Elevation Important Quotes

The secret to being alone is to organize your time; to develop habits and routines and gradually elevate their importance to where they seem almost like normal, healthy activities.

Birth and death: there was the same consciousness of heightened existence and of her own elevated importance

I carry Kate to the elevator, our lips and tongues dancing furiously. I didn’t lock my car. I don’t think I even closed the door. Fuck it. They can steal it. I have more important matters at hand. I stumble into the elevator…

My mind then wandered. I thought of this: I thought of how every day each of us experiences a few little moments that have just a bit more resonance than other moments—we hear a word that sticks in our mind—or maybe we have a small experience that pulls us out of ourselves, if only briefly—we share a hotel elevator with a bride in her veils, say, or a stranger gives us a piece of bread to feed to the mallard ducks in the lagoon; a small child starts a conversation with us in a Dairy Queen—or we have an episode like the one I had with the M&M cars back at the Husky station. And if we were to collect these small moments in a notebook and save them over a period of months we would see certain trends emerge from our collection—certain voices would emerge that have been trying to speak through us. We would realize that we have been having another life altogether; one we didn’t even know was going on inside us. And maybe this other life is more important than the one we think of as being real—this clunky day-to-day world of furniture and noise and metal. So just maybe it is these small silent moments which are the true story-making events of our lives.

John you say you met in an elevator. Was the elevator going up at the time, or down? This is very important, for going down in an elevator one always has that sinking feeling and for all I know you may have this confused with love. If you were going up, it is clearly a case of love at first sight...

All depression has its roots in self-pity, and all self-pity is rooted in people taking themselves too seriously.” At the time Switters had disputed her assertion. Even at seventeen, he was aware that depression could have chemical causes. “The key word here is roots,” Maestra had countered. “The roots of depression. For most people, self-awareness and self-pity blossom simultaneously in early adolescence. It's about that time that we start viewing the world as something other than a whoop-de-doo playground, we start to experience personally how threatening it can be, how cruel and unjust. At the very moment when we become, for the first time, both introspective and socially conscientious, we receive the bad news that the world, by and large, doesn't give a rat's ass. Even an old tomato like me can recall how painful, scary, and disillusioning that realization was. So, there's a tendency, then, to slip into rage and self-pity, which if indulged, can fester into bouts of depression.” “Yeah but Maestra—” “Don't interrupt. Now, unless someone stronger and wiser—a friend, a parent, a novelist, filmmaker, teacher, or musician—can josh us out of it, can elevate us and show us how petty and pompous and monumentally useless it is to take ourselves so seriously, then depression can become a habit, which, in tern, can produce a neurological imprint. Are you with me? Gradually, our brain chemistry becomes conditioned to react to negative stimuli in a particular, predictable way. One thing'll go wrong and it'll automatically switch on its blender and mix us that black cocktail, the ol’ doomsday daiquiri, and before we know it, we’re soused to the gills from the inside out. Once depression has become electrochemically integrated, it can be extremely difficult to philosophically or psychologically override it; by then it's playing by physical rules, a whole different ball game. That's why, Switters my dearest, every time you've shown signs of feeling sorry for yourself, I've played my blues records really loud or read to you from The Horse’s Mouth. And that’s why when you’ve exhibited the slightest tendency toward self-importance, I’ve reminded you that you and me— you and I: excuse me—may be every bit as important as the President or the pope or the biggest prime-time icon in Hollywood, but none of us is much more than a pimple on the ass-end of creation, so let’s not get carried away with ourselves. Preventive medicine, boy. It’s preventive medicine.” “But what about self-esteem?” “Heh! Self-esteem is for sissies. Accept that you’re a pimple and try to keep a lively sense of humor about it. That way lies grace—and maybe even glory.

Making something secret makes it too important, elevates it to the point where it runs your life from the shadows. If you hide what's at your core from other people for too long, sooner or later you end up hiding it from yourself and waking up with no idea of who you are.

Today, when so much seems to conspire to reduce life and feeling to the most deprived and demeaning bottom line, it is more important than ever that we receive that extra dimension of dignity or delight and the elevated sense of self that the art of building can provide through the nature of the places where we live and work. What counts more than style is whether architecture improves our experience of the built world; whether it makes us wonder why we never noticed places in quite this way before.

One rule of conduct that has served me well is this: I don’t make an important decision until my heart (intuition) and my head (intellect) are both in agreement.

Because I still don’t know what I really think or feel, and I’m throwing grenades and filling the air with smoke while I desperately, desperately try to get off the ground: to get elevation. Because I haven’t yet learned the simplest and most important thing of all: the world is difficult, and we are all breakable. So just be kind.

The strong women told the faggots that there are two important things to remember about the coming revolutions. The first is that we will get our asses kicked. The second is that we will win. The faggots knew the first. Faggot ass-kicking is a time-honored sport of the men. But the faggots did not know about the second. They had never thought about winning before. They did not even know what winning meant. So they asked the strong women and the strong women said winning was like surviving, only better. As the strong women explained winning, the faggots were surprised and then excited. The faggots knew about surviving for they always had and this was going to be just plain better. That made ass-kicking different. Getting your ass kicked and then winning elevated the entire enterprise of making revolution.

Both a rose and a cactus have thorns, and while the rose may say, "I love you," the cactus says, "Fuck off." I think that's important to remember, and it's the ideal way to farm ducks.

The novel’s not dead, it’s not even seriously injured, but I do think we’re working in the margins, working in the shadows of the novel’s greatness and influence. There’s plenty of impressive talent around, and there’s strong evidence that younger writers are moving into history, finding broader themes. But when we talk about the novel we have to consider the culture in which it operates. Everything in the culture argues against the novel, particularly the novel that tries to be equal to the complexities and excesses of the culture. This is why books such as JR and Harlot’s Ghost and Gravity’s Rainbow and The Public Burning are important—to name just four. They offer many pleasures without making concessions to the middle-range reader, and they absorb and incorporate the culture instead of catering to it. And there’s the work of Robert Stone and Joan Didion, who are both writers of conscience and painstaking workers of the sentence and paragraph. I don’t want to list names because lists are a form of cultural hysteria, but I have to mention Blood Meridian for its beauty and its honor. These books and writers show us that the novel is still spacious enough and brave enough to encompass enormous areas of experience. We have a rich literature. But sometimes it’s a literature too ready to be neutralized, to be incorporated into the ambient noise. This is why we need the writer in opposition, the novelist who writes against power, who writes against the corporation or the state or the whole apparatus of assimilation. We’re all one beat away from becoming elevator music.

Let go and let in. When we avoid prejudging our sources of information, we become more receptive to what they have to offer. If we come to listening with a blank slate, our environment can write on it what we need to hear. Similarly, if our mental and sensory channels are open, there’s more room to import energy and information.

Rather than torture ourselves and others about our shortcomings, we can approach life with an attitude of curious delight. And the delight part is just as important as the curious.

Getting people to understand that language itself is a means through which people can be harmed, elevated, or valued is really important,

And now that we have returned to the desultory life of the plain, let us endeavor to import a little of that mountain grandeur into it. We will remember within what walls we lie, and understand that this level life too has its summit, and why from the mountain-top the deepest valleys have a tinge of blue; that there is elevation in every hour, as no part of the earth is so low that the heavens may not be seen from, and we have only to stand on the summit of our hour to command an uninterrupted horizon.

The top priority of the terrorist--even more important than killing you--is to make himself your top priority. This is why protecting ourselves from terrorist violence is not enough to defeat terrorism, especially if we try to achieve safety in ways that elevate the importance of terrorists and wind up publicizing their causes.

As time went by, I realized that the particular place I'd chose was less important than the fact that I'd chosen a place and focused my life around it. Although the island has taken on great significance for me, it's no more inherently beautiful or meaningful than any other place on earth. What makes a place special is the way it buries itself inside the heart, not whether it's flat or rugged, rich or austere. wet or arid, gentle or harsh, warm or cold, wild or tame. Every place, like every person, is elevated by the love and respect shown toward it, and by the way in which its bounty is received.

He was wrong in thinking that by saying 'Nnphnn!' Sunny had been complaining about getting undressed in front of her siblings. Sunny's oversized suit had muffled the word she was really saying, and it was a word that still haunts me in my dreams as I toss and turn each night, images of Beatrice and her legacy filling my weary, grieving brain no matter where in the world I travel and no matter what important evidence I discover.

I love having pockets on jeans. They're wearable filing cabinets, and if I didn't have them I don't know where I'd keep my important paperwork, like tax documents or lists of clever duck puns.

Erasure is as important as writing. Prune what is turgid, elevate what is commonplace, arrange what is disorderly, introduce rhythm where the language is harsh, modify where it is too absolute. . . . The best method of correction is to put aside for a time what we have written, so that when we come to it again it may have an aspect of novelty, as of being another man's work; in this way we may preserve ourselves from regarding our writings with the affection that we lavish upon a newborn child.

The most dangerous bias when discussing performance is our innate privileging of the past. We elevate the past. We give it too much importance. We serve the past when we should be giving it a wide berth.

We are born under circumstances that would be favourable if we did not abandon them. It was nature's intention that there should be no need of great equipment for a good life: every individual can make himself happy. External goods are of trivial importance and without much influence in either direction: prosperity does not elevate the sage and adversity does not depress him.

