, and that it tallies in measure and weight; or whether you take up these sacred and lofty studies, from which you will learn the substance of god, and his will, his mode of life, his shape; what fate awaits your soul; where nature lays us to rest when released from our bodies; what is the force which supports all the heaviest elements of this world at the centre, suspends the light elements above, carries fire to the highest part, and sets the stars in motion with their proper changes – and learn other things in succession which are full of tremendous marvels? You really should leave the ground and turn your thoughts to these studies. Now while the blood is hot you should make your way with vigour to better things. In this kind of life you will find much that is worth your study: the love and practice of the virtues, forgetfulness of the passions, the knowledge of how to live and die, and a life of deep tranquillity.

You Still Live (Overcoming Grief Sonnet) After your month long battle for breath, Today I place you in nature's lap. I know she'll care for you well, like she once brought you to the world. Fact of the matter is, you still live, just in different form among the elements. Nature's forces make us awake and restless, Nature's forces coerce us into eternal rest. There is no heaven, there is no hell, these are concepts made by cowards. Life is too sacred to be confined by obsolete lies and superstitions. Your light of affection shall continue to shine bright in my memories. You who was, nay, is like my second mother, I won't say goodbye, for you still live.

But in acknowledging play you acknowledge mind, for whatever else play is, it is not matter. Even in the animal world it bursts the bounds of the physically existent. From the point of view of a world wholly determined by the operation of blind forces, play would be altogether superfluous. Play only becomes possible, thinkable and understandable when an influx of mind breaks down the absolute determinism of the cosmos. The very existence of play continually confirms the supra-logical nature of the human situation. Animals play, so they must be more than merely mechanical things. We play and know that we play, so we must be more than merely rational beings, for play is irrational.

The Stoics believed that the Universe itself was a divine being, a living thing endowed with soul and reason. All conventional gods were merely names for different powers of the cosmic God. Everything in the earth and heavens was the actual substance of God. The Stoics were physicalists, and yet they saw this God as a being with intelligence and purpose, a "designing fire" pervading every part of the universe. "God is the common nature of things, also the force of fate and the necessity of future events," wrote Zeno's follower Chrysippus. "In addition he is fire, and the ether . . Also things in a natural state of flux and mobility, like water, earth, air, sun, moon and stars; and he is the all-embracing whole.

But the universe, all of it, almost everywhere, is 99 percent hydrogen and helium,* the two simplest elements. Helium, in fact, was detected on the Sun before it was found on the Earth—hence its name (from Helios, one of the Greek sun gods). Might the other chemical elements have somehow evolved from hydrogen and helium? To balance the electrical repulsion, pieces of nuclear matter would have to be brought very close together so that the short-range nuclear forces are engaged. This can happen only at very high temperatures where the particles are moving so fast that the repulsive force does not have time to act—temperatures of tens of millions of degrees. In nature, such high temperatures and attendant high pressures are common only in the insides of the stars.

There’s just no owning any success you achieve and stacking it in your win column. The force just won’t let it happen. What happens when imposter syndrome has you in its grip? You become terrified you’ll be found out. Despite all her acclaim and success, this is what Maya Angelou feared. “I have written 11 books, but each time I think, ‘Uh-oh, they’re going to find out now. I’ve run a game on everybody, and they’re going to find me out.’”1 You might be surprised to find out how many accomplished people think to themselves they’ll be “found out,” then ostracized and ridiculed. However, it’s irrational. It would only happen if you actually did have no skill, no ability, or no knowledge, but that isn’t the case for most people. This is the ultimate fear, isn’t it? Being found out and kicked out of our tribe? By nature, we’re tribal. Humans survived through the millennia because we were part of a tribe that hunted, gathered, sheltered, and protected one another from the elements, from predators, and from other tribes. You couldn’t be out hunting and watching the fire simultaneously. You needed other people if you had any hope of surviving through the night. If your tribe finds out you’re a fraud, it triggers that primordial “Uh-oh, they’re going to kick me out! I’m going to be caught in the wilderness alone!” When plagued by imposter syndrome, people don’t take themselves, their abilities, or their accomplishments seriously. If you don’t take yourself seriously on any Field of Play, you most likely won’t be getting the results you want.

But, sceptic that he was, he had one fanatical devotion, not for an idea, a creed, an art or a science, but for a man — for Enjolras. Grantaire admired, loved, and venerated Enjolras. The anarchic questioner of all beliefs had attached himself to the most absolute of all that circle of believers. Enjolras had conquered him not by any force of reason but by character. It is a not uncommon phenomenon. The sceptic clinging to a believer is something as elementary as the law of complementary colours. We are drawn to what we lack. No one loves daylight more than a blind man. The dwarf adores the drum-major. The toad has its eyes upturned to Heaven, and for what? — to watch the flight of the birds. Grantaire, earthbound in doubt, loved to watch Enjolras soaring in the upper air of faith. He needed Enjolras. Without being fully aware of it, or seeking to account for it himself, he was charmed by that chaste, upright, inflexible, and candid nature. Instinctively he was attracted to his opposite. His flabby, incoherent, and shapeless thinking attached itself to Enjolras as to a spinal column. He was in any case a compound of apparently incompatible elements, at once ironical and friendly, affectionate beneath his seeming indifference. His mind could do without faith, but his heart could not do without friendship: a profound contradiction, for affection in itself is faith. Such was his nature. There are men who seem born to be two-sided. They are Pollux, Patrocles, Nisus, Ephestion. They can live only in union with the other who is their reverse side; their name is one of a pair, always preceded by the conjunction "and"; their lives are not their own; they are the other side of a destiny which is not theirs. Grantaire was one of those, the reverse side of Enjolras. Truly the satellite of Enjolras, he formed one of that circle of young men, went everywhere with them and was only happy in their company. His delight was to see those figures moving amid the mists of wine, and they bore with him because of his good humour. Enjolras, the believer, despised the sceptic and soberly deplored the drunkard. His attitude towards him was one of pitying disdain. Grantaire was an unwelcome Ephestion. But, roughly treated though he was by Enjolras, harshly repulsed and rejected, he always came back, saying of him: "What a splendid statue!

We see the universal harmony in the wondrous sky and on the wondrous earth; how elements essentially opposed to each other are all woven together in an ineffable union to serve one common end, each contributing its particular force to maintain the whole; how the unmingling and mutually repellent do not fly apart from each other by virtue of their peculiarities, any more than they are destroyed, when compounded, by such contrariety; how those elements which are naturally buoyant move downwards, the heat of the sun, for instance, descending in the rays, while the bodies which possess weight are lifted by becoming rarefied in vapour, so that water contrary to its nature ascends, being conveyed through the air to the upper regions; how too that fire of the firmament so penetrates the earth that even its abysses feel the heat; how the moisture of the rain infused into the soil generates, one though it be by nature, myriads of differing germs, and animates in due proportion each subject of its influence; how very swiftly the polar sphere revolves, how the orbits within it move the contrary way, with all the eclipses, and conjunctions, and measured intervals of the planets. We see all this with the piercing eyes of mind, nor can we fail to be taught by means of such a spectacle that a Divine power, working with skill and method, is manifesting itself in this actual world, and, penetrating each portion, combines those portions with the whole and completes the whole by the portions, and encompasses the universe with a single all-controlling force, self-centred and self-contained, never ceasing from its motion, yet never altering the position which it holds.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

Were the earth as smooth as a ball bearing, it might be beautiful seen from another planet, as the rings of Saturn are. But here we live and move; we wander up and down the banks of the creek, we ride a railway through the Alps, and the landscape shifts and changes. Were the earth smooth, our brains would be smooth as well; we would wake, blink, walk two steps to get the whole picture and lapse into dreamless sleep. Because we are living people, and because we are on the receiving end of beauty, another element necessarily enters the question. The texture of space is a condition of time. Time is the warp and matter the weft of woven texture of beauty in space, and death is the hurtling shuttle… What I want to do, then, is add time to the texture, paint the landscape on an unrolling scroll, and set the giant relief globe spinning on it stand.

Then, too, the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence. Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man's consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized by the rulers and conflicting with the truth.

Whatever may be the ideological or idealistic characteristics of cultural expression, culture is an essential element of the history of a people. Culture is, perhaps, the product of this history just as the flower is the product of a plant. Like history, or because it is history, culture has as its material base the level of the productive forces and the mode of production. Culture plunges its roots into the physical reality of the environmental humus in which it develops, and it reflects the organic nature of the society, which may be more or less influenced by external factors. History allows us to know the nature and extent of the imbalances and conflicts (economic, political, and social) which characterize the evolution of a society; culture allows us to know the dynamic synthesis which have been developed and established by social conscience to resolve these conflicts at each stage of its evolution, in the search for survival and progress.

Frodo indeed 'failed' as a hero, as conceived by simple minds: he did not endure to the end; he gave in, ratted. I do not say 'simple minds' with contempt: they often see with clarity the simple truth and the absolute ideal to which effort must be directed, even if it is unattainable. Their weakness, however, is twofold. They do not perceive the complexity of any given situation in Time, in which an absolute ideal is enmeshed. They tend to forget that strange element in the World that we call Pity or Mercy, which is also an absolute requirement in moral judgement (since it is present in the Divine nature). In its highest exercise it belongs to God. For finite judges of imperfect knowledge it must lead to the use of two different scales of 'morality'. To ourselves we must present the absolute ideal without compromise, for we do not know our own limits of natural strength (+grace), and if we do not aim at the highest we shall certainly fall short of the utmost that we could achieve. To others, in any case of which we know enough to make a judgement, we must apply a scale tempered by 'mercy': that is, since we can with good will do this without the bias inevitable in judgements of ourselves, we must estimate the limits of another's strength and weigh this against the force of particular circumstances. I do not think that Frodo's was a moral failure. At the last moment the pressure of the Ring would reach its maximum – impossible, I should have said, for any one to resist, certainly after long possession, months of increasing torment, and when starved and exhausted. Frodo had done what he could and spent himself completely (as an instrument of Providence) and had produced a situation in which the object of his quest could be achieved. His humility (with which he began) and his sufferings were justly rewarded by the highest honour; and his exercise of patience and mercy towards Gollum gained him Mercy: his failure was redressed. We are finite creatures with absolute limitations upon the powers of our soul-body structure in either action or endurance. Moral failure can only be asserted, I think, when a man's effort or endurance falls short of his limits, and the blame decreases as that limit is closer approached. Nonetheless, I think it can be observed in history and experience that some individuals seem to be placed in 'sacrificial' positions: situations or tasks that for perfection of solution demand powers beyond their utmost limits, even beyond all possible limits for an incarnate creature in a physical world – in which a body may be destroyed, or so maimed that it affects the mind and will. Judgement upon any such case should then depend on the motives and disposition with which he started out, and should weigh his actions against the utmost possibility of his powers, all along the road to whatever proved the breaking-point.

The announced function of the police, “to protect and serve the people,” becomes the grotesque caricature of protecting and preserving the interests of our oppressors and serving us nothing but injustice. They are there to intimidate blacks, to persuade us with their violence that we are powerless to alter the conditions of our lives. Arrests are frequently based on whims. Bullets from their guns murder human beings with little or no pretext, aside from the universal intimidation they are charged with carrying out. Protection for drug-pushers, and Mafia-style exploiters, support for the most reactionary ideological elements of the black community (especially those who cry out for more police), are among the many functions of forces of law and order. They encircle the community with a shield of violence, too often forcing the natural aggression of the black community inwards. [Frantz] Fanon’s analysis of the role of colonial police is an appropriate description of the function of the police in America’s ghettos.

The formal mechanisms of mass liberal democracy – regular elections, competing political parties, universal suffrage, and legal and political rights – do not significantly mitigate the monolithic and uniform concentration of managerial power. The “despotism” of the regime – its tendency toward the monopolization of political, economic, and cultural power by a single social and political force of managerial and technical skills and the expansive, uniform, and centralized nature of its power – is a direct consequence of the contracted composition of the lite and the restriction of its membership to element proficient in managerial and technical skills. The narrowness of the elite that results fro this restriction insulates it from the influence of non-managerial social and political forces and reduces their ability to gain positions within the elite fro which they can moderate, balance or restrain its commands. Their exclusion from the elite contributes to the frustration of their aspirations and interests and encourages their alienation from the conflict with the elite and the destabilization and weakening of the regime.

So in the library there are also books containing falsehoods. ...” “Monsters exist because they are part of the divine plan, and in the horrible features of those same monsters the power of the Creator is revealed. And by divine plan, too, there exist also books by wizards, the cabalas of the Jews, the fables of pagan poets, the lies of the infidels. It was the firm and holy conviction of those who founded the abbey and sustained it over the centuries that even in books of falsehood, to the eyes of the sage reader, a pale reflection of the divine wisdom can shine. And therefore the library is a vessel of these, too. But for this very reason, you understand, it cannot be visited by just anyone. And furthermore,” the abbot added, as if to apologize for the weakness of this last argument, “a book is a fragile creature, it suffers the wear of time, it fears rodents, the elements, clumsy hands. If for a hundred and a hundred years everyone had been able freely to handle our codices, the majority of them would no longer exist. So the librarian protects them not only against mankind but also against nature, and devotes his life to this war with the forces of oblivion, the enemy of truth.

Most people can swim a narrow river. Water is an alien element, but with labor we can force ourselves through it. A good swimmer can cross a wide river, a lake, even the English Channel; no one, as far as we know, has ever swum the Atlantic Ocean, or is likely to do so. Even a champion swimmer, if he had business which required to spend alternate weeks in Paris and London, would not make the trip regularly by swimming the English Channel. Although we can force ourselves through water by skill and main strength, for all practical purposes our ability to traverse water is only as good as our ships or our airplanes. And so with the activities of our brains. Thinking is probably as foreign to human nature as is water; it is an unnatural element into which we throw ourselves with hesitation, and in which we flounder once we are there. We have learned, during the millenniums, to do rather well with thinking, but only if we buoy ourselves up with words. Some thinking of a simple sort we can do without words, but difficult and sustained thinking, presumably, is completely impossible without their aid, as traversing the Atlantic Ocean is presumably impossible without instruments or submarine transportation.

Parallel in some ways with tapas is the concept of yoga, understood not so much as a state of meditation as a conscious technique for attaining the tapas state. Yoga is a method by which the libido is systematically “introverted” and liberated from the bondage of opposites. The aim of tapas and yoga alike is to establish a mediatory condition from which the creative and redemptive element will emerge. For the individual, the psychological result is the attainment of brahman, the “supreme light,” or ananda (bliss). This is the whole purpose of the redemptory exercises. At the same time, the process can also be thought of as a cosmogonic one, since brahman-atman is the universal Ground from which all creation proceeds. The existence of this myth proves, therefore, that creative processes take place in the unconscious of the yogi which can be interpreted as new adaptations to the object. Schiller says: As soon as it is light in man, it is no longer night without. As soon as it is hushed within him, the storm in the universe is stilled, and the contending forces of nature find rest between lasting bounds. No wonder, then, that age-old poetry speaks of this great event in the inner man as though it were a revolution in the world outside him.92

Though the avoidance of war is theoretically possible and would in his eyes be desirable, his preponderant opinion is that the higher race will arise and be trained in times of social disturbance and commotion — such times making them indeed necessary. Labor or socialistic crises seem to be principally in his mind — though ordinary wars may serve the purpose. The critical thing is that circumstances be of such a nature that the new organizing forces must either prevail or go under — only in this way will they be tested and bring out all their force, and only as they show overmastering force will the future (the right kind of future) be guaranteed. Relatively to the old, sick, moribund culture they will be 'barbarians' — not barbarians coming up from the slums and below, such as our capitalistic society now fears, but barbarians coming from above, of whom Prometheus was an instance, fresh, unspoiled conquering natures who look for material on which to impress themselves. It is men of this type — completer men, completer animals — who have always been the instruments for lifting the human level and establishing a higher culture, however fearful and violent they may have been in the first stages of the process — and they will be needed again. In answering the question, 'Where are the barbarians of the twentieth century?' he says, 'they will appear and consolidate themselves after immense socialistic crises — being elements capable of the greatest hardness against themselves and of guaranteeing the longest will.