If athletes include as part of their training the visualization of their sport and mentally picturing themselves going through all the steps required for success, how then can believers fail to visualize what is more important and consequential than sport? People of spiritual elevation prepare themselves psychologically for the ultimate journey. Although death is a sudden severance from this life, one remains conscious in a different way. In fact, the deceased is in a hyperconscious state that makes this life appear like a dream. ʿAlī ibn AbīṬālib, may God be pleased with him, said, “People are asleep. When they die, they wake up.

Good works have always been valued more highly than faith. Of course, it’s true that we should do good works and respect the importance of them. But we should be careful that we don’t elevate good works to such an extent that faith and Christ become secondary. If we esteem them too highly, good works can become the greatest idolatry. This has occurred both inside and outside of Christianity. Some people value good works so much that they overlook faith in Christ. They preach about and praise their own works instead of God’s works.

There is nothing more important in life than learning to love and be loved. Jesus elevated love as the goal of spiritual transformation. Psychoanalysts consider it the capstone of psychological growth. Giving and receiving love is at the heart of being human. It is our raison d’être.

Humble individuals will not willfully distort information in order to defend, repair, or verify their own image. For humble people, there should be no press toward self-importance and no burning need to see—or present—themselves as being better than they actually are. They should also not be particularly interested in dominating others in order to receive entitlements or to elevate their own status. On the other hand, humility should not lead people to take harsh or condemning approaches toward themselves, magnifying weaknesses and severely punishing failures while overlooking strengths and successes.

I had started in this career, in part, to pursue death: to grasp it, uncloak it, and see eye-to-eye, unblinking. Neurosurgery attracted me as much for its intertwining of brain and consciousness as for its intertwining of life and death. I had thought that a life spent in the space between the two would grant me not merely a stage for compassionate action but an elevation of my own being: getting as far away from petty materialism, from self- important trivia, getting right there, to the heart of the matter, to truly life and death decisions and struggles... surely a kind of transcendence would be found there?

The consequences of women’s attractiveness for a man’s social status are critical. Everyday folklore tells us that our mate is a reflection of ourselves. Men are particularly concerned about status, reputation, and hierarchies because elevated rank has always been an important means of acquiring the resources that make men attractive to women. It is reasonable, therefore, to expect that a man will be concerned about the effect that his mate has on his social status

SABRINA: I think the more important question is—what are Hannah and Grace gonna do now that we know their boyfriends are secretly banging in elevators? HANNAH: I feel so betrayed. ME: For real. They’ve been sleeping together this whole time and haven’t even let us watch??!? HANNAH: !!! SABRINA: !!?!! ALLIE: !!!??

At present, a good many men engaged in scientific pursuits, and who have signally failed in gaining recognition among their fellows, are endeavoring to make reputations among the churches by delivering weak and vapid lectures upon the 'harmony of Genesis and Geology.' Like all hypocrites, these men overstate the case to such a degree, and so turn and pervert facts and words that they succeed only in gaining the applause of other hypocrites like themselves. Among the great scientists they are regarded as generals regard sutlers who trade with both armies. Surely the time must come when the wealth of the world will not be wasted in the propagation of ignorant creeds and miraculous mistakes. The time must come when churches and cathedrals will be dedicated to the use of man; when minister and priest will deem the discoveries of the living of more importance than the errors of the dead; when the truths of Nature will outrank the 'sacred' falsehoods of the past, and when a single fact will outweigh all the miracles of Holy Writ. Who can over estimate the progress of the world if all the money wasted in superstition could be used to enlighten, elevate and civilize mankind? When every church becomes a school, every cathedral a university, every clergyman a teacher, and all their hearers brave and honest thinkers, then, and not until then, will the dream of poet, patriot, philanthropist and philosopher, become a real and blessed truth.

The encounter put me in the mood to shop...Babette and the kids followed me into the elevator, into the shops set along the tiers, through the emporiums and the department stores, puzzled but excited by my desire to buy. When I could not decide between two shirts, they encouraged me to buy both. When I said I was hungry they fed me pretzels, beer, souvlaki. The two girls scouted ahead, spotting things they thought I might want or need, running back to get me, to clutch my arms, to plead with me to follow. The...y were my guides to endless well-being...My family gloried in the event. I was one of them, shopping, at last. They gave me advice, badgered clerks on my behalf...We moved from store to store, rejecting not only items in certain departments, not only entire departments but whole stores, mammoth corporations that did not strike our fancy for one reason or another. There was always another store, three floors, eight floors...I shopped with reckless abandon. I shopped for immediate needs and distant contingencies. I shopped for its own sake, looking and touching, inspecting merchandise I had no intention of buying, then buying it...I began to grow in value and self-regard. I filled myself out, found new aspects of myself, located a person I'd forgotten existed. Brightness settled around me. I traded money for goods. The more money I spent, the less important it seemed. I was bigger than these sums. These sums poured off my skin like so much rain

Flowers are very important to anyone serious about creating magic in their work and private lives,

I was diagnosed with ADHD in my mid fifties and I was given Ritalin and Dexedrine. These are stimulant medications. They elevate the level of a chemical called dopamine in the brain. And dopamine is the motivation chemical, so when you are more motivated you pay attention. Your mind won't be all over the place. So we elevate dopamine levels with stimulant drugs like Ritalin, Aderall, Dexedrine and so on. But what else elevates Dopamine levels? Well, all other stimulants do. What other stimulants? Cocaine, crystal meth, caffeine, nicotine, which is to say that a significant minority of people that use stimulants, illicit stimulants, you know what they are actually doing? They're self-medicating their ADHD or their depression or their anxiety. So on one level (and we have to go deeper that that), but on one level addictions are about self-medications. If you look at alcoholics in one study, 40% of male adult alcoholics met the diagnostic criteria for ADHD? Why? Because alcohol soothes the hyperactive brain. Cannabis does the same thing. And in studies of stimulant addicts, about 30% had ADHD prior to their drug use. What else do people self-medicate? Someone mentioned depression. So, if you have been treated for depression, as I have been, and you were given a SSRI medication, these medications elevate the level of another brain chemical called serotonin, which is implicated in mood regulation. What else elevates serotonin levels temporarily in the brain? Cocaine does. People use cocaine to self-medicate depression. People use alcohol, cannabis and opiates to self-medicate anxiety. Incidentally people also use gambling or shopping to self-medicate because these activities also elevate dopamine levels in the brain. There is no difference between one addiction and the other. They're just different targets, but the brain systems that are involved and the target chemicals are the same, no matter what the addiction. So people self-medicate anxiety, depression. People self-medicate bipolar disorder with alcohol. People self-medicate Post-Traumatic-Stress-Disorder. So, one way to understand addictions is that they're self-medicating. And that's important to understand because if you are working with people who are addicted it is really important to know what's going on in their lives and why are they doing this. So apart from the level of comfort and pain relief, there's usually something diagnosible that's there at the same time. And you have to pay attention to that. At least you have to talk about it.

But they bear the burden of being unpopular as proof of their importance - and these eminences turn the suspicion that less elevated customers are careful to disguise as courtesy into naked contempt and disdain. All the people one doesn't need right now are - for the person who will need them in a year's time - no more than air which he breathes but doesn't need to see.

Had he not been certain, only a few years ago, that the elevator did lead somewhere? Somewhere beautiful? He wondered how many times a person could be wrong about something so important.

The first and most important step in intuitive witchcraft is finding yourself—or if you’ve lost yourself, re-finding yourself. By knowing who you are, you hold the keys to your own freedom.

And "sharing the work of survival," therefore, means resisting every temptation towards independence, towards personal liberty, towards "doing your own thing". This takes s sober vigilance and a persistent labour in a world which elevates the individual above the community, in a society which claims that individual desires are more important than contracts, commitments, and the good of the family

every individual can make himself happy. External goods are of trivial importance and without much influence in either direction: prosperity does not elevate the sage and adversity does not depress him.

This was before the importance of set and setting was understood. I was brought to a basement room, given an injection, and left alone.” A recipe for a bad trip, surely, but Richards had precisely the opposite experience. “I felt immersed in this incredibly detailed imagery that looked like Islamic architecture, with Arabic script, about which I knew nothing. And then I somehow became these exquisitely intricate patterns, losing my usual identity. And all I can say is that the eternal brilliance of mystical consciousness manifested itself. My awareness was flooded with love, beauty, and peace beyond anything I ever had known or imagined to be possible. ‘Awe,’ ‘glory,’ and ‘gratitude’ were the only words that remained relevant.” Descriptions of such experiences always sound a little thin, at least when compared with the emotional impact people are trying to convey; for a life-transforming event, the words can seem paltry. When I mentioned this to Richards, he smiled. “You have to imagine a caveman transported into the middle of Manhattan. He sees buses, cell phones, skyscrapers, airplanes. Then zap him back to his cave. What does he say about the experience? ‘It was big, it was impressive, it was loud.’ He doesn’t have the vocabulary for ‘skyscraper,’ ‘elevator,’ ‘cell phone.’ Maybe he has an intuitive sense there was some sort of significance or order to the scene. But there are words we need that don’t yet exist. We’ve got five crayons when we need fifty thousand different shades.” In

Equally important was the fact that the interpretation provided the model for how Tianming had hidden his message in the three stories. He employed two basic methods: dual-layer metaphors and two-dimensional metaphors. The dual-layer metaphors in the stories did not directly point to the real meaning, but to something far simpler. The tenor of this first metaphor became the vehicle for a second metaphor, which pointed to the real intelligence. In the current example, the princess’s boat, the He’ershingenmosiken soap, and the Glutton’s Sea formed a metaphor for a paper boat driven by soap. The paper boat, in turn, pointed to curvature propulsion. Previous attempts at decipherment had failed largely due to people’s habitual belief that the stories only involved a single layer of metaphors to hide the real message. The two-dimensional metaphors were a technique used to resolve the ambiguities introduced by literary devices employed in conveying strategic intelligence. After a dual-layer metaphor, a single-layer supporting metaphor was added to confirm the meaning of the dual-layer metaphor. In the current example, the curved snow-wave paper and the ironing required to flatten it served as a metaphor for curved space, confirming the interpretation of the soap-driven boat. If one viewed the stories as a two-dimensional plane, the dual-layer metaphor only provided one coordinate; the supporting single-layer metaphor provided a second coordinate that fixed the interpretation on the plane. Thus, this single-layer metaphor was also called the bearing coordinate. Viewed by itself, the bearing coordinate seemed meaningless, but once combined with the dual-layer metaphor, it resolved the inherent ambiguities in literary language. “A subtle and sophisticated system,” a PIA specialist said admiringly. All the committee members congratulated Cheng Xin and AA. AA, who had always been looked down on, saw her status greatly elevated among the committee members. Cheng

Words of divine consciousness: moral exaltation; lasting feelings of elevation, elation, joy; a quickening of the moral sense, which strikes one as more important than an intellectual understanding of things; an alignment of the universe along moral lines, not intellectual ones; a realization that the founding principle of existence is what we call love, which works itself out sometimes not clearly, not cleanly, not immediately, nonetheless ineluctably.

Throughout the human life span there remains a constant two-way interaction between psychological states and the neurochemistry of the frontal lobes, a fact that many doctors do not pay enough attention to. One result is the overreliance on medications in the treatment of mental disorders. Modern psychiatry is doing too much listening to Prozac and not enough listening to human beings; people’s life histories should be given at least as much importance as the chemistry of their brains. The dominant tendency is to explain mental conditions by deficiencies of the brain’s chemical messengers, the neurotransmitters. As Daniel J. Siegel has sharply remarked, “We hear it said everywhere these days that the experience of human beings comes from their chemicals.” Depression, according to the simple biochemical model, is due to a lack of serotonin — and, it is said, so is excessive aggression. The answer is Prozac, which increases serotonin levels in the brain. Attention deficit is thought to be due in part to an undersupply of dopamine, one of the brain’s most important neurotransmitters, crucial to attention and to experiencing reward states. The answer is Ritalin. Just as Prozac elevates serotonin levels, Ritalin or other psychostimulants are thought to increase the availability of dopamine in the brain’s prefrontal areas. This is believed to increase motivation and attention by improving the functioning of areas in the prefrontal cortex. Although they carry some truth, such biochemical explanations of complex mental states are dangerous oversimplifications — as the neurologist Antonio Damasio cautions: "When it comes to explaining behavior and mind, it is not enough to mention neurochemistry... The problem is that it is not the absence or low amount of serotonin per se that “causes” certain manifestations. Serotonin is part of an exceedingly complicated mechanism which operates at the level of molecules, synapses, local circuits, and systems, and in which sociocultural factors, past and present, also intervene powerfully. The deficiencies and imbalances of brain chemicals are as much effect as cause. They are greatly influenced by emotional experiences. Some experiences deplete the supply of neurotransmitters; other experiences enhance them. In turn, the availability — or lack of availability — of brain chemicals can promote certain behaviors and emotional responses and inhibit others. Once more we see that the relationship between behavior and biology is not a one-way street.

That concentration camps were ultimately provided for the same groups in all countries, even though there were considerable differences in the treatment of their inmates, was all the more characteristic as the selection of the groups was left exclusively to the initiative of the totalitarian regimes: if the Nazis put a person in a concentration camp and if he made a successful escape, say, to Holland, the Dutch would put him in an internment camp. Thus, long before the outbreak of the war the police in a number of Western countries, under the pretext of "national security," had on their own initiative established close connections with the Gestapo and the GPU [Russian State security agency], so that one might say there existed an independent foreign policy of the police. This police-directed foreign policy functioned quite independently of the official governments; the relations between the Gestapo and the French police were never more cordial than at the time of Leon Blum's popular-front government, which was guided by a decidedly anti-German policy. Contrary to the governments, the various police organizations were never overburdened with "prejudices" against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

Kerr found that a spinning black hole would not collapse into a pointlike star, as Schwarzschild assumed, but would collapse into a spinning ring. Anyone unfortunate enough to hit the ring would perish; but someone falling into the ring would not die, but would actually fall through. But instead of winding up on the other side of the ring, he or she would pass through the Einstein-Rosen Bridge and wind up in another universe. In other words, the spinning black hole is the rim of Alice's Looking Glass. If he or she were to move around the spinning ring a second time, he or she would enter yet another universe. In fact, repeated entry into the spinning ring would put a person in different parallel universes, much like hitting the "up" button on an elevator. In principle, there could be an infinite number of universes, each stacked on top of each other. "Pass through this magic ring and-presto!-you're in a completely different universe where radius and mass are negative!" Kerr wrote. There is an important catch, however. Black holes are examples of "nontransversable wormholes"; that is, passing through the event horizon is a one-way trip. Once you pass through the event horizon and the Kerr ring, you cannot go backward through the ring and out through the event horizon.

External goods are of trivial importance and without much influence in either direction: prosperity does not elevate the sage and adversity does not depress him. For he has always made the effort to rely as much as possible on himself and to derive all delight from himself.

People who reported having a terrible traumatic experience and who kept the experience a secret had far more health problems than people who openly talked about their traumas. Why would keeping a secret be so toxic? More importantly, if you asked people to disclose emotionally powerful secrets, would their health improve? The answer, my students and I soon discovered, was yes. We began running experiments where people were asked to write about traumatic experiences for fifteen to twenty minutes a day for three to four consecutive days. Compared to people who were told to write about nonemotional topics, those who wrote about trauma evidenced improved physical health. Later studies found that emotional writing boosted immune function, brought about drops in blood pressure, and reduced feelings of depression and elevated daily moods. Now, over twenty-five years after the first writing experiment, more than two hundred similar writing studies have been conducted all over the world. While the effects are often modest, the mere act of translating emotional upheavals into words is consistently associated with improvements in physical and mental health.

Mr. Wonderful was probably taking his sweet time, right?” “No, it was actually my fault this morning. I was busy with…paperwork.” “Oh. Well, that’s alright. Don’t worry about it. What kind of paperwork?” He smiled. “Nothing important.” Mr. Kadam held the door for me, and we walked out into an empty hallway. I was just starting to relax at the elevator doors when I heard a hotel room door close. Ren walked down the hall toward us. He’d purchased new clothes. Of course, he looked wonderful. I took a step back from the elevator and tried to avoid eye contact. Ren wore a brand new pair of dark-indigo, purposely faded, urban-destruction designer jeans. His shirt was long-sleeved, buttoned-down, crisp, oxford-style and was obviously of high quality. It was blue with thin white stripes that matched is eyes perfectly. He’d rolled up the sleeves and left his shirt untucked and open at the collar. It was also an athletic cut, so it fit tightly to his muscular torso, which made me suck in an involuntary breath in appreciation of his male splendor. He looks like a runway model. How in the world am I going to be able to reject that? The world is so unfair. Seriously, it’s like turning Brad Pitt down for a date. The girl who could actually do it should win an award for idiot of the century. I again quickly ran through my list of reasons for not being with Ren and said a few “He’s not for me’s.” The good thing about seeing his mouthwatering self and watching him walk around like a regular person was that it tightened my resolve. Yes. It would be hard because he was so unbelievably gorgeous, but it was now even more obvious to me that we didn’t belong together. As he joined us at the elevator, I shook my head and muttered under my breath, “Figures. The guy is a tiger for three hundred and fifty years and emerges from his curse with expensive taste and keen fashion sense too. Incredible!” Mr. Kadam asked, “What was that, Miss Kelsey?” “Nothing.” Ren raised an eyebrow and smirked. He probably heard me. Stupid tiger hearing. The elevator doors opened. I stepped in and moved to the corner hoping to keep Mr. Kadam between the two of us, but unfortunately, Mr. Kadam wasn’t receiving the silent thoughts I was projecting furiously toward him and remained by the elevator buttons. Ren moved next to me and stood too close. He looked me up and down slowly and gave me a knowing smile. We rode down the elevator in silence. When the doors opened, he stopped me, took the backpack off my shoulder, and threw it over his, leaving me with nothing to carry. He walked ahead next to Mr. Kadam while I trialed along slowly behind, keeping distance between us and a wary eye on his tall frame.

What gives you your sense of importance and makes you feel special? Who and what bring out the best in you? What does it take to make you feel like a million bucks and ready to take on the world? When people make you feel important, doesn’t it elevate them in your eyes? Learn to do the same for others.