Now, insurrection is an art quite as much as war or any other, and subject to certain rules of proceeding, which, when neglected, will produce the ruin of the party neglecting them. Those rules, logical deductions from the nature of the parties and the circumstances one has to deal with in such a case, are so plain and simple that the short experience of 1848 had made the Germans pretty well acquainted with them. Firstly, never play with insurrection unless you are fully prepared to face the consequences of your play. Insurrection is a calculus with very indefinite magnitudes, the value of which may change every day; the forces opposed to you have all the advantage of organization, discipline, and habitual authority: unless you bring strong odds against them you are defeated and ruined. Secondly, the insurrectionary career once entered upon, act with the greatest determination, and on the offensive. The defensive is the death of every armed rising; it is lost before it measures itself with its enemies. Surprise your antagonists while their forces are scattering, prepare new successes, however small, but daily; keep up the moral ascendancy which the first successful rising has given to you; rally those vacillating elements to your side which always follow the strongest impulse, and which always look out for the safer side; force your enemies to a retreat before they can collect their strength against you; in the words of Danton, the greatest master of revolutionary policy yet known, de l'audace, de l'audace, encore de l'audace!

Honour is identical with humanity. Without honour, one cannot be a living being; losing honour, one loses the vital element that makes man a thinking and feeling creature. The niding is empty, and haunted for ever by the all-embracing dread that springs from emptiness. The despairing words of Cain have a bitterness of their own in the Anglo-Saxon, steeped as they are in the Teuton's horror of loneliness: “I dare not look for honour in the world, seeing I have forfeited thy favour, thy love, thy peace.” He goes full of sorrow from his country, and from now onward there is no happiness for him, being without honour and goodwill (árleas). His emptiness means, in a modern phrase, that he has nothing to live for. The pains he is to suffer will cut deeper than before, seeing they are now all heaped up-in himself alone, and they will produce more dangerous wounds,. since there is no medicine to be found against them. Thus it is literally true, that no one can be a human being without being a kinsman, or that kinsman means the same as human being; there is not a grain of metaphor in the words. Frith and honour together constitute the soul. Of these two constituents frith seems to lie deeper. Frith is the base of the soul, honour is all the restless matter above it. But there is no separation between them. The force of honour is the feeling of kinship, and the contents of frith is honour. So it is natural that a wound to honour is felt on one hand as an inner decline, and on the other as a paralysis of love. By the import of honour we learn to know the character of the gladness which kinsmen felt when they sat together by the fire warming themselves in frith.

After basic needs are met, higher incomes produce gains in happiness only up to a point, beyond which further increases in consumption do not enhance a sense of well-being. The cumulative impact of surging per capita consumption, rapid population growth, human dominance of every ecological system, and the forcing of pervasive biological changes worldwide has created the very real possibility, according to twenty-two prominent biologists and ecologists in a 2012 study in Nature, that we may soon reach a dangerous “planetary scale ‘tipping point.’ ” According to one of the coauthors, James H. Brown, “We’ve created this enormous bubble of population and economy. If you try to get the good data and do the arithmetic, it’s just unsustainable. It’s either got to be deflated gently, or it’s going to burst.” In the parable of the boy who cried wolf, warnings of danger that turned out to be false bred complacency to the point where a subsequent warning of a danger that was all too real was ignored. Past warnings that humanity was about to encounter harsh limits to its ability to grow much further were often perceived as false: from Thomas Malthus’s warnings about population growth at the end of the eighteenth century to The Limits to Growth, published in 1972 by Donella Meadows, among others. We resist the notion that there might be limits to the rate of growth we are used to—in part because new technologies have so frequently enabled us to become far more efficient in producing more with less and to substitute a new resource for one in short supply. Some of the resources we depend upon the most, including topsoil (and some key elements, like phosphorus for fertilizers), however, have no substitutes and are being depleted.

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

SALV. I will now say something which may perhaps astonish you; it refers to the possibility of dividing a line into its infinitely small elements by following the same order which one employs in dividing the same line into forty, sixty, or a hundred parts, that is, by dividing it into two, four, etc. He who thinks that, by following this method, he can reach an infinite number of points is greatly mistaken; for if this process were followed to (37) eternity there would still remain finite parts which were undivided. Indeed by such a method one is very far from reaching the goal of indivisibility; on the contrary he recedes from it and while he thinks that, by continuing this division and by multiplying the multitude of parts, he will approach infinity, he is, in my opinion, getting farther and farther away from it. My reason is this. In the preceding discussion we concluded that, in an infinite number, it is necessary that the squares and cubes should be as numerous as the totality of the natural numbers [tutti i numeri], because both of these are as numerous as their roots which constitute the totality of the natural numbers. Next we saw that the larger the numbers taken the more sparsely distributed were the squares, and still more sparsely the cubes; therefore it is clear that the larger the numbers to which we pass the farther we recede from the infinite number; hence it follows [83] that, since this process carries us farther and farther from the end sought, if on turning back we shall find that any number can be said to be infinite, it must be unity. Here indeed are satisfied all those conditions which are requisite for an infinite number; I mean that unity contains in itself as many squares as there are cubes and natural numbers [tutti i numeri].

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Pieces of my self. I have come to realise that our soul is not a static element or something that we can ever put in words. It is something that we find and embrace in bits and pieces flowing through an endless journey of life. Sometimes we find a halo of it in the setting sun while sometimes we chase its harmony in a distant sunrise. We have moments in Life, defining our traits, when some incident or some part of our Life changes forever rather takes shape forever but that too is not entirely rigid, they too flow with our soul and may be years or even moments later they change shape into something that twinkles more with our soul. It is a process of learning, unlearning and relearning where everything that we assemble in this Lifetime is like a free flowing river which meanders its way onto an ocean. And the ocean is Love. Not the Love that we often imagine it be, it is something beyond any imagination or definition. It is an air that absorbs every other force of Nature and releases them through the filter of Wisdom. It is about understanding our innermost fear and fighting it out with the indomitable courage that is always lurking in the deepest part of our heart. It is about knowing how contagious kindness can be and becoming the reflector of grace through our very existence. It is about embracing every chapter of our life with gratitude for the path that our spirit has chosen beyond boundaries and limits. It is about growing and healing. Growing through a voyage that is endless in this Cosmic ocean and healing through the balm of connections. I have realised that every connection that we make even if it is for a fraction of a second stays on within our soul and every alley that we explore leads us to a place that is closer to our destination. Sometimes the Destination gets blurred through the noises of all that is tangible in our surroundings and we often grow exhausted on this journey, it is then that we grow, trying to walk over a pyre of our failures, lost bonds, detours and everything that are capable of pulling us down they become stars, like the fireflies that show us the path to bring us closer to our soul, to put back the pieces of our self. They make us all that we stand as a whole. So especially when we run out of our strength somewhere in some hidden alley of our soul, something burns in our soul, a flicker of our passion guiding us home, where the pieces of our soul dance in a mad harmony to awaken the flame that lights our way onto a destination, wandering along the edge of a purpose that breathes through scattered pieces of our self, basking in the halo of eternity.

I do not believe that we have finished evolving. And by that, I do not mean that we will continue to make ever more sophisticated machines and intelligent computers, even as we unlock our genetic code and use our biotechnologies to reshape the human form as we once bred new strains of cattle and sheep. We have placed much too great a faith in our technology. Although we will always reach out to new technologies, as our hands naturally do toward pebbles and shells by the seashore, the idea that the technologies of our civilized life have put an end to our biological evolution—that “Man” is a finished product—is almost certainly wrong. It seems to be just the opposite. In the 10,000 years since our ancestors settled down to farm the land, in the few thousand years in which they built great civilizations, the pressures of this new way of life have caused human evolution to actually accelerate. The rate at which genes are being positively selected to engender in us new features and forms has increased as much as a hundredfold. Two genes linked to brain size are rapidly evolving. Perhaps others will change the way our brain interconnects with itself, thus changing the way we think, act, and feel. What other natural forces work transformations deep inside us? Humanity keeps discovering whole new worlds. Without, in only five centuries, we have gone from thinking that the earth formed the center of the universe to gazing through our telescopes and identifying countless new galaxies in an unimaginably vast cosmos of which we are only the tiniest speck. Within, the first scientists to peer through microscopes felt shocked to behold bacteria swarming through our blood and other tissues. They later saw viruses infecting those bacteria in entire ecologies of life living inside life. We do not know all there is to know about life. We have not yet marveled deeply enough at life’s essential miracle. How, we should ask ourselves, do the seemingly soulless elements of carbon, hydrogen, oxygen, zinc, iron, and all the others organize themselves into a fully conscious human being? How does matter manage to move itself? Could it be that an indwelling consciousness makes up the stuff of all things? Could this consciousness somehow animate the whole grand ecology of evolution, from the forming of the first stars to the creation of human beings who look out at the universe’s glittering constellations in wonder? Could consciousness somehow embrace itself, folding back on itself, in a new and natural technology of the soul? If it could, this would give new meaning to Nietzsche’s insight that: “The highest art is self–creation.” Could we, really, shape our own evolution with the full force of our consciousness, even as we might exert our will to reach out and mold a lump of clay into a graceful sculpture? What is consciousness, really? What does it mean to be human?

THE ORIGIN OF INTELLIGENCE Many theories have been proposed as to why humans developed greater intelligence, going all the way back to Charles Darwin. According to one theory, the evolution of the human brain probably took place in stages, with the earliest phase initiated by climate change in Africa. As the weather cooled, the forests began to recede, forcing our ancestors onto the open plains and savannahs, where they were exposed to predators and the elements. To survive in this new, hostile environment, they were forced to hunt and walk upright, which freed up their hands and opposable thumbs to use tools. This in turn put a premium on a larger brain to coordinate tool making. According to this theory, ancient man did not simply make tools—“tools made man.” Our ancestors did not suddenly pick up tools and become intelligent. It was the other way around. Those humans who picked up tools could survive in the grasslands, while those who did not gradually died off. The humans who then survived and thrived in the grasslands were those who, through mutations, became increasingly adept at tool making, which required an increasingly larger brain. Another theory places a premium on our social, collective nature. Humans can easily coordinate the behavior of over a hundred other individuals involved in hunting, farming, warring, and building, groups that are much larger than those found in other primates, which gave humans an advantage over other animals. It takes a larger brain, according to this theory, to be able to assess and control the behavior of so many individuals. (The flip side of this theory is that it took a larger brain to scheme, plot, deceive, and manipulate other intelligent beings in your tribe. Individuals who could understand the motives of others and then exploit them would have an advantage over those who could not. This is the Machiavellian theory of intelligence.) Another theory maintains that the development of language, which came later, helped accelerate the rise of intelligence. With language comes abstract thought and the ability to plan, organize society, create maps, etc. Humans have an extensive vocabulary unmatched by any other animal, with words numbering in the tens of thousands for an average person. With language, humans could coordinate and focus the activities of scores of individuals, as well as manipulate abstract concepts and ideas. Language meant you could manage teams of people on a hunt, which is a great advantage when pursuing the woolly mammoth. It meant you could tell others where game was plentiful or where danger lurked. Yet another theory is “sexual selection,” the idea that females prefer to mate with intelligent males. In the animal kingdom, such as in a wolf pack, the alpha male holds the pack together by brute force. Any challenger to the alpha male has to be soundly beaten back by tooth and claw. But millions of years ago, as humans became gradually more intelligent, strength alone could not keep the tribe together.

In respect to the employment of troops, ground may be classified as dispersive, frontier, key, communicating, focal, serious, difficult, encircled, and death. When a feudal lord fights in his own territory, he is in dispersive ground. Here officers and men long to return to their nearby homes. When he makes but a shallow penetration into enemy territory he is in frontier ground. Ground equally advantageous for the enemy or me to occupy is key ground. Ground equally accessible to both the enemy and me is communicating. This is level and extensive ground in which one may come and go, sufficient in extent for battle and to erect opposing fortifications. When a state is enclosed by three other states its territory is focal. He who first gets control of it will gain the support of All-under-Heaven. When the army has penetrated deep into hostile territory, leaving far behind many enemy cities and towns, it is in serious ground. When the army traverses mountains, forests, precipitous country, or marches through defiles, marshlands, or swamps, or any place where the going is hard, it is in difficult ground. Ground to which access is constricted, where the way out is tortuous, and where a small enemy force can strike my larger one is called 'encircled.' Ground in which the army survives only if it fights with the courage of desperation is called 'death.' Therefore, do not fight in dispersive ground; do not stop in the frontier borderlands. Do not attack an enemy who occupies key ground; in communicating ground do not allow your formations to become separated. In focal ground, ally with neighboring states; in deep ground, plunder. In difficult ground, press on; in encircled ground, devise stratagems; in death ground, fight. In dispersive ground I would unify the determination of the army. In frontier ground I would keep my forces closely linked. In key ground I would hasten up my rear elements. In communicating ground I would pay strict attention to my defenses. In focal ground I would strengthen my alliances. I reward my prospective allies with valuables and silks and bind them with solemn covenants. I abide firmly by the treaties and then my allies will certainly aid me. In serious ground I would ensure a continuous flow of provisions. In difficult ground I would press on over the roads. In encircled ground I would block the points of access and egress. It is military doctrine that an encircling force must leave a gap to show the surrounded troops there is a way out, so that they will not be determined to fight to the death. Then, taking advantage of this, strike. Now, if I am in encircled ground, and the enemy opens a road in order to tempt my troops to take it, I close this means of escape so that my officers and men will have a mind to fight to the death. In death ground I could make it evident that there is no chance of survival. For it is the nature of soldiers to resist when surrounded; to fight to the death when there is no alternative, and when desperate to follow commands implicitly.

And then she would discuss very different people whom she had been led to believe existed; hard-working, honourable men and women, not a few of them possessed of fine brains, yet lacking the courage to admit their inversion. Honourable, it seemed, in all things save this that the world had forced on them - this dishonourable lie whereby alone they could hope to find peace, could hope to stake out a claim on existence. And always these people must carry that lie like a poisonous asp pressed against their bosoms; must unworthily hide and deny their love, which might well be the finest thing about them. And what of the women who had worked in the war - those quiet, gaunt women she had seen about London? England had called them and they had come; for once, unabashed, they had faced the daylight. And now because they were not prepared to slink back and hide in their holes and corners, the very public whom they had served was the first to turn round and spit upon them; to cry: 'Away with this canker in our midst, this nest of unrighteousness and corruption!' That was the gratitude they had received for the work they had done out of love for England! And what of that curious craving for religion which so often went hand in hand with inversion? Many such people were deeply religious, and this surely was one of their bitterest problems. They believed, and believing they craved a blessing on what to some of them seemed very sacred - a faithful and deeply devoted union. But the Church's blessing was not for them. Faithful they might be, leading orderly lives, harming no one, and yet the Church turned away; her blessings were strictly reserved for the normal. Then Stephen would come to the thing of all others that to her was the most agonising question. Youth, what of youth? Where could it turn for its natural and harmless recreations? There was Dickie West and many more like her, vigorous, courageous and kind-hearted youngsters; yet shut away from so many of the pleasures that belonged by right to every young creature - and more pitiful still was the lot of a girl who, herself being normal, gave her love to an invert. The young had a right to their innocent pleasures, a right to social companionship; had a right, indeed, to resent isolation. But here, as in all the great cities of the world, they were isolated until they went under; until, in their ignorance and resentment, they turned to the only communal life that a world bent upon their destruction had left them; turned to the worst elements of their kind, to those who haunted the bars of Paris. Their lovers were helpless, for what could they do? Empty-handed they were, having nothing to offer. And even the tolerant normal were helpless - those who went to Valérie's parties, for instance. If they had sons and daughters, they left them at home; and considering all things, who could blame them? While as for themselves, they were far too old - only tolerant, no doubt, because they were ageing. They could not provide the frivolities for which youth had a perfectly natural craving.