7. Character is built in the course of your inner confrontation. Character is a set of dispositions, desires, and habits that are slowly engraved during the struggle against your own weakness. You become more disciplined, considerate, and loving through a thousand small acts of self-control, sharing, service, friendship, and refined enjoyment. If you make disciplined, caring choices, you are slowly engraving certain tendencies into your mind. You are making it more likely that you will desire the right things and execute the right actions. If you make selfish, cruel, or disorganized choices, then you are slowly turning this core thing inside yourself into something that is degraded, inconstant, or fragmented. You can do harm to this core thing with nothing more than ignoble thoughts, even if you are not harming anyone else. You can elevate this core thing with an act of restraint nobody sees. If you don’t develop a coherent character in this way, life will fall to pieces sooner or later. You will become a slave to your passions. But if you do behave with habitual self-discipline, you will become constant and dependable. 8. The things that lead us astray are short term—lust, fear, vanity, gluttony. The things we call character endure over the long term—courage, honesty, humility. People with character are capable of a long obedience in the same direction, of staying attached to people and causes and callings consistently through thick and thin. People with character also have scope. They are not infinitely flexible, free-floating, and solitary. They are anchored by permanent attachments to important things. In the realm of the intellect, they have a set of permanent convictions about fundamental truths. In the realm of emotion, they are enmeshed in a web of unconditional loves. In the realm of action, they have a permanent commitment to tasks that cannot be completed in a single lifetime.

Like all of my important memories, it has a potency that has influenced the pocket of time that holds it, so I can remember that particular Saturday afternoon, even though in many ways it was no different from any other. I can remember, for example, what van der Glick was wearing as she stepped out of the elevator, which was a dress covered with clownish polka dots. Rainie would make these heartbreaking stabs at femininity; indeed, she still does. It's not that she doesn't possess a woman's body now, and didn't posses a girl's body then. But clothes never seemed to fit her correctly, and the more girlish they were, the worse they would hang.

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

Another inventor, J. B. McComber, representing the Chicago-Tower Spiral-Spring Ascension and Toboggan Transportation Company, proposed a tower with a height of 8,947 feet, nearly nine times the height of the Eiffel Tower, with a base one thousand feet in diameter sunk two thousand feet into the earth. Elevated rails would lead from the top of the tower all the way to New York, Boston, Baltimore, and other cities. Visitors ready to conclude their visit to the fair and daring enough to ride elevators to the top would then toboggan all the way back home. “As the cost of the tower and its slides is of secondary importance,” McComber noted, “I do not mention it here, but will furnish figures upon application.” A third proposal demanded even more courage from visitors. This inventor, who gave his initials as R. T. E., envisioned a tower four thousand feet tall from which he proposed to hang a two-thousand-foot cable of “best rubber.” Attached at the bottom end of this cable would be a car seating two hundred people. The car and its passengers would be shoved off a platform and fall without restraint to the end of the cable, where the car would snap back upward and continue bouncing until it came to a stop. The engineer urged that as a precaution the ground “be covered with eight feet of feather bedding.

Add to this the species of government which prevails over nine tenths of the globe, which is despotism: a government, as Locke justly observes, altogether "vile and miserable," and "more to be deprecated than anarchy itself."(2*) Certainly every man who takes a dispassionate survey of this picture will feel himself inclined to pause respecting the necessity of the havoc which is thus made of his species, and to question whether the established methods for protecting mankind against the caprices of each other are the best that can be devised. He will be at a loss which of the two to pronounce most worthy of regret, the misery that is inflicted, or the depravity by which it is produced. If this be the unalterable allotment of our nature, the eminence of our rational faculties must be considered as rather an abortion than a substantial benefit; and we shall not fail to lament that, while in some respects we are elevated above the brutes, we are in so many important ones destined for ever to remain their inferiors.

The reason so many people feel unhappy, unsuccessful, and unsafe is they forgot where their true happiness, success, and safety lie. Remembering where your true power lies reunites you with the Universe so that you can truly enjoy the miracles of life. And, most important, so your happiness can be an expression of joy that elevates the world.

This paradox exists because most investors think quality, as opposed to price, is the determinant of whether something's risky. But high quality assets can be risky, and low quality assets can be safe. It's just a matter of the price paid for them...Elevated popular opinion, then, isn't just the source of low return potential, but also of high risk.

Thus, long before the outbreak of the war the police in a number of Western countries, under the pretext of “national security,” had on their own initiative established close connections with the Gestapo and the GPU, so that one might say there existed an independent foreign policy of the police. This police-directed foreign policy functioned quite independently of the official governments; the relations between the Gestapo and the French police were never more cordial than at the time of Leon Blum’s popular-front government, which was guided by a decidedly anti-German policy. Contrary to the governments, the various police organizations were never overburdened with “prejudices” against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

Notice that God did much more than give Adam someone so that he wouldn’t be lonely. God’s solution for Adam’s need was to “make him a helper suitable for him.” It’s important here to note that “helper” does not mean “inferior person.” On the contrary, in the day when Moses penned these words, to identify a woman as a “helper” ran countercultural to the common low view of women. Moses actually elevated the sense of a woman’s worth and role by calling her by the same name used in other places in the Old Testament to describe God Himself (see Pss. 30:10 and 54:4). To be called a “helper” here speaks more to the simple fact that God had plans for Adam that he could not fulfill without a mate—he was incomplete. Adam needed Eve.

Your time is limited, so don’t waste it living someone else’s life. Don’t be trapped by dogma—which is living with the results of other people’s thinking. Don’t let the noise of others’ opinions drown out your own inner voice. And most important, have the courage to follow your heart and intuition. They somehow already know what you truly want to become.” —Steve Jobs

Anyone looking up from the dock saw only beauty, on a monumental scale, while on the far side of the ship men turned black with dust as they shoveled coal—5,690 tons in all—into the ship through openings in the hull called “side pockets.” The ship burned coal at all times. Even when docked it consumed 140 tons a day to keep furnaces hot and boilers primed and to provide electricity from the ship’s dynamo to power lights, elevators, and, very important, the Marconi transmitter, whose antenna stretched between its two masts. When the Lusitania was under way, its appetite for coal was enormous. Its 300 stokers, trimmers, and firemen, working 100 per shift, would shovel 1,000 tons of coal a day into its 192 furnaces to heat its 25 boilers and generate enough superheated steam to spin the immense turbines of its engines.

Effie shows up a bit early to take us down because last year, even though we were on time, we were the last two tributes to show up. But Haymitch tells her he doesn’t want her taking us down to the gym. None of the other victors will be showing up with a babysitter, and being the youngest, it’s even more important we look self-reliant. So she has to satisfy herself with taking us to the elevator, fussing over our hair, and pushing the button for us.

Any girl faced with daily attention from a gorgeous boy with a cute accent and perfect hair would be hard-pressed not to develop a big,stinking, painful,all-the-time,all consuming crush. Not that that's what's happening to me. Like I said.It's a relief to know it won't happen. It makes things easier. Most girls laugh too hard at his jokes and find excuses to gently press his arm. To touch him.Instead,I argue and roll my eyes and act indifferent. And when I touch his arm,I shove it.Because that's what friends do. Besides,I have more important things on my mind: movies. I've been in France for a month, and though I have ridden the elevators to the top of La Tour Eiffel (Mer took me while St. Clair and Rashmi waited below on the lawn-St. Clair because he's afraid of falling and Rashmi because she refuses to do anything touristy), and though I have walked the viewing platform of L'Arc de Triomphe (Mer took me again,of course, while St. Clair stayed below and threatened to push Josh and Rashmi into the insane traffic circle),I still haven't been to the movies. Actually,I have yet to leave campus alone. Kind of embarrassing. But I have a plan.First,I'll convince someone to go to a theater with me. Shouldn't be too difficult; everyone likes the movies.And then I'll take notes on everything they say and do, and then I'll be comfortable going back to that theater alone.A

For too long the depth of racism in American life has been underestimated. The surgery to extract it is necessarily complex and detailed. As a beginning it is important to X-ray our history and reveal the full extent of the disease. The strands of prejudice toward Negroes are tightly wound around the American character. The prejudice has been nourished by the doctrine of race inferiority. Yet to focus upon the Negro alone as the "inferior race" of American myth is to miss the broader dimensions of the evil. Our nation was born in genocide when it embraced the doctrine that the original American, the Indian, was an inferior race. Even before there were large numbers of Negroes on our shores, the scar of racial hatred had already disfigured colonial society. From the sixteenth century forward, blood flowed in battles over racial supremacy. We are perhaps the only nation which tried as a matter of national policy to wipe out its indigenous population. Moreover, we elevated that tragic experience into a noble crusade. Indeed, even today we have not permitted ourselves to reject or to feel remorse for this shameful episode. Our literature, our films, our drama, our folklore all exalt it. Our children are still taught to respect the violence which reduced a red-skinned people of an earlier culture into a few fragmented groups herded into impoverished reservations. This is in sharp contrast to many nations south of the border, which assimilated their Indians, respected their culture, and elevated many of them to high position. It was upon this massive base of racism that the prejudice toward the nonwhite was readily built, and found rapid growth. This long-standing racist ideology has corrupted and diminished our democratic ideals. It is this tangled web of prejudice from which many Americans now seek to liberate themselves, without realizing how deeply it has been woven into their consciousness.

We are born under circumstances that would be favorable if we did not abandon them. It was nature's intention that there should be no need of great equipment for a good life: every individual can make himself happy. External goods are of trivial importance and without much influence in either direction: prosperity does not elevate the sage and adversity does not depress him. For he has always made the effort to rely as much as possible on himself and to derive all delight from himself.

There are certain men who are sacrosanct in history; you touch on the truth of them at your peril. These are such men as Socrates and Plato, Pericles and Alexander, Caesar and Augustus, Marcus Aurelius and Trajan, Martel and Charlemagne, Edward the Confessor and William of Falaise, St. Louis and Richard and Tancred, Erasmus and Bacon, Galileo and Newton, Voltaire and Rousseau, Harvey and Darwin, Nelson and Wellington. In America, Penn and Franklin, Jefferson and Jackson and Lee. There are men better than these who are not sacrosanct, who may be challenged freely. But these men may not be. Albert Pike has been elevated to this sacrosanct company, though of course to a minor rank. To challenge his rank is to be overwhelmed by a torrent of abuse, and we challenge him completely. Looks are important to these elevated. Albert Pike looked like Michelangelo's Moses in contrived frontier costume. Who could distrust that big man with the great beard and flowing hair and godly glance? If you dislike the man and the type, then he was pompous, empty, provincial and temporal, dishonest, and murderous. But if you like the man and the type, then he was impressive, untrammeled, a man of the right place and moment, flexible or sophisticated, and firm. These are the two sides of the same handful of coins. He stole (diverted) Indian funds and used them to bribe doubtful Indian leaders. He ordered massacres of women and children (exemplary punitive operations). He lied like a trooper (he was a trooper). He effected assassinations (removal of semi-military obstructions). He forged names to treaties (astute frontier politics). He was part of a weird plot by men of both the North and South to extinguish the Indians whoever should win the war (devotion to the ideal of national growth ) . He personally arranged twelve separate civil wars among the Indians (the removal of the unfit) . After all, those were war years; and he did look like Moses, and perhaps he sounded like him.

While women suffer from our relative lack of power in the world and often resent it, certain dimensions of this powerlessness may seem abstract and remote. We know, for example, that we rarely get to make the laws or direct the major financial institutions. But Wall Street and the U.S. Congress seem very far away. The power a woman feels in herself to heal and sustain, on the other hand--"the power of love"--is, once again, concrete and very near: It is like a field of force emanating from within herself, a great river flowing outward from her very person. Thus, a complex and contradictory female subjectivity is constructed within the relations of caregiving. Here, as elsewhere, women are affirmed in some way and diminished in others, this within the unity of a single act. The woman who provides a man with largely unreciprocated emotional sustenance accords him status and pays him homage; she agrees to the unspoken proposition that his doings are important enough to deserve substantially more attention than her own. But even as the man's supremacy in the relationship is tacitly assumed by both parties to the transaction, the man reveals himself to his caregiver as vulnerable and insecure. And while she may well be ethically and epistemically disempowered by the care she gives, this caregiving affords her a feeling that a mighty power resides within her being. The situation of those men in the hierarchy of gender who avail themselves of female tenderness is not thereby altered: Their superordinate position is neither abandoned, nor their male privilege relinquished. The vulnerability these men exhibit is not a prelude in any way to their loss of male privilege or to an elevation in the status of women. Similarly, the feeling that one's love is a mighty force for the good in the life of the beloved doesn't make it so, as Milena Jesenka found, to her sorrow. The feeling of out-flowing personal power so characteristic of the caregiving woman is quite different from the having of any actual power in the world. There is no doubt that this sense of personal efficacy provides some compensation for the extra-domestic power women are typically denied: If one cannot be a king oneself, being a confidante of kings may be the next best thing. But just as we make a bad bargain in accepting an occasional Valentine in lieu of the sustained attention we deserve, we are ill advised to settle for a mere feeling of power, however heady and intoxicating it may be, in place of the effective power we have every right to exercise in the world.

Even as to himself, a man cannot pretend to know what he is in himself from the knowledge he has by internal sensation. For as he does not as it were create himself, and does not come by the conception of himself a priori but empirically, it naturally follows that he can obtain his knowledge even of himself only by the inner sense, and consequently only through the appearances of his nature and the way in which his consciousness is affected. At the same time, beyond these characteristics of his own subject, made up of mere appearances, he must necessarily suppose something else as their basis, namely, his ego, whatever its characteristics in itself may be... Now man really finds in himself a faculty by which he distinguishes himself from everything else, even from himself as affected by objects, and that is reason. This being pure spontaneity is even elevated above the understanding. For although the latter is a spontaneity and does not, like sense, merely contain intuitions that arise when we are affected by things (and are therefore passive), yet it cannot produce from its activity any other conceptions than those which merely serve to bring the intuitions of sense under rules, and thereby to unite them in one consciousness, and without this use of the sensibility it could not think at all; whereas, on the contrary, reason shows so pure a spontaneity in the case of what I call "ideas" [Ideal Conceptions] that it thereby far transcends everything that the sensibility can give it, and exhibits its most important function in distinguishing the world of sense from that of understanding, and thereby prescribing the limits of the understanding itself.

During the coming days, the wealth of America kept astonishing me. The television had programming from morning till night. I had never been in an elevator before and when I pressed a button in the elevator and the elevator “started moving, I felt powerful that it had to obey me. In our shiny brass mailbox in the lobby, we received ads on colored paper. In India colored paper could be sold to the recycler for more money than newsprint. The sliding glass doors of our apartment building would open when we approached. Each time this happened, I felt that we had been mistaken for somebody important.

The key to being a minimalist is making a routine out of just about everything that is not core to your mission. When decisions are automatic, you skip the conscious deliberation and associated brain activity. You move straight from encountering a situation (e.g., I need to get dressed) to performing an action (e.g., putting on the same shirt as I do every day) without expending energy in between. In a sense, you are cheating fatigue, saving your mental muscle for things that actually matter to you. The more decisions you make automatic, the more energy you’ll have for the work you deem important.

For anyone with eyes to see, there can be no doubt that religious faith remains a perpetual source of human conflict. Religion persuades otherwise intelligent men and women to not think, or to think badly, about questions of civilizational importance. And yet it remains taboo to criticize religious faith in our society, or to even observe that some religions are less compassionate and less tolerant than others. What is worst in us (outright delusion) has been elevated beyond the reach of criticism, while what is best (reason and intellectual honesty) must remain hidden, for fear of giving offense.

For example, the euphoria brought on by DMT helped volunteers more unflinchingly look at their lives and conflicts. These ecstatic feelings may be, in part, related to the powerful DMT-induced surge of the morphinelike brain chemical beta-endorphin. DMT also stimulated a massive rise in the brain hormones vasopressin and prolactin. Scientists believe these compounds are important in feelings of bonding, attachment, and comfort with other members of the species. Perhaps the elevations in these brain chemicals made it easier for our volunteers to trust us, relax into the drug effects, and share powerfully personal issues in ways that previously were impossible.

I think in the ever growing diversity of the distinct and person-centred presentations of autism it is important to know and acknowledge the crucial differences between Autism & Asperger's Syndrome. Both are which are forms of autism but have different "mechanics" that drive them. I have Autism (as opposed to Asperger's Syndrome) I live in a world before the literal, words tumble in my mind into sounds I love tone, melody and beats they brings my world alive. I live in world world where visuals hold no significance fragmented and not in my "mind's eye" and need to be touched in order to be "seen". I like elevated gesture and tone when people speak dead words wander alive into my mind and give them meaning and circumstance. Where a sense of "self" is not wanting to be exposed by the directness of people but at the same time I want to understand "other" even if I struggle to at times. I am empathic young man and this not through lack of care nor wanting. I care deeply. Logic and literalism are not the name of the game for me to "decode" the word around me it's sensing, patterning and feeling to gain an "understanding". I am using a different part of my brain. So as with AS Autism has many different presentations too this is mine. I think it is important to know differences it has helped me so much to know that.

The Nurse's Song This mighty man of whom I sing, The greatest of them all, Was once a teeny little thing, Just eighteen inches tall. I knew him as a tiny tot, I nursed him on my knee. I used to sit him on the pot And wait for him to wee. I always washed between his toes, And cut his little nails. I brushed his hair and wiped his nose And weighed him on the scales. Through happy childhood days he strayed, As all nice children should. I smacked him when he disobeyed, And stopped when he was good. It soon began to dawn on me He wasn't very bright, Because when he was twenty-three He couldn't read or write. "What shall we do?" his parents sob. "The boy has got the vapors! He couldn't even get a job Delivering the papers!" "Ah-ha," I said, "this little clot Could be a politician." "Nanny," he cried, "Oh Nanny, what A super proposition!" "Okay," I said, "let's learn and note The art of politics. Let's teach you how to miss the boat And how to drop some bricks, And how to win the people's vote And lots of other tricks. Let's learn to make a speech a day Upon the T.V. screen, In which you never never say Exactly what you mean. And most important, by the way, In not to let your teeth decay, And keep your fingers clean." And now that I am eighty nine, It's too late to repent. The fault was mine the little swine Became the President.

We cannot afford to ignore the powerful effects of systems and structures in our pursuit of racial reconciliation and justice. In fact, addressing racial injustice through discipleship practices requires that we elevate the importance of structures, and not simply for the ways they have warped our imaginations and desires. To spiritually form white Christians in the face of racialized cultural structures, our discipleship practices will need to be sustained by healthy structures of our own. After all, we are not expecting individual white Christians to disciple themselves out of segregation. Instead, community structures that will continually call white Christians to faithful discipleship must be built and nurtured.