Next comes the Curse, as it is called, which God pronounced upon man. The prominent point in that curse turns chiefly on the contrast between man and nature. Man must work in the sweat of his brow: and woman bring forth in sorrow. As to work, if it is the result of the disunion, it is also the victory over it. The beasts have nothing more to do but to pick up the materials required to satisfy their wants: man on the contrary can only satisfy his wants by himself producing and transforming the necessary means. Thus even in these outside things man is dealing with himself. The story does not close with the expulsion from Paradise. We are further told, God said, ‘Behold Adam is become as one of us, to know good and evil.’ Knowledge is now spoken of as divine, and not, as before, as something wrong and forbidden. Such words contain a confutation of the idle talk that philosophy pertains only to the finitude of the mind. Philosophy is knowledge, and it is through knowledge that man first realises his original vocation, to be the image of God. When the record adds that God drove men out of the garden of Eden to prevent their eating of the tree of life, it only means that on his natural side certainly man is finite and mortal, but in knowledge infinite. We all know the theological dogma that man’s nature is evil, tainted with what is called Original Sin. Now while we accept the dogma, we must give up the setting of incident which represents original sin as consequent upon an accidental act of the first man. For the very notion of spirit is enough to show that man is evil by nature, and it is an error to imagine that he could ever be otherwise. To such extent as man is and acts like a creature of nature, his whole behaviour is what it ought not to be. For the spirit it is a duty to be free, and to realise itself by its own act. Nature is for man only the starting-point which he has to transform. The theological doctrine of original sin is a profound truth; but modem enlightenment prefers to believe that man is naturally good, and that he acts right so long as he continues true to nature. The hour when man leaves the path of mere natural being marks the difference between him, a self-conscious agent, and the natural world. But this schism, though it forms a necessary element in the very notion of spirit, is not the final goal of man. It is to this state of inward breach that the whole finite action of thought and will belongs. In that finite sphere man pursues ends of his own and draws from himself the material of his conduct. While he pursues these aims to the uttermost, while his knowledge and his will seek himself, his own narrow self apart from the universal, he is evil; and his evil is to be subjective. We seem at first to have a double evil here: but both are really the same. Man in so far as he is spirit is not the creature of nature: and when he behaves as such, and follows the cravings of appetite, he wills to be so. The natural wickedness of man is therefore unlike the natural life of animals. A mere natural life may be more exactly defined by saying that the natural man as such is an individual: for nature in every part is in the bonds of individualism. Thus when man wills to be a creature of nature, he wills in the same degree to be an individual simply. Yet against such impulsive and appetitive action, due to the individualism of nature, there also steps in the law or general principle. This law may either be an external force, or have the form of divine authority. So long as he continues in his natural state, man is in bondage to the law. It is true that among the instincts and affections of man, there are social or benevolent inclinations, love, sympathy, and others, reaching beyond his selfish isolation. But so long as these tendencies are instinctive, their virtual universality of scope and purport is vitiated by the subjective form which always allows free play to self-seeking and random action.

What invigorated Maria Mitchell that evening, and what would drive her for the remaining decades of her life, was not the king’s medal, nor the luster of worldwide recognition, but the sheer thrill of discovery—the ecstasy of having personally chipped a small fragment of knowledge from the immense monolith of the unknown, that elemental motive force of every sincere scientist.

What invigorated Maria Mitchell that evening, and what would drive her for the remaining decades of her life, was not the king’s medal, nor the luster of worldwide recognition, but the sheer thrill of discovery—the ecstasy of having personally chipped a small fragment of knowledge from the immense monolith of the unknown, that elemental motive force of every sincere scientist.

Hygge was the best thing that could happen for introverts. It was a way of being social without being draining for them. When we are close to nature, we are not engulfed in entertaining electronics or juggling a broad spectrum of options. There are no luxuries or extravagance, just good company and good conversation. Simple, slow, rustic elements are a fast track to hygge. A cabin forces you to live more simply and slowly. To get out. To get together. To enjoy the moment. Hygge is humble and slow. It is choosing rustic over new, simple over posh and ambience over excitement. The more it counteracts consumption, the more hyggeligt it is. The more money and prestige is associated with it, the less hyggeligt it becomes. The simpler and more primitive an activity is, the more hyggeligt it is. One common element of all the smells of hygge is that they remind us of safety and the sense of being cared for. Old, homemade stuff that has taken a lot of time to make is always more hyggeligt than manufactured new stuff. And small things are always more hyggeligt than big things. Hygge is about making the most of what we have in abundance: the everyday.

Ojih Odutola’s radical visual reversals function like thought experiments that take us beyond the merely hierarchical. By positioning the unexpected figure of the black woman as master, as oppressor, she suspends, for a moment, our focus on the individual sins of people—the Mississippi overseer, the British slave merchant, the West African slave raider—and turns it back upon enabling systems. It was a racist global system of capital and exploitation—coupled with a perverse and asymmetric understanding of human resource and value—that allowed the trade in humans to occur, and although that trade no longer exists in its previous form, many of its habits of mind persist. In “A Countervailing Theory,” the habit of thought that recognizes some beings and ignores others is presented to us as an element of a physical landscape, the better to emphasize its all-encompassing nature. That system is the air Akanke and Aldo breathe, the bodies they’re in, the land they walk on. For Ojih Odutola, it is expressed by one unending, unfurling charcoal line: The purpose of beginning the story from the perspective of Aldo, one who is subjugated, is intentional: to show how easily one can be indoctrinated into a systemic predicament. Between Aldo and Akanke, there isn’t a clear demarcation of good or bad with regard to their respective worlds and who they are. The system in which they coexist is illustrated through the striated systems in place—with literal motifs of lines throughout the pictures—representing how the system is ever present and felt, but not explicitly stated. The system is fact. How can such systems be dismantled? Surely, as Audre Lorde knew, it is not by using the master’s tools. “A Countervailing Theory” offers some alternative possibilities. Here love is radical—between women, between men, between women and men, between human and nonhuman—because it forces us into a fuller recognition of the other. And cunnilingus is radical, and seeing is radical, and listening is radical, for the same reason. We know we don’t want to be victims of history. We know we refuse to be slaves. But do we want to be masters—to behave like masters? To expect as they expect? To be as tranquil and entitled as they are? To claim as righteous our decision not to include them in our human considerations? Are we content that all our attacks on them be ad hominem, as they once spoke of us? If our first response to these portraits of black, female masters is some variation on #bowdownbitches or #girlboss, well, no one can deny the profound pleasures of role reversal, of the flipped script, but when we speak thus we must acknowledge that we can make no simultaneous claim to having put down the master’s tools. Akanke is in these images—but so is Aldo. He must be recognized. The dream of Frantz Fanon was not the replacement of one unjust power with another unjust power; it was a revolutionary humanism, neither assimilationist nor supremacist, in which the Manichaean logic of dominant/submissive as it applies to people is finally and completely dismantled, and the right of every being to its dignity is recognized. That is decolonization. - from "Toyin Ojih Odutola’s Visions of Power

Degradation of work. Compelling the people in an organization to focus their efforts on the narrow range of what gets measured leads to a degradation of the experience of work. Edmund Phelps, a Nobel Prize winning economist, claims in his book Mass Flourishing: How Grassroots Innovation Created Jobs, Challenge, and Change that one of the virtues of capitalism is its ability to provide “the experience of mental stimulation, the challenge of new problems to solve, the chance to try the new, and the excitement of venturing into the unknown.”9 That is indeed a possibility under capitalism. But those subject to performance metrics are forced to focus their efforts on limited goals, imposed by others, who may not understand the work that they do. For the workers under scrutiny, mental stimulation is dulled, they decide neither the problems to be solved nor how to solve them, and there is no excitement of venturing into the unknown because the unknown is beyond the measureable. In short, the entrepreneurial element of human nature—which extends beyond the owners of enterprises—may be stifled by metric fixation.10 One result is to motivate those with greater initiative and enterprise to move out of mainstream, large-scale organizations where the culture of accountable performance prevails. Teachers move out of public schools to private schools and charter schools. Engineers move out of large corporations to boutique firms. Enterprising government employees become consultants. There is a healthy element in this. But surely the large-scale organizations of our society are the poorer for driving out those most likely to innovate and initiate. The more that work becomes a matter of filling in the boxes by which performance is to be measured and rewarded, the more it will repel those who think outside the box.

Throughout the chase, Cerridwen retains her gender as she becomes a greyhound, an otter, a hawk (the female of which is reputed to be the more effective hunter), and finally a black-crested (or tufted) hen. In each case she initiates the transformative process. Immediately before her claws seize upon the escaping initiate, she forces him to transform, to leave the significance of one element and enter another. The chase is a complex and symbolic process that is controlled by the witch in her various guises. She is forcing the initiate forward, and we can assume that in this liminal state the true meaning of the entire sequence is made clear to her. Previously she was driven by the needs of a mother, but within the chase she is partially liberated from her human component; we are informed that her form is changed but not her nature. Therefore, in the shapes of animals and birds, she maintains aspects of her humanity whilst simultaneously accessing the source. Ultimately her task is to initiate.

The Pentagram, a symbol of five points, stands as an eternal testament to the profound interconnection of all things. Each point signifies the fundamental elements of existence - earth, air, fire, water, and spirit. It is a cosmic diagram reminding us that as humans, we are not separate entities in an indifferent universe, but rather integral parts of a grand, interconnected cosmic dance. The element of earth represents the physical realm, our bodies, and the tangible world around us. It reminds us of our mortal nature, our connection to the mother Earth, and the grounding force that allows us to grow and prosper. Air, the breath of life, signifies the realm of intellect, communication, and thought. It is the invisible force that fuels our creative and innovative abilities, allowing us to soar towards our highest aspirations. Fire symbolizes passion, energy, and transformation. It is the spark of life within us, the burning desire to grow, evolve, and reach beyond the realms of the possible. Yet, it also serves as a reminder of the transformative power of trials and tribulations, refining us like gold in a crucible. Water relates to emotions, intuition, and the depths of the subconscious. It is the wellspring of our feelings, our dreams, our hopes, and our fears. Water teaches us the power of adaptability, the beauty of depth, and the strength in gentleness. Finally, the fifth point, spirit, represents the divine essence that permeates all things. It is the invisible thread that weaves together the fabric of the universe, the divine spark within each of us, connecting us to each other and to the cosmos. The Pentagram, therefore, is not merely a symbol. It is a philosophical compass, a map of our spiritual journey. It reminds us to remain grounded, yet to let our thoughts soar; to burn with passion, yet to cool with compassion; to dive deep within ourselves, yet to connect to the divine within all. It is a reminder that we are born of the cosmos, and to the cosmos, we shall return - a testament to the spiritual cycle of birth, death, and rebirth. In this dance of existence, we are not solitary dancers, but part of a divine choreography, intricately woven into the fabric of the universe.

As a culture, our failure to understand or embrace aging is also related to the fact that we are increasingly and profoundly cut off from nature, and thus from the natural cycles and rhythms of our human life. And yet the old women in our old stories, without exception, are forces of nature, and of the ancestral Otherworld which is so beautifully entangled with this world. There are no twice-removed, transcendental star-goddesses here; no twinkly fairy queens, reluctant to sully themselves with the dirt and mess of physical incarnation. Our old women are the dark heart of the forest, the stone womb of the mountain, immanent in the living land itself. They’re elemental beings: storm hags, fire keepers, grandmothers of the sea. They show us how to live when everything we thought mattered to us has been stripped away; they teach us how to stay rooted in the face of inevitable death. They teach us how to stand firm in the face of all the culture’s bullshit, and laugh.

In my midthirties, I realized that my parents would die soon. Not like a terminal illness. I just mean in the flow of time. It hit me hardest when my mother turned seventy. I did a quick bit of math. I go home to see her twice a year. The average American woman lives to be seventy-six. If that was how it went for her, I might see my mom only twelve more times. It is a quaking discovery to watch “Mom” becoming an old woman. Not that she looks like one. Or acts like one. Every day she seems to be on some new hike, at some new party, or laughing in a car packed with friends. But that number, seventy, has its connotations. The timeless force of nature, the mother, who exists outside of real human relationships, more an element than a person, will leave you.

humanity’s godlike prerogatives over the lower orders of material creation, and to the alchemical tradition of wracking elemental nature to force it to yield up its deepest secrets.

Now if one notices carefully one will see that between these two worlds, despite much physical contact and daily intermingling, there is almost no community of intellectual life or point of transference where the thoughts and feelings of one race can come into direct contact and sympathy with the thoughts and feelings of the other. Before and directly after the war, when all the best of the Negroes were domestic servants in the best of the white families, there were bonds of intimacy, affection, and sometimes blood relationship, between the races. They lived in the same home, shared in the family life, often attended the same church, and talked and conversed with each other. But the increasing civilization of the Negro since then has naturally meant the development of higher classes: there are increasing numbers of ministers, teachers, physicians, merchants, mechanics, and independent farmers, who by nature and training are the aristocracy and leaders of the blacks. Between them, however, and the best element of the whites, there is little or no intellectual commerce. They go to separate churches, they live in separate sections, they are strictly separated in all public gatherings, they travel separately, and they are beginning to read different papers and books. To most libraries, lectures, concerts, and museums, Negroes are either not admitted at all, or on terms peculiarly galling to the pride of the very classes who might otherwise be attracted. The daily paper chronicles the doings of the black world from afar with no great regard for accuracy; and so on, throughout the category of means for intellectual communication,—schools, conferences, efforts for social betterment, and the like,—it is usually true that the very representatives of the two races, who for mutual benefit and the welfare of the land ought to be in complete understanding and sympathy, are so far strangers that one side thinks all whites are narrow and prejudiced, and the other thinks educated Negroes dangerous and insolent. Moreover, in a land where the tyranny of public opinion and the intolerance of criticism is for obvious historical reasons so strong as in the South, such a situation is extremely difficult to correct. The white man, as well as the Negro, is bound and barred by the color-line, and many a scheme of friendliness and philanthropy, of broad-minded sympathy and generous fellowship between the two has dropped still-born because some busybody has forced the color-question to the front and brought the tremendous force of unwritten law against the innovators. It is hardly necessary for me to add very much in regard to the social contact between the races. Nothing has come to replace that finer sympathy and love between some masters and house servants which the radical and more uncompromising drawing of the color-line in recent years has caused almost completely to disappear. In a world where it means so much to take a man by the hand and sit beside him, to look frankly into his eyes and feel his heart beating with red blood; in a world where a social cigar or a cup of tea together means more than legislative halls and magazine articles and speeches,—one can imagine the consequences of the almost utter absence of such social amenities between estranged races, whose separation extends even to parks and streetcars.

The thrill of the storm…doesn’t purr, it crackles. I asked Frank if the excitement could be physical. He studies chemicals in the brain, so he might know. Maybe it’s’ the sudden drop in air pressure, I suggested. Released from the weight of the atmosphere, all your cells expand and life and your spirits lighten. You have to breathe harder to get enough oxygen, and nothing seems quite fastened down… All the elements of beauty can be found in the way light strikes a wheat field under purple thunderheads; clarity and lucidity, a kind of shine and smoothness, unity and diversity… The opposite of beauty is not ugliness. The opposite of beauty is sublimity, the blow-to-the-gut awareness of chaotic forces unleashed and uncontrolled, the terror- and finally the awe. To experience the sublime is to understand, with an insight so fierce and sudden it makes you flinch, that there is power and possibility in the universe greater than anyone can imagine. The sublime blows out the boundaries of human experience.

survey companies in Myanmar, with various respectable organizations arising as central members on the lookout. Among these organizations, Myanmar Study Exploration (MSR), Kantar TNS Myanmar, and Knowledge Myanmar Exploration stand apart as driving suppliers of statistical surveying and review administrations in the country. Myanmar Overview Exploration (MSR) has set up a good foundation for itself as an unmistakable review organization, offering a large number of examination and counseling administrations to homegrown and worldwide clients. With a solid spotlight on information exactness and unwavering quality, MSR has gained notoriety for conveying smart market knowledge and significant proposals to its clients. Kantar TNS Myanmar, one more key part in the overview business, brings an abundance of involvement and skill to the Myanmar market. As a component of the worldwide Kantar organization, the organization offers state of the art research strategies and a profound comprehension of buyer conduct, empowering clients to pursue informed choices and gain an upper hand in the commercial center. Knowledge Myanmar Exploration is likewise transforming the review business, giving top notch research arrangements custom fitted to the particular necessities of organizations working in Myanmar. The organization's obligation to conveying significant experiences and vital direction has added to its progress in serving a different cluster of clients across different areas. These study organizations assume a vital part in assisting organizations and associations with exploring Myanmar's dynamic market scene. By utilizing their skill in information assortment, examination, and translation, these organizations enable clients to acquire a more profound comprehension of customer inclinations, market patterns, and industry elements. Also, the presence of legitimate study organizations like MSR, Kantar TNS Myanmar, and Knowledge Myanmar Exploration mirrors the developing interest for solid and far reaching statistical surveying administrations in Myanmar. As the nation keeps on starting up to worldwide business open doors, the requirement for exact and noteworthy bits of knowledge has never been more prominent. As well as serving the necessities of organizations, these overview organizations likewise add to the improvement of survey companies in Myanmar overall. Through their obligation to maintaining elevated requirements of impressive skill and moral lead, they set a positive model for different players in the business and assist with raising the general nature of examination and counseling administrations accessible in the country. Besides, these organizations effectively draw in with neighborhood networks, giving work open doors and cultivating the improvement of nearby ability in the field of statistical surveying and information examination. By supporting a talented labor force and advancing information trade, they add to the structure of a vigorous and maintainable exploration biological system in Myanmar. All in all, the development of review organizations, for example, Myanmar Overview Exploration (MSR), Kantar TNS Myanmar, and Understanding Myanmar Exploration mirrors the rising significance of dependable statistical surveying and study administrations in Myanmar. With their obligation to greatness and their commitments to industry improvement, these organizations are ready to assume a critical part in forming the fate of survey companies in Myanmar.

The Oxford Movement, however, brought a new element into the religious life of the nineteenth century. It stood above all for the preservation of the spiritual identity of Christianity, and represents an attempt to restore the Catholic conception of an objective supernatural order and the Catholic idea of divine authority within the boundaries of the Established Church of Protestant England. It was by Newman that these principles were most clearly realized, and through him that they received their full intellectual formulation, but in spite of the differences of character and mentality between the leaders of the Movement, Newman, Keble, Froude and Pusey were all in complete agreement on this fundamental issue. They all stood for Authority and Tradition against Liberalism, for Supematuralism against Rationalism and Naturalism. The fundamental note of the Oxford Movement was its anti-modernism. It is true that they began on the political ground — in a protest against the secularization of the modem State and its claim to interfere with the rights of the Church. But almost at once the conflict became an internal one between the opposing forces in the Church of England — not, however, between High Church and Low Church, between Catholic and Evangelical, but between religious Traditionalism and religious Liberalism. In fact, the first great battle that the Tractarians fought — that against Dr. Hampden — was one in which they had the support of the Evangelicals.

Become still and take a few deep breaths. If you’d like, bring your hand to your heart center. Feel your breath rise and fall in your chest. Perhaps notice your heartbeat, the temperature of your skin, and any sensations in your body. Pay particular attention to the area of your heart. Imagine going into your heart as if it were a room or natural environment to which you feel profoundly connected. Maybe you imagine the space of your heart as more of a feeling. Now, go into your heart, and pick a dream. Begin to visualize your dream in detail. Where are you? Who is nearby? What are you wearing? Are you dressed formally or casually? What sounds do you hear? Is it a natural environment with few people or a room filled with friends and family? Continue to focus on your breath as you welcome these images in your mind. If you get stuck on an element of your visualization, don’t worry. You don’t need to force anything or overly control what you see. Notice what moves you and where your attention wants to go. Now, pause. I want you to imagine that your dream just happened. It just came true. How does it feel? Note the sensations in your body. Feel the expression on your face. Practicing this feeling is powerful because every dream that was ever accomplished, whether modest and individual or collective and historic, began here, first, as a thought.

Cassian forced himself to sit perfectly still as Rhys dragged a hand through his black hair. “Once, the High Fae were more elemental, more given to reading the stars and crafting masterpieces of art and jewelry and weaponry. Their gifts were rawer, more connected to nature, and they could imbue objects with that power.” Cassian instantly knew where this was headed. “Nesta put her power in those swords?

We can, in fact, trace the very idea of divinity back to the great natural forces, the primordial, fundamental elements of our world that define us as much as they frighten us: water, sun, fire, earth—especially the earth, as we shall see—and their emanations, if I may refer to them in this way: wind, thunder, and so on. Among the ancient Scandinavians, a world closer to our origins than other more “time-worn” cultures, there are plenty of divine entities for literally expressing all these components (to give just one example, Thor has a name that literally means “thunder”). But we might prefer going back to the great ancestors, the founders of all our lineages, the sovereign dead responsible—it goes without saying—for our current existence. I don’t mean to imply that they are all keepers of great sacred secrets, though they have crossed the boundary and allegedly know what we expend such great effort to learn our whole life. I am only trying to emphasize the fact that they have undoubtedly “gone back to the land” and are now a part of its very substance: “homo-humus,” as Mircea Eliade liked to say, which is in no way contradicted by the fine old myth of Adam’s birth “from the dust of the ground” (Genesis 2:7).

After your month long battle for breath, Today I place you in nature's lap. I know she'll care for you well, like she once brought you to the world. Fact of the matter is, you still live, just in different form among the elements. Nature's forces make us awake and restless, Nature's forces coerce us into eternal rest.

The organs and elements either generate or destroy each other in a particular pattern. This idea is a reflection of the Chinese principle of restoring equilibrium through balancing opposites (yin-yang) or of wuxing, which refers to the interlocking nature of the five elements. The idea of wuxing explains that each element exerts a generative and subjugative influence on one another. Wood will generate (or feed) fire and fire will generate new earth. Elements also subjugate or destroy each other. A practitioner diagnoses which elements might need to be generated or decreased and will figure treatment accordingly. Understanding this cycle is the key to creating balance within the system. GENERATIVE INTERACTIONS wood feeds fire fire creates earth earth bears metal metal collects water water nourishes wood DESTRUCTIVE INTERACTIONS These are often called “overcoming” interactions, as they involve one element being destroyed or changed by another: wood parts earth earth takes in water water quenches fire fire melts metal metal chops wood The ancient Chinese had a different idea of anatomy than Western physicians. Instead of being characterized by their position in the body, the organs were understood by the role they played within the overall system. They were therefore described by their interdependent relationships and connection to the skin via the blood (xue), fluids, meridians, and the three vital treasures described below. Just as organs flow in five phases, so do the seasons and points on the compass. There are four directions, with China representing the fifth (at the center). Unlike the Western compass, the Chinese compass emphasizes the south. This is summer, the hottest time of the year. It is appropriately linked to fire. West is the setting of the sun and is associated with autumn and metal, while north is winter and water (the opposite of the south). East, the rising sun, is linked with spring and wood. Earth is related to the center of the compass and late summer. If any of these phases are out of balance, the entire system is unbalanced. Blocks or stagnation anywhere can result in problems, as can excess or lack. A proper diagnosis will integrate all of these factors. FIGURE 4.20 THE FIVE CHINESE ELEMENTS THE THREE VITAL TREASURES The Three Treasures, sometimes called the Three Jewels, are keystones in traditional Chinese medicine. From the Taoist perspective, these three treasures constitute the essential forces of life, which are considered to be three forms of the same substance. These three treasures are: •​Jing, basic or nutritive essence, seen as represented in sperm, among other substances. •​Chi, life force connected with air, vapor, breath, and spirit. •​Shen, spiritual essence linked with the soul and supernaturalism. Most often, jing is related to body energy, chi to mind energy, and shen to spiritual energy. These three energies cycle, with jing serving as the foundation for life and procreation, chi animating the body’s performance, and shen mirroring the state of the soul.

Wild places and wild things constitute a treasure to be protected and cherished for all time...The wonder, beauty and elemental force in which the least of them share suggest a higher right to exist - not granted to them by man, and not his to take away... The old notion that the only good predator is a dead one is no longer acceptable as we understand that even the animals and birds which sometimes prey on domesticated animals have their own value in maintaining the balance of nature.

How amazing is this spirit of man! In spite of innumerable failings, man, throughout the ages, has sacrificed his life and all he held dear for an ideal, for truth, for faith, for country and honour. That ideal may change, but that capacity for self-sacrifice continues, and, because of that, much may be forgiven to man, and it is impossible to lose hope for him. In the midst of disaster, he has not lost his dignity or his faith in the values he cherished. Plaything of nature’s mighty forces, less than a speak of dust in this vast universe, he has hurled defiance at the elemental powers, and with his mind, cradle of revolution, sought to master them. Whatever gods there be, there is something godlike in man, as there is also something of the devil in him.

THE SEVEN STEPS OF SELF-TRANSFORMATION Illumination is the act of shining the light of consciousness on the egoic forces that obstruct our minds, things such as defense mechanisms, illusions, and other intellectual structures that obscure our capacity to see ourselves and all around us as Sacred. We can think of this as removing lampshades that cover up our inner One Mind's Light. Submersion brings us into deeper self-awareness by wading into the waters of our unconscious, our inner One Thing, thus opening the door to a productive dialog between the conscious and the unconscious selves, which can be considered respectively as our inner One Mind and One Thing. Remember, it is the interaction between these two that gives power to all creation, so it is important to get these forces into a productive dialog within us if we want our soul to create life. Polarization is a process through which we increase our awareness of inner duality— our One Mind and One Thing — and explore the paradox of their underlying unity and separation ability. Just as we saw in the story of creation, these two internal forces can use their separation to create a polarity, such as charging a battery, and this battery enhances our creativity. Merging is the actual fusion of these opposing powers that can also be known as our active and reactive inner natures, the conscious and the unconscious, the mind, and the soul. Here we start to blend the best of both, giving birth to what Egyptian alchemists call the Intelligence of the Heart, thus overloading our internal battery and our creative abilities. Inspiration takes Merging's creative potential and animates it with the Divine breath of life, introducing new dimensions beyond our ability to plan or monitor. The element of surprise threatens the illusion of the ego-self that it is in control, so a part of Inspiration causes the self-deception to die and fall away so that we can be reborn into the Light of Truth. In other terms, our True Self can be remembered. Refining takes from the previous step the divinely inspired solution and further purifies it, removing any last traces of the ego that would otherwise cloud our ability to see our True Self. We lift our human consciousness to the highest possible level to reconnect with the One Self, and Reiki is a wonderful tool to do so as you will know in the near future. Integration completes the process by uniting our One Mind, and One Thing's distilled essence, allowing us to experience their inherent Oneness at a deep level. This can also be considered as the union of spirit, soul, and body with matter. Saying it pragmatically, we take this state of awakened awareness and incorporate it into the very structure of our daily lives; it's not something we feel only when we're on a couch of contemplation or in a class of yoga. And then we return to the beginning, like the ouroboros, the snake eating its own tail, but this time bearing to bear our newly created insight. These are the seven stages of self-transformation, in a nutshell, and now is the time to weave Reiki into the picture.

Not a single nation,” he went on, as though reading it line by line, still gazing menacingly at Stavrogin, “not a single nation has ever been founded on principles of science or reason. There has never been an example of it, except for a brief moment, through folly. Socialism is from its very nature bound to be atheism, seeing that it has from the very first proclaimed that it is an atheistic organisation of society, and that it intends to establish itself exclusively on the elements of science and reason. Science and reason have, from the beginning of time, played a secondary and subordinate part in the life of nations; so it will be till the end of time. Nations are built up and moved by another force which sways and dominates them, the origin of which is unknown and inexplicable: that force is the force of an insatiable desire to go on to the end, though at the same time it denies that end. It is the force of the persistent assertion of one’s own existence, and a denial of death. It’s the spirit of life, as the Scriptures call it, ‘the river of living water,’ the drying up of which is threatened in the Apocalypse. It’s the æsthetic principle, as the philosophers call it, the ethical principle with which they identify it, ‘the seeking for God,’ as I call it more simply. The object of every national movement, in every people and at every period of its existence is only the seeking for its god, who must be its own god, and the faith in Him as the only true one. God is the synthetic personality of the whole people, taken from its beginning to its end. It has never happened that all, or even many, peoples have had one common god, but each has always had its own. It’s a sign of the decay of nations when they begin to have gods in common. When gods begin to be common to several nations the gods are dying and the faith in them, together with the nations themselves. The stronger a people the more individual their God. There never has been a nation without a religion, that is, without an idea of good and evil. Every people has its own conception of good and evil, and its own good and evil. When the same conceptions of good and evil become prevalent in several nations, then these nations are dying, and then the very distinction between good and evil is beginning to disappear. Reason has never had the power to define good and evil, or even to distinguish between good and evil, even approximately; on the contrary, it has always mixed them up in a disgraceful and pitiful way; science has even given the solution by the fist. This is particularly characteristic of the half-truths of science, the most terrible scourge of humanity, unknown till this century, and worse than plague, famine, or war. A half-truth is a despot … such as has never been in the world before. A despot that has its priests and its slaves, a despot to whom all do homage with love and superstition hitherto inconceivable, before which science itself trembles and cringes in a shameful way..." Stavrogin observed cautiously... "The very fact that you reduce God to a simple attribute of nationality …” “I reduce God to the attribute of nationality?” cried Shatov. “On the contrary, I raise the people to God. And has it ever been otherwise? The people is the body of God. Every people is only a people so long as it has its own god and excludes all other gods on earth irreconcilably; so long as it believes that by its god it will conquer and drive out of the world all other gods. Such, from the beginning of time, has been the belief of all great nations, all, anyway, who have been specially remarkable, all who have been leaders of humanity. There is no going against facts. The Jews lived only to await the coming of the true God and left the world the true God. The Greeks deified nature and bequeathed the world their religion, that is, philosophy and art. Rome deified the people in the State, and bequeathed the idea of the State to the nations.

Our earth is the life-giving force for every living being, and life in it is derived from the energy generated from the invaluable elements of nature. The most important element among these invaluable elements is "Soil" which is the most indispensable component of our environment and from this the major energy of life is discharged. We place more emphasis on planting trees in the concept of keeping the environment safe and pure, but do not give much ponderability to the protection of the Soil that nourishes these trees. The proper nutrition of every seed is completely dependent on the fertilizing capacity of the Soil and the seeds which provide us fruits, flowers, oxygen etc., without which our lives and other living beings are not presumable. Soil mainly conducts the life of all beings including human beings, as well as the land of our earth is the most vital source of power, the most preciosity resource of our earth. Conserving the Soil is our utmost accountability so that in the coming times our environment can be made even more preferential. Without Soil no one life and isomorphism of our nature is not possible, since every living being is dependent on Soil itself; Soil is our complement and we are completely envolved with Soil. "Conservation of the Soil is the protection of lives, then save the Soil, save the lives.

Suraj solar and allied industries, Wework galaxy, 43, Residency Road, Bangalore-560025. Mobile number : +91 808 850 7979 With the worldwide shift towards feasible energy sources, the sunlight based charger producing industry in Bangalore has seen critical development and advancement lately. As a conspicuous player in this market, SuneaseSolar has arisen as a main producer, offering state of the art advancements and answers for satisfy the rising need for environmentally friendly power arrangements. This article investigates the scene of solar panel manufacturers in Bangalore , digs into the vital elements and advances given by SuneaseSolar, and features the maintainability advantages of sunlight powered chargers. Moreover, it grandstands the upsides of picking SuneaseSolar for sunlight based charger arrangements, presents client tributes, and talks about future patterns and advancements molding the Bangalore sun powered charger market. 1. An Overview of solar panel manufacturers in Bangalore, also known as India's Silicon Valley, is also making a name for itself in the solar energy industry. The city's energetic tech culture and obligation to maintainability have made ready for a developing sun powered charger fabricating industry. Significance of Sun powered chargers in India's Energy Scene Sun powered chargers assume an essential part in India's shift towards sustainable power sources. With its plentiful daylight, India can possibly outfit sunlight based power for an enormous scope, decreasing reliance on non-renewable energy sources and moderating environmental change. 2. Outline of SuneaseSolar as a Main Maker Organization Foundation and History SuneaseSolar has arisen as an unmistakable player in Bangalore's sun powered charger fabricating scene. With an emphasis on development and quality, the organization has gained notoriety for conveying dependable and productive sunlight based arrangements. Scope of Sunlight powered charger Items Advertised SuneaseSolar offers a different scope of sunlight based charger items custom-made to meet different energy needs. From private roof frameworks to enormous scope business establishments, they take special care of a wide range of clients. 3. Key Highlights and Innovations Presented by SuneaseSolar High level Sunlight powered charger Plans and Materials SuneaseSolar values utilizing state of the art plans and materials to upgrade the proficiency and solidness of their sun powered chargers. By remaining on the ball, they guarantee clients get first class items that go the distance. Metrics for Efficiency and Performance When it comes to solar panels, efficiency is absolutely necessary. SuneaseSolar focuses on execution measurements to ensure ideal energy creation and cost reserve funds for their clients. With a sharp spotlight on result and dependability, they endeavor to expand the advantages of sun oriented power. 4. Maintainability and Ecological Effect of Sunlight based chargers Job of Sun powered Energy in Lessening Carbon Impression Sun powered energy assumes a urgent part in bringing down fossil fuel byproducts and battling environmental change. By bridling the force of the sun, sun powered chargers offer a perfect and manageable option in contrast to conventional energy sources, adding to a greener future. Reusing and Removal Practices for Sunlight powered chargers To address worries about the finish of-life pattern of sunlight powered chargers, SuneaseSolar carries out reusing and removal practices to limit natural effect. By advancing dependable waste administration, they guarantee that sun powered energy stays a genuinely economical answer for the long run. 5. Cost-Effectiveness and Return on Investment of SuneaseSolar's Solar Panel Solutions When it comes to solar panel manufacturers in Bangalore, SuneaseSolar shines brightly like a diamond.