Gandhi, claimed Ambedkar, had orally promised him that the Congress would encourage candidates from the Depressed Classes who contested in general seats, but in the absence of constitutional safeguards such promises meant nothing. Ambedkar thus wrote that he could not 'accept the assurances of the Mahatma that he and his Congress will do the needful. I cannot leave so important a question as the protection of my people to conventions and misunderstandings.' 'The Mahatma is not an immortal person....There have been many Mahatmas in India whose sole object was to remove untouchability and to elevate and absorb the Depressed Classes but every one of them have failed in their mission. Mahatmas have come and Mahatmas have gone. But untouchables have remained as untouchables'.

There are other star players in the field of gene editing. Most of them deserve to be the focus of biographies or perhaps even movies. (The elevator pitch: A Beautiful Mind meets Jurassic Park.) They play important roles in this book, because I want to show that science is a team sport. But I also want to show the impact that a persistent, sharply inquisitive, stubborn, and edgily competitive player can have. With a smile that sometimes (but not always) masks the wariness in her eyes, Jennifer Doudna turned out to be a great central character. She has the instincts to be collaborative, as any scientist must, but ingrained in her character is a competitive streak, which most great innovators have. With her emotions usually carefully controlled, she wears her star status lightly.

Gumption is the most important thing for a thru-hiker to maintain. Compare rounds of golf, one played while keeping score and one in which you hit a mulligan every time you are unhappy with a shot. In the latter case, being on the golf course loses significance. Rounds that are memorable are the ones that you make count. In a broader context, all rounds of golf are of no consequence, whether score is kept or not. But you are the center of your own universe. You are free to create meaning for yourself. When you attempt to capture the highlights without burdening yourself with the tedium, the highlights lose the foundation that elevates them to the status of “highlight.” Analogies abound because a focused attitude defines the quality of all that we do. In playing a game, dieting, or hiking the AT, you benefit

During dinner, Mr. Bennet scarcely spoke at all; but when the servants were withdrawn, he thought it time to have some conversation with his guest, and therefore started a subject in which he expected him to shine, by observing that he seemed very fortunate in his patroness. Lady Catherine de Bourgh's attention to his wishes, and consideration for his comfort, appeared very remarkable. Mr. Bennet could not have chosen better. Mr. Collins was eloquent in her praise. The subject elevated him to more than usual solemnity of manner, and with a most important aspect he protested that "he had never in his life witnessed such behaviour in a person of rank—such affability and condescension, as he had himself experienced from Lady Catherine. She had been graciously pleased to approve of both of the discourses which he had already had the honour of preaching before her. She had also asked him twice to dine at Rosings, and had sent for him only the Saturday before, to make up her pool of quadrille in the evening. Lady Catherine was reckoned proud by many people he knew, but he had never seen anything but affability in her. She had always spoken to him as she would to any other gentleman; she made not the smallest objection to his joining in the society of the neighbourhood nor to his leaving the parish occasionally for a week or two, to visit his relations. She had even condescended to advise him to marry as soon as he could, provided he chose with discretion; and had once paid him a visit in his humble parsonage, where she had perfectly approved all the alterations he had been making, and had even vouchsafed to suggest some herself—some shelves in the closet upstairs.

Contrary to the governments, the various police organizations were never overburdened with “prejudices” against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

It’s hard not to let negative emotions take over and leave their mark, but it seems that our lives depend on it; the reality is that stress kills. When it goes unresolved, stress can lead to chronic disease, causing premature death. The elevation of the stress hormone cortisol lowers immune system functioning, increases blood pressure, and cholesterol, and increases the risk of heart disease, cancer, and various other diseases. However, grief doesn’t last forever, despite how devastating and all-encompassing it can be. With the right help, support, and outlook, recovery will bring the body and mind to a new place of healing. We will never be the same again, but we will be stronger versions of ourselves. It’s important to remember to approach recovery with some level of gratitude for the beauty of life—it’s important to always express, accept, and learn from ourselves.

This emphasis on the difference between intentions and ultimate results constituted an implicit critique of the Christian and civic republican traditions, and continues to make moralists queasy. Both traditions had stressed the importance of good and benevolent intentions. By unlinking consequences from intentions, Smith called into question the necessity and possibility of elevating the economic behavior of individuals through preaching and propaganda. Yet just as he transmuted the Christian virtue of charity into the secular virtue of benevolence, on another level Smith preserved the classic republican concern for the common good. Those who could be motivated to devote themselves to promoting the public interest were in need of "superior reason and understanding, by which we are capable of discerning the remote consequences of all our actions, and of foreseeing the advantage or detriment which is likely to result from them.

Beyond that, all whites depended on laws to defend slavery and segregation so as to elevate us politically, socially and economically. We were dependent on Mexicans to teach us how to extract gold from river-beds and quartz—critical to the growth of the economy in the mid-to-late 1800s—and had we not taken over half their nation in an unprovoked war, the Pacific ports so vital to the modern U.S. economy would have been not ours, but Mexico’s. Then we were dependent on their labor in the mid-twentieth century under the bracero program, through which more than five million Mexicans were brought into the country for agricultural work, and then sent back across the border.140 And we were dependent on Asian labor to build the railroads that made transcontinental commerce possible. Ninety percent of the labor used to build the Central Pacific Railroad in the 1860s was Chinese, imported for the purpose, and exploited because the rail bosses felt that group was easier to control than white workers.

Suddenly there was someone banging on the sliding glass door behind me; at this stage it was a contest of wills and I refused to even turn around and look. Then he was back banging on the front door. I finally excused myself from the conversation and went to the door to get rid of this guy. He was a passing motorist trying to tell me that the shrubs along my backyard wall were in flames! Suddenly this guy was elevated in status from annoying pest to welcome guest! Clearly, he was on my side: “Get the hose going — I'll call the fire department!” Together we kept the burning shrubbery from setting my whole house on fire. How did he go from pest to welcome guest so quickly? Because he had something to tell me that I instantly recognized as of urgent importance and of great value and benefit to me. In case you had illusions to the contrary, no one is sitting around hoping and praying that he will receive your sales letter. When it arrives, it is most likely an unwelcome pest. How do you earn your welcome as a guest? By immediately saying something that is recognized by the recipient as important and valuable and beneficial.

I still refused to believe him and started walking towards the exit area. But Sam was faster. He strode behind me, grabbed me and whirled me around. He pointed a finger towards me and said, “Don’t you dare walk on me like that. I have had enough of your non sense for last one month. Don’t you think you owe me an explanation?” he hissed. I cocked my head. Craned my neck to meet his eyes, I purred like a kitten and started to speak. But suddenly a guard appeared out of nowhere and said, “I am really sorry to bother you but fighting is not allowed in the lobby. It distracts people like us from more important things you know. However if you want to continue I suggest you go to the north-east corner of the upper basement. We don’t have a CC Camera there.” I had never been more humiliated. My ears burnt hot. I murmured a note of thanks and boarded the elevator. Sam followed suit. He looked quite normal and amused. How could he be so normal after being whacked out by a security guard from his own office lobby? In fact, I thought, he was suppressing a grin. Was he insane? Sulking with mute anger I pressed the UB button in the elevator.

Martin Street is the archaeologist who has done most work in recent years on the dog from Bonn-Oberkassel. His theory is that what is known as ‘putting the game at bay’ was one of the first important tasks performed by dogs. This is a method of hunting still used today in many places, including the forests of Sweden. The dog runs around in the woods on its own to track game, while the hunter tries to stay near it. Once the dog locates its quarry, it starts to bark, forcing the animal to stop moving and focus on the dog’s irritating barking. The dog has put its quarry at bay. In the meantime, the hunter creeps nearer and shoots the animal. This type of hunting emerged when woods started to grow on the tundra, blocking the view. Before that time it was easier for hunters to scan the landscape for their prey from an elevated point. This is what makes it so interesting that the first dog universally recognised as such, the one from Bonn-Oberkassel, lived 14,500 years ago, at precisely the time when the tundra of the Ice Age was beginning to give way to woodland. That circumstance, in my view, is rather too striking to be a mere coincidence. If

Gimmicks too often fail. Saying something of genuine importance and interest to the recipient usually succeeds. You say it with a headline. Yes, I am well aware that advertising has headlines and letters generally do not. However, successful sales letters do. It can go above the salutation or between the salutation and the body copy. It can be typeset in big, bold type while the rest of the letter has a typewritten look. Or it can be put in a “Johnson box,” a device presumably named after an inventor named Johnson, that looks like the one in the letter in Exhibit #8. What your headline says and how it says it are absolutely critical. You might compare it to the door-to-door salesperson wedging a foot in the door, buying just enough time to deliver one or two sentences that will melt resistance, create interest, and elevate his or her status from annoying pest to welcome guest; you've got just about the same length of time, the same opportunity. Exhibit #8 Johnson Box September 12, 2005 Mr. Horace Buyer President ACME Co. 123 Business Street City, State, Zip Dear Mr. Buyer: * * * * * * * * * * * * * * * * * * * * Your headline goes here. * * * * * * * * * * * * * * * * * * * * Body copy begins here and continues normal letter format.