that the ultimate meaning of death is the death of meaning itself. Hegel himself relies on this ambiguity when he says that the meaning attached to death is that through death the human element is stripped away and the divine glory comes into view once more—death is a stripping away of the human, the negative. But at the same time death itself is this negative, the furthest extreme to which humanity as natural existence is exposed; God himself is [involved in] this.9 How to read these last words? Through death, humanity in its natural existence (its decaying bodily reality, its finitude) is negated, so that the “divine glory” of the infinite and immortal Spirit can become visible without any finitude obfuscating the view. “But at the same time death itself is this negative”: God is not a perfect full supreme Being that appears when finitude is stripped away, it is itself the absolute force of negativity, of “stripping away” all positive existence—in “God,” the highest perfection coincides with the absolute power of destruction, so that, in the strongest sense possible, “God” is nothing but this negativity brought to the absolute, which means: to self-relation. And this means that God himself has to die;

The strategic level is concerned with the use of military force to achieve national objectives. In the new American style of war, it has come to be interpreted as the highest political and diplomatic level at which decisions are made to collect and deploy military forces to a distant theater. The size of strategic land forces varies, depending on the nature of the topography and the seriousness of the enemy threat. In past limited wars, deployments involved relatively large armies consisting of multiple corps of 50,000 soldiers each. The numbers of soldiers deployed in more recent campaigns have been considerably smaller. The strategic challenge in the years ahead will center on "time versus risk"-that is, the decisions that must be made to balance the size of the strategic force to be projected versus the time necessary for the force to arrive ready to fight. The United States must be able to overcome the problems of distance and time without unnecessarily exposing early arriving forces to an enemy already in place within a theater of war. The operational level of warfare provides a connection between strategic deployments and the tactical engagements of small units. The "art" of maneuvering forces to achieve decisive results on the battlefield nest here. As with the deployments of strategic level forces, the basic elements of operational maneuver have shrunk as the conflict environment has changed since the end of the Second World War. During the Cold War, corps conducted operational maneuver. More recently, the task has devolved to brigades, usually self contained units of all arms capable of independent maneuver. An independent brigade consists of about 5,000 soldiers. At the operational level, ground forces will face the challenge of determining the proper balance between "firepower and maneuver" resources and technologies to ensure that the will of the enemy's army to resist can be collapsed quickly and decisively. Battles are fought at the tactical level. In the past, the tactical fight has been a face-to-face endeavor; small units of about company size, no more that several hundred soldiers, are locked in combat at close range. The tactical fight is where most casualties occur. The tactical challenge of the future will be to balance the anticipated "ends," or what the combat commander is expected to achieve on the battlefield, with the "means," measured in the lives of soldiers allocated to achieve those ends. Since ground forces suffer casualties disproportionately, ground commanders face the greatest challenge of balancing ends versus means. All three challenges must be addressed together if reform of the landpower services - the Army and the Marine Corps - is to be swift and lasting. The essential moderating influence on the process of change is balance. At the strategic level, the impulse to arrive quickly must be balanced with the need for forces massive and powerful enough to fight successfully on arrival. The impulse to build a firepower-dominant operational forces will be essential if the transitory advantage of fires is to be made permanent by the presence of ground forces in the enemy's midst. The impulse to culminate tactical battle by closing with and destroying the enemy must be balanced by the realization that fighting too close may play more to the advantage of enemy rather than friendly forces.

The formula proposed, as I told you, is energy equals the mass times the speed of light squared, and light is very fast indeed. So that with only a little matter, if any of its energy were released into the world…' She shook her head. 'Of course the strong force means that would never happen. But we continue to investigate this element alactin, that the Travancori physicists call Hand of Tara. I suspect its heartknot is unstable, and Piali is beginning to agree with me. Clearly it is very full of the jinni, both yin and yang, in such a fashion that to me it is acting like a droplet of water held together by surface tension, but so big that the surface tension is just barely holding it, and it stretches out like a water drop in the air, deforming this way and that, but held together, just, except for sometimes, when it stretches too far for surface tension, the strong force in this case, and then the natural repulsion between the jinni makes a heartknot split in two, becoming atoms of lead, but releasing some of its bound power as well, in the form of rays of invisible energy. That's what we are seeing on the photographic plates you help with. It's quite a bit of energy, and that's just one heartknot breaking. What we have been wondering what we have been forced to consider, given the nature of the phenomenon – is, if we gathered enough of these atoms together, and broke even one heartknot apart, would the released qi break a lot more of them at the same time, more and more again all at the speed of light, in a space this big,' holding her hands apart. 'If that might not set off a short chain reaction,' she said.

Fluttershy is a natural beauty with gentle, serene ways. Despite her shy and unassuming nature, Fluttershy has a unique gift with animals. Her sweetness and sincerity can charm every animal, from tiny woodland creatures to the most powerful of mythical beasts, making her a valuable asset to her friends in all their adventures. Although she's afraid of heights (very embarrassing for a Pegasus) and shies away at the slightest sound, Fluttershy has no problem confronting grumpy manticores or scolding greedy dragons. While she lacks confidence, she has an inner strength that comes out when others are in trouble. Fluttershy has a lot of fears to overcome, but one day her strength of character and enormous heart will make her a force to be reckoned with.

All life depends upon the opportunistic interplay between elemental forces, the mysterious dualities of the numinous universe. Ying and yang forces of the natural world (lightness and darkness, fire and water, expansion and contraction) create tangible dualities that are complementary, interconnected, and independent. Without the firmament in the midst of the waters, without both sunshine and water, no life forms could subsist on this rocky orb. Without the rich soil surrounded by a canopy of an illimitable sky how could we feed ourselves, how could we breathe?

Edmund Phelps, a Nobel Prize winning economist, claims in his book Mass Flourishing: How Grassroots Innovation Created Jobs, Challenge, and Change that one of the virtues of capitalism is its ability to provide “the experience of mental stimulation, the challenge of new problems to solve, the chance to try the new, and the excitement of venturing into the unknown.”9 That is indeed a possibility under capitalism. But those subject to performance metrics are forced to focus their efforts on limited goals, imposed by others, who may not understand the work that they do. For the workers under scrutiny, mental stimulation is dulled, they decide neither the problems to be solved nor how to solve them, and there is no excitement of venturing into the unknown because the unknown is beyond the measureable. In short, the entrepreneurial element of human nature—which extends beyond the owners of enterprises—may be stifled by metric fixation.10

Through the aid of his imaginative faculty, man has discovered, and harnessed, more of Nature's forces during the past fifty years than during the entire history of the human race, previous to that time. He has conquered the air so completely, that the birds are a poor match for him in flying. He has harnessed the ether, and made it serve as a means of instantaneous communication with any part of the world. He has analyzed, and weighed the sun at a distance of millions of miles, and has determined, through the aid of IMAGINATION, the elements of which it consists.

Now a federated, decentralised system of free associations, incorporating economic as well as other social institutions, would be what I refer to as anarcho-syndicalism; and it seems to me that this is the appropriate form of social organisation for an advanced technological society in which human beings do not have to be forced into the position of tools, of cogs in the machine. There is no longer any social necessity for human beings to be treated as mechanical elements in the productive process; that can be overcome and we must overcome it to be a society of freedom and free association, in which the creative urge that I consider intrinsic to human nature will in fact be able to realize itself in whatever way it will.

The Horned Master governs the generative powers of the kingdom of the beasts, the raw forces of life, death and renewal which sustains the natural world.” Nigel A Jackson. The Call of the Horned Piper: 38 The Art and Craft of the Witches is found at the crossroad, where this world and the other side meets and all possibility become reality. This simple fact is often forgotten as one rushes to the Sabbath or occupies oneself with formalities of ritual. The cross marks the four quarters, the four elements, the path of Sun, Moon and Stars. The cross was fused or confused with the Greek staurus, meaning ‘rod’, ‘rood’ or ‘pole’. Various forms of phallic worship are simply, veneration for the cosmic point of possibility and becoming. It is at the crossroads we will gain all or lose all and it is natural that it is at the crossroads we gain perspective. The crossroad is a place of choice, the spirit-denizens of the crossroads are said to be tricky and unreliable and it is of course where we find the Devil. One of the most famous legends of recent times concerns the blues-man Robert Johnson (1911– 1938). He claimed that, one night, just before midnight he had gone to the crossroads. He took out his guitar and played, whereupon a big black guy appeared, tuned his guitar, played a song backwards and handed it back.2 This incident altered Johnson’s playing and his finest and most everlasting compositions were the fruit of the few years of life left to him. This legend tells us how he needed to bury himself at the crossroads, offering himself to the powers dwelling there. Business done with the Devil is said to give him the upper hand. The ill omens and malefica associated with such deals is present in Johnson’s story. He got fame and women, but he died less than three years later before he reached thirty. His body was found poisoned at a crossroads, the murderer’s identity a mystery. Around the Mississippi no less than three tombs carry the name of Robert Leroy Johnson. The image of the Devil remains one of threat, blessing, beauty and opportunity. Where we find the Devil we find danger, unpredictability and chaos. If he offers a deal we know we are in for a complicated bargain. The Devil says that change is good, that we need movement in order to progress. His world is about cunning and ordeal entwined like the serpents of past and future on the pole of ascent. It is to the crossroads we go to make decisions. It is at the crossroads we set the course for the journey. It is at the crossroads we confront ourselves and realize our

7. Energy. Your degree of personal energy and enthusiasm has a great deal to do with whether or not someone will want to hear the message you are trying to communicate. Believing in what you have to say also helps you to overcome interactive inhibition. If you care passionately about something, your life force will flow naturally, energizing you, and you will be able to focus better on getting the message out to others. Before entering an interactive situation, try “turning yourself on.” Put yourself in a peak state of enthusiasm. This might involve playing a piece of music that makes you feel great or thinking back to a time when you felt absolutely unstoppable. By accessing memories of a time when you felt energetic, you can induce the same state again. 8. Pitch and tone of voice. Speaking in a monotone is a quick way to turn off any audience. Practice using a variety of vocal qualities in your speech. Try using a tape recorder to make sure your voice is pleasant to listen to, and that your message matches your tone of voice. People pick up more from the voice tone than from the actual words you use. 9. Animation and gestures. Don’t be afraid to use your body, especially your hands, to use moderate gestures during conversation. Gestures send signals of enthusiasm and energy. Whenever you speak, you are essentially on stage, and appropriate gesturing helps you to communicate. 10. Ability to hold interest of others. In an interview, be prepared to discuss a variety of topics—not just the job you are applying for. And be sure to ask questions (prepare some in advance if necessary). 11. Commitment. This attribute has to do with caring passionately—about yourself, the other person, and the message you are trying to convey. If you convey that you can make a positive difference in the prospective workplace, you are much more likely to influence the interviewer and leave him or her with a lasting positive impression of you. 12. Ability to make others feel comfortable. In order to make others comfortable, you must first appear comfortable yourself. Practice looking more comfortable and relaxed by watching yourself in the mirror. Encouraging others to speak openly and freely also helps them to feel more comfortable and at ease with you. Dominating a conversation makes others feel uncomfortable very quickly. Asking others for their opinions, feelings, and values opens them up to you equally quickly. In an interview situation, it is usually a good idea to let the interviewer do most of the talking. Again, prepare some questions to get a two-way conversation going. All twelve elements are essential for good communication. They should work together in harmony, and each element should support the overall message you are communicating.

Liberal democracy and capitalism remain the essential, indeed the only, framework for the political and economic organization of modern societies. Rapid economic modernization is closing the gap between many former Third World countries and the industrialized North. With European integration and North American free trade, the web of economic ties within each region will thicken, and sharp cultural boundaries will become increasingly fuzzy. Implementation of the free trade regime of the Uruguay Round of the General Agreement on Tariffs and Trade (GATT) will further erode interregional boundaries. Increased global competition has forced companies across cultural boundaries to try to adopt “best-practice” techniques like lean manufacturing from whatever source they come from. The worldwide recession of the 1990s has put great pressure on Japanese and German companies to scale back their culturally distinctive and paternalistic labor policies in favor of a more purely liberal model. The modern communications revolution abets this convergence by facilitating economic globalization and by propagating the spread of ideas at enormous speed. But in our age, there can be substantial pressures for cultural differentiation even as the world homogenizes in other respects. Modern liberal political and economic institutions not only coexist with religion and other traditional elements of culture but many actually work better in conjunction with them. If many of the most important remaining social problems are essentially cultural in nature and if the chief differences among societies are not political, ideological, or even institutional but rather cultural, it stands to reason that societies will hang on to these areas of cultural distinctiveness and that the latter will become all the more salient and important in the years to come. Awareness of cultural difference will be abetted, paradoxically, by the same communications technology that has made the global village possible. There is a strong liberal faith that people around the world are basically similar under the surface and that greater communications will bring deeper understanding and cooperation. In many instances, unfortunately, that familiarity breeds contempt rather than sympathy. Something like this process has been going on between the United States and Asia in the past decade. Americans have come to realize that Japan is not simply a fellow capitalist democracy but has rather different ways of practicing both capitalism and democracy. One result, among others, is sthe emergence of the revisionist school among specialists on Japan, who are less sympathetic to Tokyo and argue for tougher trade policies. And Asians are made vividly aware through the media of crime, drugs, family breakdown, and other American social problems, and many have decided that the United States is not such an attractive model after all. Lee Kwan Yew, former prime minister of Singapore, has emerged as a spokesman for a kind of Asian revisionism on the United States, which argues that liberal democracy is not an appropriate political model for the Confucian societies.10 The very convergence of major institutions makes peoples all the more intent on preserving those elements of distinctiveness they continue to possess.

To him who overcomes . . . .” Revelation 2:7     Life without war is impossible in the natural or the supernatural realm. It is a fact that there is a continuing struggle in the physical, mental, moral, and spiritual areas of life. Health is the balance between the physical parts of my body and all the things and forces surrounding me. To maintain good health I must have sufficient internal strength to fight off the things that are external. Everything outside my physical life is designed to cause my death. The very elements that sustain me while I am alive work to decay and disintegrate my body once it is dead. If I have enough inner strength to fight, I help to produce the balance needed for health. The same is true of the mental life. If I want to maintain a strong and active mental life, I have to fight. This struggle produces the mental balance called thought.     Morally it is the same. Anything that does not strengthen me morally is the enemy of virtue within me. Whether I overcome, thereby producing virtue, depends on the level of moral excellence in my life. But we must fight to be moral. Morality does not happen by accident; moral virtue is acquired.     And spiritually it is also the same. Jesus said, “In the world you will have tribulation . . .” (John 16:33). This means that anything which is not spiritual leads to my downfall. Jesus went on to say, “. . . but be of good cheer, I have overcome the world.” I must learn to fight against and overcome the things that come against me, and in that way produce the balance of holiness. Then it becomes a delight to meet opposition.     Holiness is the balance between my nature and the law of God as expressed in Jesus Christ.

Yet if we are to judge by the analogy of the past, when our science once becomes old-fashioned, it will be more for its omissions of fact, for its ignorance of whole ranges and orders of complexity in the phenomena to be explained, than for any fatal lack in its spirit and principles. The spirit and principles of science are mere affairs of method; there is nothing in them that need hinder science from dealing successfully with a world in which personal forces are the starting-point of new effects. The only form of thing that we directly encounter, the only experience that we concretely have, is our own personal life. The only complete category of our thinking, our professors of philosophy tell us, is the category of personality, every other category being one of the abstract elements of that. And this systematic denial on science's part of personality as a condition of events, this rigorous belief that in its own essential and innermost nature our world is a strictly impersonal world, may, conceivably, as the whirligig of time goes round, prove to be the very defect that our descendants will be most surprised at in our own boasted science, the omission that to their eyes will most tend to make it look perspectiveless and short.

When you and Murphy were together, you were a force of nature.