While the picture houses were struggling to maintain their audiences, things were not going terribly well on the production side of the business either. The previous November unions representing the craft trades—painters, carpenters, electricians, and the like—had secured something called the Studio Basic Agreement, which granted them important and costly concessions. The studios were now terrified of being squeezed similarly by actors and writers. With this in mind, thirty-six people from the creative side of the industry met for dinner at the Ambassador Hotel in Los Angeles in January 1927 and formed a kind of executive club to promote—but even more to protect—the studios. It was a reflection of their own sense of self-importance that they called it the International Academy of Motion Picture Arts and Sciences, elevating the movies from popular entertainment to something more grandly artistic, scientific, and literally academic. In the second week of May, while the world fretted over the missing airmen Nungesser and Coli, the academy was formally inaugurated at a banquet at the Biltmore Hotel in Los Angeles. (The idea of having an awards ceremony was something of an afterthought, and wasn’t introduced until the academy’s second anniversary dinner in 1929.)

In addition to his insight about making a positive difference, Peter Drucker had five other rules that are applicable for earning credibility. At first they may strike you as self-evident, even trite, but smarter people than I have had the same initial reaction and now are quoting them back to me on a regular basis. If you want to elevate your credibility, start by committing these Druckerisms to memory: Every decision in the world is made by the person who has the power to make the decision. Make peace with that. If we need to influence someone in order to make a positive difference, that person is our customer and we are a salesperson. Our customer does not need to buy; we need to sell. When we are trying to sell, our personal definition of value is far less important than our customer’s definition of value. We should focus on the areas where we can actually make a positive difference. Sell what we can sell and change what we can change. Let go of what we cannot sell or change. Each of these rules assumes that acquiring recognition and approval is a transactional exercise. Note the frequent reference to selling and customers. The implication is that we must sell our achievements and competence in order to have them recognized and appreciated by others. These Druckerisms not only endorse our need for approval, they emphasize that we can’t afford to be passive about it—not when our credibility is at stake.

If this is true—if solitude is an important key to creativity—then we might all want to develop a taste for it. We’d want to teach our kids to work independently. We’d want to give employees plenty of privacy and autonomy. Yet increasingly we do just the opposite. We like to believe that we live in a grand age of creative individualism. We look back at the midcentury era in which the Berkeley researchers conducted their creativity studies, and feel superior. Unlike the starched-shirted conformists of the 1950s, we hang posters of Einstein on our walls, his tongue stuck out iconoclastically. We consume indie music and films, and generate our own online content. We “think different” (even if we got the idea from Apple Computer’s famous ad campaign). But the way we organize many of our most important institutions—our schools and our workplaces—tells a very different story. It’s the story of a contemporary phenomenon that I call the New Groupthink—a phenomenon that has the potential to stifle productivity at work and to deprive schoolchildren of the skills they’ll need to achieve excellence in an increasingly competitive world. The New Groupthink elevates teamwork above all else. It insists that creativity and intellectual achievement come from a gregarious place. It has many powerful advocates. “Innovation—the heart of the knowledge economy—is fundamentally social,” writes the prominent journalist Malcolm Gladwell. “None of us is as smart as all of us,” declares the organizational consultant Warren Bennis,

Question: What is it, to walk with God? Answer: Walking with God imports five things: 1. Walking as under God's eye. Noah reverenced God. A godly man sets himself as in God's presence, knowing that his judge is looking on: "I have set the Lord always before me" (Psalm 16:8). David's eyes were here. 2. The familiarity and intimacy which the soul has with God. Friends walk together and console themselves with one another. The godly make known their requests to God and he makes known his love to them. There is a sweet fellowship between God and his people: "Our fellowship (koinonia) is with the Father, and with his Son Jesus Christ" (1 John 1:3). 3. Walking above the earth. A godly man is elevated above all sublunary objects. The person who walks with God must ascend very high. A dwarf cannot walk among the stars, nor can a dwarfish, earthly soul walk with God. 4. Visible piety. Walking is a visible posture. Grace must be conspicuous to the onlookers. He who reveals something of God in his behavior, walks with God. He shines forth in biblical conduct. 5. Continued progress in grace. It is not only a step but a walk. There is a going on towards maturity. A godly man does not sit down in the middle of the way but goes on until he comes to the "end of his faith" (1 Pet. 1:9). Though a good man may be out of the path, he is not out of the way. He may through infirmity step aside (as Peter did)—but he recovers by repentance and goes on in progressive holiness: "The righteous will hold to their ways, and those with clean hands will grow stronger" (Job 17:9).

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

The Company We Keep So now we have seen that our cells are in relationship with our thoughts, feelings, and each other. How do they factor into our relationships with others? Listening and communicating clearly play an important part in healthy relationships. Can relationships play an essential role in our own health? More than fifty years ago there was a seminal finding when the social and health habits of more than 4,500 men and women were followed for a period of ten years. This epidemiological study led researchers to a groundbreaking discovery: people who had few or no social contacts died earlier than those who lived richer social lives. Social connections, we learned, had a profound influence on physical health.9 Further evidence for this fascinating finding came from the town of Roseto, Pennsylvania. Epidemiologists were interested in Roseto because of its extremely low rate of coronary artery disease and death caused by heart disease compared to the rest of the United States. What were the town’s residents doing differently that protected them from the number one killer in the United States? On close examination, it seemed to defy common sense: health nuts, these townspeople were not. They didn’t get much exercise, many were overweight, they smoked, and they relished high-fat diets. They had all the risk factors for heart disease. Their health secret, effective despite questionable lifestyle choices, turned out to be strong communal, cultural, and familial ties. A few years later, as the younger generation started leaving town, they faced a rude awakening. Even when they had improved their health behaviors—stopped smoking, started exercising, changed their diets—their rate of heart disease rose dramatically. Why? Because they had lost the extraordinarily close connection they enjoyed with neighbors and family.10 From studies such as these, we learn that social isolation is almost as great a precursor of heart disease as elevated cholesterol or smoking. People connection is as important as cellular connections. Since the initial large population studies, scientists in the field of psychoneuroimmunology have demonstrated that having a support system helps in recovery from illness, prevention of viral infections, and maintaining healthier hearts.11 For example, in the 1990s researchers began laboratory studies with healthy volunteers to uncover biological links to social and psychological behavior. Infected experimentally with cold viruses, volunteers were kept in isolation and monitored for symptoms and evidence of infection. All showed immunological evidence of a viral infection, yet only some developed symptoms of a cold. Guess which ones got sick: those who reported the most stress and the fewest social interactions in their “real life” outside the lab setting.12 We Share the Single Cell’s Fate Community is part of our healing network, all the way down to the level of our cells. A single cell left alone in a petri dish will not survive. In fact, cells actually program themselves to die if they are isolated! Neurons in the developing brain that fail to connect to other cells also program themselves to die—more evidence of the life-saving need for connection; no cell thrives alone. What we see in the microcosm is reflected in the larger organism: just as our cells need to stay connected to stay alive, we, too, need regular contact with family, friends, and community. Personal relationships nourish our cells,

Transgression has been embraced as a virtue within Western social liberalism ever since the 60s, typically applied today as it is in bell hooks’ Teaching to Transgress. So elevated has the virtue of transgression become in the criticism of art, argued Kieran Cashell, that contemporary art critics have been faced with a challenge: ‘either support transgression unconditionally or condemn the tendency and risk obsolescence amid suspicions of critical conservatism’ as the great art critic Robert Hughes often was. But, Cashell wrote, on the value placed upon transgression in contemporary art: ‘In the pursuit of the irrational, art has become negative, nasty and nihilistic.’ Literary critic Anthony Julius has also noted the resulting ‘unreflective contemporary endorsement of the transgressive’. Those who claim that the new right-wing sensibility online today is just more of the same old right, undeserving of attention or differentiation, are wrong. Although it is constantly changing, in this important early stage of its appeal, its ability to assume the aesthetics of counterculture, transgression and nonconformity tells us many things about the nature of its appeal and about the liberal establishment it defines itself against. It has more in common with the 1968 left’s slogan ‘It is forbidden to forbid!’ than it does with anything most recognize as part of any traditionalist right. Instead of interpreting it as part of other right-wing movements, conservative or libertarian, I would argue that the style being channelled by the Pepe meme-posting trolls and online transgressives follows a tradition that can be traced from the eighteenth-century writings of the Marquis de Sade, surviving through to the nineteenth-century Parisian avant-garde, the Surrealists, the rebel rejection of feminized conformity of post-war America and then to what film critics called 1990s ‘male rampage films’ like American Psycho and Fight Club.