If Īshvara is held to be the cause of beings, You must now define for us his nature. If, by this, you simply mean the elements, No need to tire ourselves disputing names! 119. Yet earth and other elements are many, Impermanent, inert, without divinity. Trampled underfoot, they are impure, And thus they cannot be a God Omnipotent. 120. The Deity cannot be space—inert and unproductive. He cannot be the self, for this we have refuted. He’s inconceivable, they say—then likewise his creatorship. Is there any point, therefore, to such a claim? 121. What is it that he wishes to create? Has he made the self and all the elements? But are not self and elements and he himself eternal? And consciousness, we know, arises from its object. 122. Pain and pleasure have, from all time, sprung from karma, So tell us, what has his Divinity produced? And if there’s no beginning in the cause, How can there be beginnings in its fruits? 123. Why are creatures not created constantly, For Īshvara relies on nothing but himself? And if there’s nothing that he has not made, What remains on which he might depend? 124. If Īshvara depends, the cause of all Is but the meeting of conditions and not Īshvara. When these obtain, he cannot but create; When these are absent, he is powerless to make. 125. If Almighty God does not intend, But yet creates, another thing has forced him. If he wishes to create, he’s swayed by his desire. So even though Creator, what of his omnipotence? 126.

The existence in man of a dynamic internal world, whose essential nature cannot be probed by any instrument, and can be known only when it finds expressions in gestures and symbols and constructive activities, is a mystery as profound as the forces that bind together the components of the atom and account for the character and behavior of the elements. In man that mystery can be experienced, but not described, still less explained: for the mind cannot mirror itself from within. Only by getting outside itself does it become conscious of its inwardness.

Behind the picture of fresh human possibilities I have been drawing all through 'The Myth of the Machine' is a profound truth to which almost a century ago William James gave expression. "When from our present advanced standpoint," he observed, "we look back upon past stages of human thought, we are amazed that a universe which appears to us of so vast and mysterious a complication should ever have seemed to anyone so little and plain a thing....There is nothing in the spirit and principles of science that need hinder science from dealing successfully with a world in which personal forces are the starting point of new effects. The only form of thing we directly encounter, the only experience that we concretely have, is our own personal life. The only complete category of our thinking, our professors of philosophy tell us, is the abstract elements of that. And this systematic denial on science's part of the personality as a a condition of events, this rigorous belief that in its own essential and innermost nature our world is a strictly impersonal world, may conceivably, as the whirligig of time goes round, prove to be the very defect that our descendants will be most surprised at in our boasted science, the omission that to their eyes will most tend to make it look perspectiveless and short.

The two [Greco-Roman and Latin] worlds also had enough unifying elements, however, to be considered a single continent. First of all, both the East and the West were the heirs to the Bible and to the ancient Church, which in both worlds refer beyond themselves to an origin that lies outside today’s Europe, namely in Palestine. Secondly, both shared the idea of the Roman Empire and of the essential nature of the Church, and therefore of law and legal instruments. The last factor I would mention is monasticism, which throughout the great upheavals of history continued to be the indispensable bearer not only of cultural continuity but above all of fundamental religious and moral values, of the ultimate guidance of humankind. As a pre-political and supra-political force, monasticism was also the bringer of ever-welcome and necessary rebirths of culture and civilization.

The half-wise, recognizing the comparative unreality of the Universe, imagine that they may defy its Laws — such are vain and presumptuous fools, and they are broken against the rocks and torn asunder by the elements by reason of their folly. The truly wise, knowing the nature of the Universe, use Law against laws; the higher against the lower; and by the Art of Alchemy transmute that which is undesirable into that which is worthy, and thus triumph. Mastery consists not in abnormal dreams, visions and fantastic imaginings or living, but in using the higher forces against the lower — escaping the pains of the lower planes by vibrating on the higher. Transmutation, not presumptuous denial, is the weapon of the Master.

In the light of Christianity’s absolute law of charity, we came to see what formerly we could not: the autistic or Down syndrome or otherwise disabled child, for instance, for whom the world can remain a perpetual perplexity, which can too often cause pain but perhaps only vaguely and fleetingly charm or delight; the derelict or wretched or broken man or woman who has wasted his or her life away; the homeless, the utterly impoverished, the diseased, the mentally ill, the physically disabled; exiles, refugees, fugitives; even criminals and reprobates. To reject, turn away from, or kill any or all of them would be, in a very real sense, the most purely practical of impulses. To be able, however, to see in them not only something of worth but indeed something potentially godlike, to be cherished and adored, is the rarest and most ennoblingly unrealistic capacity ever bred within human souls. To look on the child whom our ancient ancestors would have seen as somehow unwholesome or as a worthless burden, and would have abandoned to fate, and to see in him or her instead a person worthy of all affection—resplendent with divine glory, ominous with an absolute demand upon our consciences, evoking our love and our reverence—is to be set free from mere elemental existence, and from those natural limitations that pre-Christian persons took to be the very definition of reality. And only someone profoundly ignorant of history and of native human inclinations could doubt that it is only as a consequence of the revolutionary force of Christianity within our history, within the very heart of our shared nature, that any of us can experience this freedom. We deceive ourselves also, however, if we doubt how very fragile this vision of things truly is: how elusive this truth that only charity can know, how easily forgotten this mystery that only charity can penetrate.

The unfurling of the animal is like a pure wake that is related to no boat...With the living being, a milieu of events appears, which opens on a spatial and a temporal field. This surging - forth of a privileged milieu is not the manifestation of a new force. The living being works only with physico-chemical elements, but these subordinated forces join the unseen relations between them. We can at this moment speak of an animal...The animal is like a quiet force...In short, it is the theme of the melody, much more than the idea of a nature - subject or of a suprasensible thing, that best expresses the intuition of the animal according to Uexküll. The animal subject is its realization, transspatial and transtemporal. The theme of the animal melody is not outside its manifest realization; it is a variable thematism that the animal does not seek to realize by a copy of the model, but that haunts its particular realizations, without these themes being the goal of the organism...The Umwelt is not presented in front of the animal like a goal; it is not present like an idea, but as a theme that haunts consciousness.

her deep sultry voice stayed steady. “And I am an elemental witch. I’ve worked with the DOL for the last four years, and before that, I was part of the International Coalition of Witches.” Will sat up straight in his chair when it was his turn to speak. “Will Tucker. New here. Vampire hunter for the most part.” He slumped down in his chair again when he finished and folded his hands in front of him on the table. “And a man of few words,” Ben quipped. Everyone laughed, even Will, but his pale face reddened. “Yep,” Will added. Ben turned his attention to Charlie. A thrill went through her when everyone turned their gaze on her and she forced a smile.

There is an invisible force that pulls individuals of varying interests and pursuits back into the wild. Our existence has been tied to the natural environment since the beginning of humanity. Yet in an effort to protect ourselves from the elements we have walled ourselves off, not just from storms, but also from sunsets. We have protected ourselves from unsavory individuals, as well as friends and neighbors. And we have found a way to stay healthy by sanitizing our society and synthesizing our food and drugs. This is not natural, or safe, or healthy.

Perhaps we live in a wilder place than we give ourselves credit for. Scots tend to be hardy perennials. It's as if we've evolved to withstand the challenging nature of our own country. And what's more, we've worked out how to shape it into a force for good. Out of necessity our homes feature clever ways to keep the outside out and the inside warm. Scotland's oldest towerhouses were built with slits for windows not just as a defensive measure, but to protect residents from the elements. Out of problems came solutions, even beauty. Our foreparents thought to install open fires to heat their homes then toiled to make them easy on the eye. Intricately carved wooden fireplaces and elaborate hearths that referenced Scottish folklore followed.

the forces of nature are unconscious and involuntary; no decisions are made, so to comprehend humanity as a geological force we need to consider its distinctive quality, its volitional element. Humankind is perhaps better described not as a geological force but as a geological power, because we have to consider its ability to make decisions as well as its ability to transform matter. Unlike forces of nature, it is a power that can be withheld as well as exercised.

intense and accurate shelling by enemy ships of the line. * To the believers—and the terrified—it was natural to look for salvation from the storm inside one of the town’s forty churches or other edifices associated with God’s work on earth. This was especially true regarding Galveston’s Negro population, to whom religion was an elemental life-force and not a conveyance for social or sartorial prestige. Organized worship for the blacks of Galveston began in the 1840s on a three-shift basis; in the town’s then-only church the white masters gathered for service in the mornings, the slaves occupied the pews in the afternoons, exiting in time for the seignoral class to move back in for evening worship. According to an aged former slave known to all as “Auntie Ellen Roe,” it was her one-time master Gail Borden—chief customs collector, later city property agent and prime mover of a dairy fortune—who was responsible for creating separate-but-equal religious facilities on the island. Auntie Ellen recalled how the Bordens “trained her carefully as to body, mind and soul after buying her, at the age of seven, from cruel slave speculators who stole little children and sold them upon the block.” In 1851, Borden secured title to a lot on Broadway, near the booming business district, and helped collect donations for a new all-Negro church. Ellen Roe contributed the first dollar, painfully earned by reciting perfectly her Sunday-School lessons, in which she was strenuously coached by Mrs. Borden and later rewarded at the rate of twenty-five cents per recitation.

The world comprises four subtle elements: fire, water, earth and air. We can see them as water in a lake or fire in a hearth, but we cannot see the energy that makes them that way. Water can be the crash of mighty waves or the gentle fall of spring rain. All the elements are emanations of the universal life force, which is a power we cannot see but which gives everything life. It enables your body to breathe, your mind to think. Nature creates and destroys with these forces. Whoever understands them understands nature, and can create and destroy as it does.

In a nutshell, the chakra gifts are these: manifesting (first chakra); creativity and compassion (second chakra); administrative abilities and mental acuity (third chakra); healing and relating with others (fourth chakra); communicating, including orating, writing, and musicality (fifth chakra); visioning and strategy (sixth chakra); creating good out of bad and ministering to others (seventh chakra); shamanic healing and mystical journeying (eighth chakra); creating harmony where there is dissension (ninth chakra); applying natural elements and forces for good, such as nature-based healing (tenth chakra); commanding natural and supernatural forces, and serving as a leader (eleventh chakra). Your twelfth chakra contains gifts personal to you.

One does not act for the power, satisfaction, enjoyment of the mental and vital ego, but for the Divine in oneself, in all, in the world, and the emergence instead of the Divine presence, Light, Power, Love, Delight, and Beauty One would feel the Divine's presence in every part of one's being; one's consciousness, one's life-force, in every cell of one's body, one's whole way of being, one's whole way of thinking, living, one's whole being. Most precisely, the Supramental and Supramental action is the element of the Supreme that governs all of its creation, nature, and acts. One uses the divine, Supramental Power in one's life to accomplish, eradicate tension, happiness, and salvation. Ego reaches a point where the arduous task of dissolving itself through spiritual discipline will begin

Spiritual energy, or chi, is the life force within all things, and the potential used in magic to manifest one’s desires.

Faeries are the way that people have understood some of the more magical and mysterious forces of life and nature, from the birth of a particularly beautiful child as a faerie blessing, to a terrible crop yield as a faerie curse. Faeries are the faces we put on real phenomenon so we can propitiate them, ward them away, or even bargain with them.

Even though laughter is still the sign of force, of the breaking out of blind and obdurate nature, it also contains the opposite element - the fact that through laughter blind nature becomes aware of itself as it is, and thereby surrenders itself to the power of destruction.

Under the model of original monotheism we can draw three basic inferences. Figure 1.4. Decay of religions First, there is one decisive change—the move away from monotheism. This change has to be seen as a falling away, perhaps best understood as decay or corruption. Human beings turn away from God to something else: other gods, spirits, nature, even themselves. Apparently the God of the sky seemed too remote. In times of personal crises—a sick child, crop failure, marital problems—people believed that they needed more immediate help. Invoking the aid of fetishes or spirits seemed more potent. Thus God receded behind other spiritual powers. In biblical terms people worshiped the creation instead of the Creator. Second, there is no clear pattern in which this departure typically takes place. Monotheism could turn into henotheism, polytheism or animism. But one thing is certain: as monotheism was left behind, ritual and magic increased. This is not to say these elements do not occur within a fairly stable monotheistic context (of course they do!). However, once human beings abandon faith in one almighty, all-knowing God, the role that they play in attempting to find their own way in a world apparently dominated by spiritual forces becomes far more central, leading to an increase in spiritual manipulation techniques, such as magic and ritual. Third, once monotheism is abandoned, change usually continues to occur. Again, there is no mandatory sequence in which things rearrange themselves, but an increase in ritual and magic is most likely to be a part of it. Every once in a while throughout history, reform movements have called a culture back to a renewed awareness of God. Zoroastrianism and Islam are clear examples of such events. When they happen, even though there may be initial enthusiasm, chances are that there will also be an increase in tension between the idealists who are promoting the return to monotheism and those who do not feel free to give up their traditional faiths. This phenomenon may give rise to a serious tension between the ideal version of the religion and how its adherents actually practice it (they usually cling to rituals and veneration of spirits). In contrast to the neat pyramid associated with the evolutionary view (fig. 1.1), monotheism carries the liability of a tendency toward magic and ritual (fig. 1.3).

Children requiring primary somatosensory interventions are likely are to display frequent sensory misperceptions, appetite, feeding, or metabolism problems, persistent somatic or visceral dysregulation, fine or gross motor movement or balance impairment, sleep problems, or endocrine issues. Such anomalies will be in excess of normal for the developmental age. The treatment protocol will emphasize somatosensory experiences, self-regulation, and movement interventions, all of which provide the appropriate nature and pattern of activation to help these lower networks change. Language, reasoning, logic, and understanding are de-emphasized in favor of core regulatory functions. The somatosensory activities must be carried out in a richly positive relational context (Core Element 3) as the activity itself is insufficient for positive developmental growth and neural organization. Sensory activities must be planned and scheduled at specific times each day for short periods of about 10 to 15 minutes. Pick activities the child will enjoy, as children will not repeat those that are unrewarding. The activity, environment, and method may need to modified periodically to keep them fresh, attractive, and fun. Never force the child into an activity if he or she is uncomfortable with it. Take baby steps if the child is uncomfortable. Find safe ways for the child to engage in and experience the activity.

There are three types of persons who pass within the Veil - the mystic, the psychic, and the occultist. The mystic aspires to union with God, and achieves his end by putting aside all that is not of God in his life. The psychic is a receiver of subtle vibrations, but not a transmitter. The occultist must needs be to some extent at least a receiver, but his primary aim is to be able to control and direct in the invisible kingdoms in the same way that the man of science has learnt to control and direct in the kingdom of Nature. In order to achieve this end he must work in harmony with the invisible forces in the same way that the scientist masters Nature by understanding her. “Netzach, in the Microcosm, represents the instinctive, emotional side of our nature, and Hod represents the intellect; Netzach is the artist in us, and Hod is the scientist. “No one can handle magic in whom the Sphere of Netzach is not in function, for the scepticism of Hod will kill all magical images before their birth. Like all things in nature, Hod, unfertilised by its opposing polarity, is sterile. There must be something of the artist in every occultist who wants to do practical work. The intellect alone, however powerful, does not confer powers. It is through the Netzach in our own nature that the elemental forces obtain access to consciousness; without Netzach, they remain in the subconscious Sphere of Yesod, working blindly.

It is believed by men who have devoted years of research to the subject, that all energy and matter throughout the universe respond to and are controlled by the Law of Attraction which causes elements and forces of a similar nature to gather around certain centers of attraction. It is through the operation of this same universal Law of Attraction that constant, deeply seated, strong DESIRE attracts the physical equivalent or counterpart of the thing desired, or the means of securing it.

That is what happens to those beauties, so to speak, who remain far too unawakened when they hit sixteen: They do not want to be conscious, because they have not developed the courage and ability to face the negative element of the natural world. Instead of being encouraged, they have been sheltered. And if you shelter young people, you destroy them. You did not invite the Evil Queen, even for short visits. What are your children going to do when she shows up in full force, if they are entirely unprepared? They are not going to want to live. They are going to long for unconsciousness. And it gets worse. If you overprotect your kids, you become the very thing from which you are trying to shelter them. Depriving them of their young lives’ necessary adventures, you weaken their characters. You become the Destroying Agent itself—the very witch that devours their autonomous consciousness.

FOREWORD When Commander Perry opened up to the occidental world that shut-tight little island Kingdom, Japan, he did more than merely contact for our manufacturers a people who bought "Nifty Clothes," with two pair of pants. He gave us an insight into a world that was thoroughly organized and civilized long before Columbus discovered West where the East should have been. The Japanese learned much from the so-called civilized world, -but they taught us something we could never have learned from intercourse with any other nation. They gave our governmental forces of law and order a weapon that aided materially in the suppression of disorderly elements throughout our great cities. It took time, of course, to break down the prejudices that our early enforcement officers, in common with our then wild and wooly population, had against anything that was foreign. But when the great police forces of our largest metropolises realized that guns and billies alone would not be proof against big, burly lawbreakers, and that to instil respect in the hearts of "bruisers" they needed something other than armaments—pistols that could not be drawn fast enough,—they then discovered the wonder of Jiu-jitsu. They found that the wily little brown man depended on brain instead of brawn and that he had developed a Science and an Art that utilized another's strength to his own undoing. Strangely enough it was the layman who first appreciated the potential value of Jiu-jitsu. For many years before the Police Forces of our cities put a study of this Science into the training of every rookie policeman, there were physical culture experts in America who advocated the use of it by everyone who had any respect for physical prowess but who found the spirit more willing than the flesh. They showed that it needed no possession of unusual strength to overcome an opponent that depended entirely on his bulk and ferocious appearance to cow the meeker ones of the earth into submission. The Japanese, by the very fact of their small stature, are compelled to place more emphasis on strategy than on force. Thus they have thoroughly developed Jiu-jitsu and there is barely a saffron-hued tot in Japan that doesn't know something about the "Gentle-Art" as it is known. President Masaryk of Czechoslovakia, one of the world's greatest educators, who, together with millions of his enlightened and progressive countrymen, is a firm believer in "a strong mind in a strong body," sought to teach every schoolboy in his country some knowledge of the wisest of all physical sciences. While it does not itself develop and build muscle, it is an invaluable aid to the sensible use of the body. It is a form of wrestling that combines the cunning of the fox with the lithe grace and agility of the panther. It sharpens the brain and quickens the nerve centers. The man or woman who has self-respect must not sit by and permit our people to become a nation of spectators watching athletic specialists perform, while we become obese and ungainly applauders. Jiu-jitsu gives the man, woman and child, denied by nature a great frame, the opportunity to walk without fear, to resist successfully the bullies of their particular world, and the self-confidence which only a "well-armed" athlete can have. By its use, differences in weight, height and reach are practically wiped out, so that he who knows, may smilingly face superior odds and conquer.

Man is the first product of evolution to be capable of controlling evolutionary destiny.'" Endowed as he is with reasoning powers, he must independently decide up on his own behavior, without the compelling guidance by instinct. Supplied with mind, he is expected to cooperate consciously with nature in her further evolutionary program. Unfortunately humanity has arrantly failed to make a serious effort to promote its own further progress. Instead of using the power of the mind to understand the responsibilities which freedom from blind obedience to instinct entails, mankind has refused to listen whenever it was reminded of the requirements of the evolutionary law. It was so much easier to lend an ear to the promptings of desire, which was an unknown element up to the human stage. It must have been very soon after the acquisition of mental self-consciousness and his becoming aware of stirrings of primitive impulses, that man began to use the mind to stimulate the desires of the body. In this way he has indulged the almost negligible sexual impulse which he inherited from the animal kingdom, until it has become a desire so strong that he has difficulty to control it. Overstimulated by this unnaturally strong desire of his own making, man has looked for arbitrary ways in which to gratify it. Although reducing actual reproduction, he has discovered ways of unreproductive sexual action. But every such act, whatever form it takes, is a misuse of sex and uses up some of the life force that should be utilized for the support and the development of higher faculties. "The record of our race progress clearly shows how our upward movement has been checked ... by that misuse.

[Plato's] achievements are impaired by his hatred of the society in which he was living, and by his romantic love for the old tribal form of social life. It is this attitude which led him to formulate an untenable law of historical development, namely, the law of universal degeneration or decay. And the same attitude is also responsible for the irrational, fantastic, and romantic elements of his otherwise excellent analysis. On the other hand, it was just his personal interest and his partiality which sharpened his eye and so made his achievements possible. He derived his historicist theory from the fantastic philosophical doctrine that the changing visible world is only a decaying copy of an unchanging invisible world. But this ingenious attempt to combine a historicist pessimism with an ontological optimism leads, when elaborated, to difficulties. These difficulties forced upon him the adoption of a biological naturalism, leading (together with ‘psychologism’, i.e. the theory that society depends on the ‘human nature’ of its members) to mysticism and superstition, culminating in a pseudo-rational mathematical theory of breeding. They even endangered the impressive unity of his theoretical edifice.

this painting thinks, it performs the violent process of tearing apart the elements which, in their natural state, co-exist in reality, in the exact sense in which Hegel characterizes the infinite power of understanding: “The action of separating the elements is the exercise of the force of Understanding, the most astonishing and greatest of all powers, or rather the absolute power.

In 2004, retired Brigadier General Shimon Naveh of the Israeli Defense Force (IDF) offered an extended idea on intuitive decision making to the US Army and US Marine Corps. His approach, which he called systemic operational design, appeared uniquely useful to planning campaigns and major operations.[xix] Based on an understanding of the chaotic nature of war, systemic operational design focuses on discerning the logic that makes a situation a problem. Through discourse a group that has expertise on some aspect of the situation structures or frames the problem, which frequently causes a counter-logic or solution to emerge naturally. In intuitive decision making a person aware of a familiar pattern enables construction of a story that makes sense; in systemic operational design a pattern materializes during discourse and facilitates a sense-making story. Failing to find the logic that makes a situation unacceptable and in need of change means planners are not able to discern a counter-logic, the conceptual element essential to begin planning. Naveh’s explanation of systemic operational design was for many officers difficult to grasp despite the simplicity of his idea. Much of this difficulty was due to language issues and US officers’ poor understanding of the nonlinear nature of war.[xx] Fortunately, researchers learned of an important paper during the Army-Marine Corps experiments evaluating systemic operational design, which US officers found easier to comprehend.[xxi] Close study of the systemic approach to operational design, coupled with a series of carefully constructed and capably executed wargames conducted over five years, validated systemic operational design. The final product, though, was a modified version of Naveh’s original structure and form. The US Army, which led the evaluation, provided the results to service and joint doctrine writers with the expectation they would revise planning manuals and incorporate this new approach to operational design. Universally, this failed to happen. In every case, doctrine writers merely affixed the new approach to the front end of the standard analytical military decision making process, which stresses creating and testing multiple courses of action. To illustrate the illogic of this, recall that systemic operational design is to uncover the logic or “pattern” of the situation and offer a story—the counter-logic—that will resolve the problem. In other words, the planners employ the approach to create a story that makes sense. What the standard analytical process demands is the creation of additional stories in the form of other courses of action. Why would any commander or staff want to waste time developing alternative stories when they have one they believe will work? [xix] After the 2006 Israeli war with Hezbollah, several critics blamed use of systemic design for the failings the IDF experienced. I have reviewed these reports and found that the critics misconstrued systemic operational design and effects based operations, seeing them as the same thing. They are polar-opposite ways of making decisions. [xx] The term nonlinear here does not refer to the geometric connotation inherent in the “nonlinear battlefield,” but to the disproportion between cause and effect often found in open systems. [xxi] Horst W. J. Rittel, and Melvin M. Webber, “Dilemmas in a General Theory of Planning,” Policy Science, 1973, 155-169. (Excerpt from article “From Grand Strategy to Operational Design: Getting it Right”)

The Sioux sacred rites have undergone change since the Sioux were forced from their plains freedom to the bleak reservations of despair. The seven Mother Earth ceremonies that have evolved are offered to bridge across to the sacred In the natural world and to foster a regard for our planet as a living relative who must be sustained. Such ceremonies were followed down through time by the successful caretakers, who served well at their stewardship of Mother Earth. Reviving these ceremonies in this time of crisis will, it is hoped, bring forth a new-found perception and respect for the natural elements. I hope that the reader will attempt to do some ceremony in order to carry on that position of stewardship, even if it is a simple holding up of a stone to the rising dawn in recognition of the earth wisdom that comes with each new day.

One should win the privilege of looking down on such a scene, and because I had done nothing to earn a glimpse of these remote beauties I felt that I was cheating and that this nasty, noisy little impertinence, mechanically transporting me, was an insult to the mountains. You will probably accuse me of a tiresome outburst of romanticism-but I'm not sure you'll be right. The more I see of unmechanized places and people the more convinced I become that machines have done incalculable damage by unbalancing the relationship between Man and Nature. The mere fact that we think and talk as we do about Nature is symptomatic. For us to refer to Nature as a separate entity-something we admire or avoid or study or paint-shows how far we've removed ourselves from it. Marco Polo saw it as the background to human adventures and endeavours — a healthy reaction possible only when our lives are basically in harmony with it. (Granted that Roz is a machine and that to be logical I should have walked or ridden from Ireland, but at least one exerts oneself cycling and the speed is not too outrageous and one is constantly exposed to the elements.) I suppose all our scientific advances are a wonderful boost for the superior intellect of the human race but what those advances are doing to us seems to me quite literally tragic. After all, only a handful of people are concerned in the excitement and stimulation of discovering and developing, while millions lead feebler and more synthetic lives because of the achievements of that handful. When Sterne toured France and Italy he needed more guts and initiative than the contemporary traveller needs to tour the five continents; people now use less than half their potential forces because 'Progress' has deprived them of the incentive to live fully. All this has been brought to the surface of my mind by the general attitude to my conception of travelling, which I once took for granted as normal behaviour but which strikes most people as wild eccentricity, merely because it involves a certain amount of what is now regarded as hardship but was to all our ancestors a feature of everyday life using physical energy to get from point A to point B. I don't know what the end result of all this 'progress' will be-something pretty dire, I should think.

But the light pouring out of the cloudless sky forces your eyes to stay open and face the fact: if the ghosts and spectres that the Trickster claimed had attacked her had proven to have their roots in the realities of her ancestry, then Rosarita the Artist might also have been conjured out of a fragment of truth -- a chance encounter with a stranger in the Jardín, a charmed moment embroidered by recollection. For the Trickster the two waters met and melded, the resulting murk was her natural element; she floated in it, swam. It was you who would not allow them to combine, struggled to keep them separate in order not to drown. What if you too allowed them to merge and become one?

Rain lashed the tiny island, tearing at the earth like a vengeful god determined to rip the outcropping - one amongst a thousand - from the water, and dash it to shards on crags of the Middle Sea. Lightning crisped the air, accompanied moments later by waves of thunder which rocked the isle, vibrating it from one end to the other. A storm to end all storms, a cataclysmic collision of nature’s more volatile elements combined in world-shattering force.

As Maxwell recognized, if atoms and molecules operated on the same principles as the Solar System, the world would be very different. Every atom would be different from every other, and every atom would change over time. Such a world wouldn't have chemistry as we know it, with definite substances and fixed rules. It is not immediately obvious what makes atomic systems behave so differently. In both cases we have a massive central body attracting several small ones. The forces in play, gravitational or electrical, are broadly similar-both decrease as the square of the distance. But there are three factors which make the physical outcome very different, giving us stereotyped atoms but individualized solar systems: 1. Whereas planets differ from one another (as do stars), all electrons have exactly the same properties (as do all nuclei of a given element, or more precisely a given isotope). 2. Atoms obey the rules of quantum mechanics. 3. Atoms are starved for energy. The first item in this explanation begs the question, of course. We're trying to explain why atoms can be the same as each other, and we start off by asserting that some other things, electrons, are all the same as each other! We'll come back to that later. But having the same parts doesn't guarantee the same outcome, by any means. Even if all planets were the same as one another, and all stars were the same as one another, there would still be many possible designs for solar systems, and they'd all be subject to change. We've seen how quantum mechanics brings discreteness, and fixed patterns, into the description of continuous objects that obey dynamical equations. It's the story you'll recall, that unfolds in figures 24 (page 172), 25 (page 174), and 26 (page 187), and plate CC. To close the loop, we need to understand why the electrons in atoms are usually found in just one among their infinite variety of patterns. That's where our third item comes in. The pattern with lowest energy-the so-called ground state-is the one we generally find, because atoms are starved for energy. Why are atoms starved for energy? Ultimately, it is because the Universe is big, cold, and expanding. Atoms can pass from one pattern to another by emitting light, and losing energy, or absorbing light, and gaining energy. If emission and absorption were balanced, many patterns would be in play. That's what would happen in a hot, closed system. Light emitted at one time would be absorbed later, and a balanced equilibrium would set in. But in a big, cold, expanding Universe, emitted light leaks into vast interstellar spaces, carrying away energy that is not returned. In this way we find that dynamical equations, which by themselves cannot impose structure, do so through jujitsu (gentle skill), focusing the power of other principles. They guide the constraining powers of quantum mechanics and cosmology. Cosmology explains their poverty of energy, and quantum mechanics shows how poverty of energy imposes structure.

Humble people are respectful and accepting of our imperfect human nature. Many inexplicable components make up the vast sea of humanity. My own psyche contains enigmatic elements. Through conscientious studying other people and examination of my own unfathomable nature, I hope to gain a better understanding of the mystery of existence. There are limitations of human knowledge. We have a rich stable of resources available to us including the opportunity to read great literature, inspirational books, self-help books, scholarly psychology books, and a growing trove of cognitive sciences books devoted to exploring how the human brain works. Despite the illustrious resources that expound upon the desires, motives, and behaviors of the human species, the hardships of life frequently force us to realize we are the principal subject that we must study and understand in order to mend a broken personality. In order revive a deflated psyche and transcend into a better and sunnier version of the self, I need to know myself.

Nature and nurture sway us. Our environment and genetic blood bank establish the delineating parameters that make us. Throughout life, many types of opposing forces tattoo us. Rationality and logic allow us to quantify our experiences. We erase many experiences through casual indifference or employ tremendous emotional energy to repress ugly remembrances. Our ability to invent and imagine imbues every person’s spiritual construction with a distinctive lining. Every person is a wee bit crazy; most of us embody a tad of manic forces coursing within us. How these discordant elements of rationality and madness crystalize and fuse together or rebel against each other in the human mind is the mysterious paradox, the prototypical riddle wrapped in an enigma.

The basic principles of evolutionary biology would seem to dictate that any natural phenomenon as prominent in our lives as our experience of consciousness must necessarily have some discernible and quantifiable effect in order for it to exist, and to persist, in nature at all. It must, in other words, confer some selective advantage. And that raises an obvious question: What possible selective advantage could consciousness offer if it is only a functionless phantasm? How could consciousness ever have evolved in the first place if, in and of itself, it does nothing? Why, in short, did nature bother to produce beings capable of self-awareness and subjective inner experience? True, evolutionary biologists can trot out many examples of traits that have been carried along on the river of evolution although not specifically selected for (the evolutionary biologists Stephen Jay Gould and Richard Lewontin called such traits spandrels, the architectural term for the elements between the exterior curve of an arch and the right angle of the walls around it, which were not intentionally built but were instead formed by two architectural traits that were "selected for"). But consciousness seems like an awfully prominent trait not to have been the target of some selection pressure. As James put it, "The conclusion that [consciousness] is useful is...quite justifiable. But if it is useful, it must be so through its causal efficaciousness.

Roger Berkowitz, CEO of Legal Sea Foods—a $215-million company with over four thousand employees—explained in an interview with Inc. magazine how his work style depends on the forces of nagging. “People who want me to do something . . . have to remind me repeatedly,” he explained. “It’s management by being nagged.” The reliance on—and even the encouragement of—nagging may at first appear bothersome. It may be annoying to be constantly reminded about something while trying to immerse yourself in a creative project. However, amidst the chaos of meetings and trying to prioritize the elements of multiple projects, nagging from others helps you prioritize by natural selection. When someone is consistently bothering you about something, chances are you have become a bottleneck in the team’s productivity.

We could express this power in the following way: Most of the time we live in an interior world of dreams, desires, and obsessive thoughts. But in this period of exceptional creativity, we are impelled by the need to get something done that has a practical effect. We force ourselves to step outside our inner chamber of habitual thoughts and connect to the world. At these moments, suddenly exposed to new details and ideas, we become more inspired and creative. Once the deadline has passed or the crisis is over, this feeling of power and heightened creativity generally fades away. We return to our distracted state and the sense of control is gone. The problem we face is that this form of power and intelligence is either ignored as a subject of study or is surrounded by all kinds of myths and misconceptions, all of which only add to the mystery. We imagine that creativity and brilliance just appear out of nowhere, the fruit of natural talent, or perhaps of a good mood, or an alignment of the stars. It would be an immense help to clear up the mystery—to name this feeling of power, and to understand how it can be manufactured and maintained. Let us call this sensation mastery—the feeling that we have a greater command of reality, other people, and ourselves. Although it might be something we experience for only a short while, for others—Masters of their field—it becomes their way of life, their way of seeing the world. And at the root of this power is a simple process that leads to mastery—one that is accessible to all of us. The process can be illustrated in the following manner: Let us say we are learning the piano, or entering a new job where we must acquire certain skills. In the beginning, we are outsiders. Our initial impressions of the piano or the work environment are based on prejudgments, and often contain an element of fear. When we first study the piano, the keyboard looks rather intimidating—we don’t understand the relationships between the keys, the chords, the pedals, and everything else that goes into creating music. In a new job situation, we are ignorant of the power relationships between people, the psychology of our boss, the rules and procedures that are considered critical for success. We are confused—the knowledge we need in both cases is over our heads. Although we might enter these situations with excitement about what we can learn or do with our new skills, we quickly realize how much hard work there is ahead of us. The great danger is that we give in to feelings of boredom, impatience, fear, and confusion. We stop observing and learning. The process comes to a halt. If, on the other hand, we manage these emotions and allow time to take its course, something remarkable begins to take shape. As we continue to observe and follow the lead of others, we gain clarity, learning the rules and seeing how things work and fit together. If we keep practicing, we gain fluency; basic skills are mastered, allowing us to take on newer and more exciting challenges.

The truth is not always useful, not always good. It's like putting your faith in water. Yes, we need the rain, but too much can sweep you away in a flood and drown you. Like all great natural, elemental forces, the truth needs to be channelled, managed, controlled and intelligently, morally allocated.

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.

He was a force of nature. He could warm your soul like the sun and then bury you in ice the next second. He was more destructive than any other universal element or could ever be. It was his way, to be like a hurricane crashing upon the shores, or lightning splintering everything in its path. He was a force. But he was my force. And in the end, it didn’t matter, because he disappeared, just like the weather always does. Here for one brief moment and gone the next. His name was Jack and his love for me was like a flood, now frozen over.

By contrast, when we speak of “gods” we are talking not of transcendent reality at all, but only of a higher or more powerful or more splendid dimension of immanent reality. Any gods who might be out there do not transcend nature but belong to it. Their theogonies can be recounted—how some rose out of the primal night, how some were born of other, more titanic progenitors, how others sprang up from an intermingling of divine and elemental forces, and so on—and according to many mythologies most of them will finally meet their ends. They exist in space and time, each of them is a distinct being rather than “being itself,” and it is they who are dependent upon the universe for their existence rather than the reverse. Of such gods there may be an endless diversity, while of God there can be only one. Or, better, God is not merely one, in the way that a finite object might be merely singular or unique, but is oneness as such, the one act of being and unity by which any finite thing exists and by which all things exist together. He is one in the sense that being itself is one, the infinite is one, the source of everything is one. Thus a plurality of gods could not constitute an alternative to or contradiction of the unity of God; they still would not belong to the same ontological frame of reference as he.

According to their sacred texts, the earth was created in seven stages. First, the sky came into being—this was an inverted bowl of beautiful stone. Second, the water was created at the bottom of the sky shell, and then third, the earth that floated on water. To this the gods added one plant, one animal, and a bull, and then in the sixth stage, man. Fire was added in the seventh stage, pervading the entire world and residing in seen and unseen places. As a final act of creation the gods assembled and performed the first sacrifice. The primordial plant, the bull, and the man were crushed and from them the vegetable, animal, and human realms were created and populated the earth. New life and death were created, and the world was set in motion.5 The Noble Ones performed rituals that reenacted this primordial sacrifice to maintain cosmic order and ensure the continuation of the lifecycle. Libations were performed in the home, for example, of water or fire to return these vital elements to the gods to support them, and a perpetual fire was kept burning. The Indo-Iranians revered life, and like all pre-axial peoples, they felt a strong affinity between themselves and animals. They ate only consecrated animal flesh that had been offered to the gods with prayers to ensure the animal’s safe return to the soul of the bull. They believed the soul of the bull was the life energy of the animal world, whose spirit was energized through their sacrifice of animal blood. This nourished the deity and helped the gods look after the animal world and ensured plenty.6 The “catholicity” of the Noble Ones, like that of many of the pre-axial religions, was a consciousness of connectivity to the plants, the animals, the sky, and to the whole of nature. They believed gods or spirits in nature influenced human action, and in turn, human action (and ritual) had its effects on nature. Their sense of the whole was a sense of belonging to a web of life guided by supernatural forces or deities. All things shared the same breadth of life—animals, trees, humans. All things were bound together.

She could almost feel each woman's intention through the paper. Ellie Penhaligan, who was so in tune with the earth and the elements that she could disappear into them. Stella Darling, whose suitability was a real no-brainer, especially now that she had opened her own natural healing practice. Stella was the only other person in Avening with formal magic training, and once time had mellowed her, she would be a true mistress of the elements. Nina Bruno, one of the most powerful candidates on her list, a real Charm Sister whose hypnotic personal energy would turn anyone her way. Eve Pruitt, who had no particular powers to speak of, but whose loving and giving energy radiated from her, putting everyone at ease- people magic. Maggie Moreau, who passed so effortlessly between worlds, and she hadn't even hit puberty yet. Her mother Mave- who would have thought Mave would have been interested? But she'd applied all on her own, and sure enough, Autumn had been forced to recognize her great untapped potential. Ana Beckwith, whom Autumn loved like a daughter born of her own womb, and who, whether she realized it or not, had already begun to tap into her ability to move through time. Ginny Emmerling, the lonely warrior who wanted to fight for a new piece of herself. Dottie Davis, the only applicant to understand the Book as a vehicle of spirituality. Charlie Solomon, that budding psychic reporter whom Autumn had all but coerced into settling down in Avening. Sylvie Shigeru, who was only just eighteen and had already made peace with her magic, and done so much to harness it. And last, her sister, Siobhan, who would be a prophet the likes of whom Autumn hadn't seen in many generations. Age wasn't a concern; Maggie and Siobhan wouldn't initiate for another ten years at least, and as for the older women, Dottie and Eve, initiation would change them the way it had changed Autumn so many centuries ago.

In the light of Christianity’s absolute law of charity, we came to see what formerly we could not: the autistic or Down syndrome or otherwise disabled child, for instance, for whom the world can remain a perpetual perplexity, which can too often cause pain but perhaps only vaguely and fleetingly charm or delight; the derelict or wretched or broken man or woman who has wasted his or her life away; the homeless, the utterly impoverished, the diseased, the mentally ill, the physically disabled; exiles, refugees, fugitives; even criminals and reprobates. To reject, turn away from, or kill any or all of them would be, in a very real sense, the most purely practical of impulses. To be able, however, to see in them not only something of worth but indeed something potentially godlike, to be cherished and adored, is the rarest and most ennoblingly unrealistic capacity ever bred within human souls. To look on the child whom our ancient ancestors would have seen as somehow unwholesome or as a worthless burden, and would have abandoned to fate, and to see in him or her instead a person worthy of all affection—resplendent with divine glory, ominous with an absolute demand upon our consciences, evoking our love and our reverence—is to be set free from mere elemental existence, and from those natural limitations that pre-Christian persons took to be the very definition of reality. And only someone profoundly ignorant of history and of native human inclinations could doubt that it is only as a consequence of the revolutionary force of Christianity within our history, within the very heart of our shared nature, that any of us can experience this freedom.

What happens is that people don’t know, and so they can’t help me,’ he was saying calmly. ‘But when they open their morning newspapers and see that thirty thousand elephants are being killed every year to make paper knives and billiard balls, and that there’s a man who's doing his damnedest to stop this mass murder, they’ll raise hell. When they hear that out of a hundred baby elephants captured for the zoos eighty die in the first days, you’ll see what public opinion will say. There's such a thing as popular feeling, you know. That’s the kind of thing that makes a government fall, I tell you. All that’s needed is for the people to know.’ ’It was intolerable. I listened gaping, absolutely struck dumb. The man had faith in us, totally and unshakably, and that was something, a faith in us that looked as strong, as natural, as irrational as the elements, as the sea or the wind — something, by God, that looked in the end like the force of truth itself. I had to make an effort to defend myself — not to succumb to that amazing naivete. He really believed that people still had the generosity, the heart, in the ugly times we live in, to worry not only about themselves, but about elephants as well. It was enough to make you weep. I stood there in silence, staring at him — admiring him, I should say — with that gloomy, obstinate expression of his, and that damned briefcase. Ridiculous, if you like, yet also disarming, because I felt he was completely convinced by all the beautiful things man has sung about himself in his moments of inspiration. And with it all, a pigheaded obstinacy — the revolting thoroughness of a schoolmaster who’s got it into his head that he’ll make humanity do its homework and would not hesitate to punish it if it misbehaved. You can see from what I say that he was a highly contagious man.

I am a Pagan and I dedicate myself to channeling the spiritual energy of my inner self to help and to heal myself and others. I know that I am part of the whole of nature. May I grow in understanding of the unity of all nature. May I always walk in balance. May I always be mindful of the diversity of nature, as well as it's unity and may I always be tolerant of those whose race, appearance, sex, sexual preference, culture, and other ways differ from my own. May I use the force wisely and not use it for aggression nor for malevolent purposes. May I never direct it to curtail the freewill of another. May I always be mindful that I create my own reality and the I have the power within me to create positivity in my life. May I always act in honorable ways: being honest with myself and others, keeping my word whenever I have given it, fulfilling all responsibilities and commitments I have taken on to the best of my ability. May I always remember that whatever is sent out always returns magnified to the sender. May the forces of Karma move swiftly to remind me of these spiritual commitments when I have begun to falter from them, and may use this Karmic feedback t help myself grow and be more attuned to my inner Pagan spirit. May I always remain strong and committed to my spiritual ideas in the face of adversity and negativity. May the force of my inner spirit ground out all malevolence directed my way and transform it into positivity. May my inner light shine so strongly that malevolent forces cannot even approach my sphere of existence. May I always grow in inner wisdom and understanding. May I see every problem that I face as an opportunity to develop myself spiritually in solving it. May I always act out of love to all other beings on this planet-to other humans, to plants, animals, minerals, elementals, spirits and other entities. May I always be mindful that the Goddess and God in all their forms dwell within me and that Divinity is reflected through my own inner self, my pagan spirit. May I always channel love and light from my being. May my inner spirit, rather than my ego self, guide all my thoughts, feelings and actions. ...So mote it be.

a book is a fragile creature, it suffers the wear of time, it fears rodents, the elements, clumsy hands. If for a hundred and a hundred years everyone had been able freely to handle our codices, the majority of them would no longer exist. So the librarian protects them not only against mankind but also against nature, and devotes his life to this war with the forces of oblivion, the enemy of truth.

The radical rhetoric of the early fascist movements led many observers, then and since, to suppose that once in power the fascist regimes would make sweeping and fundamental changes in the very bases of national life. In practice, although fascist regimes did indeed make some breathtaking changes, they left the distribution of property and the economic and social hierarchy largely intact (differing fundamentally from what the word revolution had usually meant since 1789). The reach of the fascist “revolution” was restricted by two factors. For one thing, even at their most radical, early fascist programs and rhetoric had never attacked wealth and capitalism as directly as a hasty reading might suggest. As for social hierarchy, fascism’s leadership principle effectively reinforced it, though fascists posed some threat to inherited position by advocating the replacement of the tired bourgeois elite by fascist “new men.” The handful of real fascist outsiders, however, went mostly into the parallel organizations. The scope of fascist change was further limited by the disappearance of many radicals during the period of taking root and coming to power. As fascist movements passed from protest and the harnessing of disparate resentments to the conquest of power, with its attendant alliances and compromises, their priorities changed, along with their functions. They became far less interested in assembling the discontented than in mobilizing and unifying national energies for national revival and aggrandizement. This obliged them to break many promises made to the socially and economically discontented during the first years of fascist recruitment. The Nazis in particular broke promises to the small peasants and artisans who had been the mainstay of their electoral following, and to favor urbanization and industrial production. Despite their frequent talk about “revolution,” fascists did not want a socioeconomic revolution. They wanted a “revolution of the soul,” and a revolution in the world power position of their people. They meant to unify and invigorate and empower their decadent nation—to reassert the prestige of Romanità or the German Volk or Hungarism or other group destiny. For that purpose they believed they needed armies, productive capacity, order, and property. Force their country’s traditional productive elements into subjection, perhaps; transform them, no doubt; but not abolish them. The fascists needed the muscle of these bastions of established power to express their people’s renewed unity and vitality at home and on the world stage. Fascists wanted to revolutionize their national institutions in the sense that they wanted to pervade them with energy, unity, and willpower, but they never dreamed of abolishing property or social hierarchy. The fascist mission of national aggrandizement and purification required the most fundamental changes in the nature of citizenship and in the relation of citizens to the state since the democratic revolutions of the eighteenth and nineteenth centuries. The first giant step was to subordinate the individual to the community. Whereas the liberal state rested on a compact among its citizens to protect individual rights and freedoms, the fascist state embodied the national destiny, in service to which all the members of the national group found their highest fulfillment. We have seen that both regimes found some distinguished nonfascist intellectuals ready to support this position. In fascist states, individual rights had no autonomous existence. The State of Law—the Rechtsstaat, the état de droit—vanished, along with the principles of due process by which citizens were guaranteed equitable treatment by courts and state agencies. A suspect acquitted in a German court of law could be rearrested by agents of the regime at the courthouse door and put in a concentration camp without any further legal procedure.

If there was a reason why he preferred the liberal tendancy to the conservative one (also held to by many in his circle), it was not because he found the liberal tendancy more sensible, but because it more closely suited his manner of life. The liberal party said that everything was bad in Russia, and indeed Stepan Arkadyich had many debts and decidedly too little money. The liberal party said that marriage was an obsolete institution and was in need of reform, and indeed family life gave Stepan Arkadyich little pleasure and forced him to lie and pretend, which was so contrary to his nature. The liberal party said, or, rather, implied, that religion was just a bridle for the barbarous part of the population, and indeed Stepan Arkadyich could not even stand through a short prayer service without aching feet and could not grasp the point of all these fearsome and high-flown words about the other world, when life in this one could be so merry. At the same time, Stepan Arkadyich, who liked a merry joke, sometimes took pleasure in startling some simple soul by saying that if you want to pride yourself on your lineage, why stop at Rurik and renounce your first progenitor--the ape? And so the liberal tendency became a habit with Stepan Arkadyich, and he liked his newspaper, as he liked a cigar after dinner, for the slight haze it produced in his head. He read the leading article, which explained that in our time it was quite needless to raise the cry that radicalism was threatening to swallow up all the conservative elements, and that it was the government's duty to take measures to crush the hydra of revolution; that, on the contrary, 'in our opinion, the danger lies not in the imaginary hydra of revolution, but in a stubborn traditionalism that impedes progress's, and so on.

The emancipation of labor and the concomitant emancipation of the laboring classes from oppression and exploitation certainly meant progress in the direction of non-violence. It is much less certain that it was also progress in the direction of freedom. No manexerted violence, except the violence used in torture, can match the natural force with which necessity itself compels ... The elevation of labor and the necessity inherent in the laboring metabolism with nature appear to be intimately connected with the downgrading of all activities which either spring directly from violence, as the use of force in human relations, or harbor an element of violence within themselves, which, as we shall see is the case for all workmanship. It is as though the growing elimination of violence throughout the modern age almost automatically opened the doors for the re-entry of necessity on its most elementary level.

Through this technique of subjection a new object was being formed; slowly, it superseded the mechanical body the body composed of solids and assigned movements, the image of which had for so long haunted those who dreamt of disciplinary perfection. This new-object is the natural body, the bearer of forces and the seat of duration; it is the body susceptible to specified operations, which have their order, their stages, their internal conditions, their constituent elements. In becoming the target for new mechanisms of power, the body is offered up to new forms of knowledge. It is the body of exercise, rather than of speculative physics; a body manipulated by authority, rather than imbued with animal spirits; a body of useful training and not of rational mechanics, but one in which, by virtue of that very fact, a number of natural requirements and functional constraints are beginning to emerge.