[Magyar] had an intense dislike for terms like 'illiberal,' which focused on traits the regimes did not possess--like free media or fair elections. This he likened to trying to describe an elephant by saying that the elephant cannot fly or cannot swim--it says nothing about what the elephant actually is. Nor did he like the term 'hybrid regime,' which to him seemed like an imitation of a definition, since it failed to define what the regime was ostensibly a hybrid of. Magyar developed his own concept: the 'post-communist mafia state.' Both halves of the designation were significant: 'post-communist' because "the conditions preceding the democratic big bang have a decisive role in the formation of the system. Namely that it came about on the foundations of a communist dictatorship, as a product of the debris left by its decay." (quoting Balint Magyar) The ruling elites of post-communist states most often hail from the old nomenklatura, be it Party or secret service. But to Magyar this was not the countries' most important common feature: what mattered most was that some of these old groups evolved into structures centered around a single man who led them in wielding power. Consolidating power and resources was relatively simple because these countries had just recently had Party monopoly on power and a state monopoly on property. ... A mafia state, in Magyar's definition, was different from other states ruled by one person surrounded by a small elite. In a mafia state, the small powerful group was structured just like a family. The center of the family is the patriarch, who does not govern: "he disposes--of positions, wealth, statuses, persons." The system works like a caricature of the Communist distribution economy. The patriarch and his family have only two goals: accumulating wealth and concentrating power. The family-like structure is strictly hierarchical, and membership in it can be obtained only through birth or adoption. In Putin's case, his inner circle consisted of men with whom he grew up in the streets and judo clubs of Leningrad, the next circle included men with whom he had worked with in the KGB/FSB, and the next circle was made up of men who had worked in the St. Petersburg administration with him. Very rarely, he 'adopted' someone into the family as he did with Kholmanskikh, the head of the assembly shop, who was elevated from obscurity to a sort of third-cousin-hood. One cannot leave the family voluntarily: one can only be kicked out, disowned and disinherited. Violence and ideology, the pillars of the totalitarian state, became, in the hands of the mafia state, mere instruments. The post-communist mafia state, in Magyar's words, is an "ideology-applying regime" (while a totalitarian regime is 'ideology-driven'). A crackdown required both force and ideology. While the instruments of force---the riot police, the interior troops, and even the street-washing machines---were within arm's reach, ready to be used, ideology was less apparently available. Up until spring 2012, Putin's ideological repertoire had consisted of the word 'stability,' a lament for the loss of the Soviet empire, a steady but barely articulated restoration of the Soviet aesthetic and the myth of the Great Patriotic War, and general statements about the United States and NATO, which had cheated Russia and threatened it now. All these components had been employed during the 'preventative counter-revolution,' when the country, and especially its youth, was called upon to battle the American-inspired orange menace, which threatened stability. Putin employed the same set of images when he first responded to the protests in December. But Dugin was now arguing that this was not enough. At the end of December, Dugin published an article in which he predicted the fall of Putin if he continued to ignore the importance of ideas and history.

Karmic Cause and Effect It is very important to contemplate the connection between our mental states and our actions. Our karmic patterns are formed and sustained by the intentional actions of the “three gates” of body, speech, and mind—everything we do, say, or think with volitional intention. Our actions and reactions form the cause and effect of action (Skt. karma; Tib. las) that in turn determines the kinds of experiences we have. As such, our mind has the potential to transport us to elevated states of existence or to plunge us into demeaning states of confusion and anguish. Our actions are not like footprints left on water; they leave imprints in our minds, the consequences of which will invariably manifest unless we can somehow nullify them. As the thirteenth Karmapa, Dudul Dorje (1733–97) states: In the empty dwelling place of confusion, Desire is unchanging, marked on the mind Like an etching on rock.13 The thoughts and emotions we experience and the attitudes and beliefs we hold all help to mold our character and dispositions and the kind of people we become. Conditioned existence is characterized by delusions, defilements, confusions, and disturbances of all kinds. We have to ask ourselves why we experience so much pain, while our pleasures are so ephemeral and transient. The answer is that these are the karmic fruits of our negative actions (Skt. papa-karma; Tib. sdig pa’i las). Jamgön Kongtrül says: The result of wholesome action is happiness; the result of unwholesome action is suffering, and nothing else. These results are not interchangeable: when you plant buckwheat, you get buckwheat; when you plant barley, you get barley.14 This cycle of cause and effect continues relentlessly, unless we embark on a virtuous spiritual path and learn to reverse this process by performing wholesome actions (Skt. kusala-karma; Tib. dge ba’i las). It is our intentions that determine whether an action is wholesome or unwholesome, and therefore it is our intentions that will dictate the quality of our future experiences. We have to think of karmic cause and effect in the following terms: “My current suffering is due to the negative actions, attitudes, thoughts, and emotions I performed in the past, and whatever I think, say, and do now will determine what I experience and become in the future. So from now on, I will contemplate the truth of karma, and pursue my spiritual practices with enthusiasm and positive intentions.

By pressing the doctrine of disinterestedness and love into the foreground, Christianity by no means elevated the interests of the species above those of the individual. Its real historical effect, its fatal effect, remains precisely the increase of egotism, of individual egotism, to excess (to the extreme which consists in the belief in individual immortality). The individual was made so important and so absolute, by means of Christian values, that he could no longer be sacrificed, despite the fact that the species can only be maintained by human sacrifices. All "souls" became equal before God: but this is the most pernicious of all valuations! If one regards individuals as equals, the demands of the species are ignored, and a process is initiated which ultimately leads to its ruin. Christianity is the reverse of the principle of selection. If the degenerate and sick man ("the Christian") is to be of the same value as the healthy man ("the pagan"), or if he is even to be valued higher than the latter, as Pascal's view of health and sickness would have us value him, the natural course of evolution is thwarted and the unnatural becomes law. ... In practice this general love of mankind is nothing more than deliberately favouring all the suffering, the botched, and the degenerate: it is this love that has reduced and weakened the power, responsibility, and lofty duty of sacrificing men. According to the scheme of Christian values, all that remained was the alternative of self-sacrifice, but this vestige of human sacrifice, which Christianity conceded and even recommended, has no meaning when regarded in the light of rearing a whole species. The prosperity of the species is by no means affected by the sacrifice of one individual (whether in the monastic and ascetic manner, or by means of crosses, stakes, and scaffolds, as the "martyrs" of error). What the species requires is the suppression of the physiologically botched, the weak and the degenerate: but it was precisely to these people that Christianity appealed as a preservative force, it simply strengthened that natural and very strong instinct of all the weak which bids them protect, maintain, and mutually support each other. What is Christian "virtue" and "love of men," if not precisely this mutual assistance with a view to survival, this solidarity of the weak, this thwarting of selection? What is Christian altruism, if it is not the mob-egotism of the weak which divines that, if everybody looks after everybody else, every individual will be preserved for a longer period of time? ... He who does not consider this attitude of mind as immoral, as a crime against life, himself belongs to the sickly crowd, and also shares their instincts. ... Genuine love of man kind exacts sacrifice for the good of the species it is hard, full of self-control, because it needs human sacrifices. And this pseudo-humanity which is called Christianity, would fain establish the rule that nobody should be sacrificed.

A:Surely you· know that one can read a book many times-perhaps you almost know it by heart, and nevertheless it can be that, when you look again at the lines before you, certain things appear new or even new thoughts occur to you that you did not have before. Every word can work productively in your spirit. And finally if you have once left the book for a week and you take it up again after your spirit has experienced various different changes, then a number ofthings will dawn on you. On the higher levels of insight into divine thoughts, you recognize that the sequence of words has more than one valid meaning. Only to the all-knowing is it given to know all the meanings of the sequence of words. Increasingly we try to grasp a few more meanings." .... I: "But Philo Judeaus, if this is who you mean, was a serious philosopher and a great thinker. Even John the Evangelist included some of Philo's thoughts in the gospe!." A: "You are right. It is to Philo's credit that he furnished language like so many other philosophers. He belongs to the language artists. But words should not become Gods." I: "I fail to understand you here. Does it not say in the gospel according to John: God was the Word. It appears to make quite explicit the point which you have just now rejected." A: "Guard against being a slave to words. Here is the gospel: read from that passage where it says: In him was the life. "What does John say there?" I: "'And life was the light of men and the light shines in the darkness and the darkness has not understood it. But it became a person sent from God, by the name of John, who came as a witness and to be a witness of the light. The genuine light, which That is what I readh ere. But what do you make of this?" A: "I ask you, was this AorOL [Logos] a concept, a word? It was a light, indeed a man, and lived among men. You see, Philo only lent John the word so that John would have at his disposal the word 'AorOL' alongside the word 'light' to describe the son of man. John gave to living men the meaning of the AorOL, but Philo gave AorOL as the dead concept that usurped life, even the divine life. Through this the dead does not gain life, and the living is killed. And this was also my atrocious error." I:"Iseewhatyoumean.Thisthoughtisnewtomeandseems worth consideration. Until now it always seemed to me / as if it were exactly that which was meaningful in John, namely that the son of man is the AorOL, in that he thus elevates the lower to the higher spirit, to the world of the AorOL. But you lead me to see the matter conversely; namely that John brings the meaning of the AorOL down to man." A: "I learned to see that John has in fact even done the great service of having brought the meaning of the AorOL up to man." I: "You have peculiar insights that stretch my curiosity to the utmost. How is that? Do you think that the human stands higher than the logos?" A: "I want to answer this question within the scope of your understanding: if the human God had not become important above everything, he would not have appeared as the son in the flesh, but as Logos.

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

Notice that Jesus knows exactly who he is asking to lead his community: a sinner. As all Christian leaders have been, are, and will be, Peter is imperfect. And as all good Christian leaders are, Peter is well aware of his imperfections. The disciples too know who they are getting as their leader. They will not need—or be tempted—to elevate Peter into some semi-divine figure; they have seen him at his worst. Jesus forgives Peter because he loves him, because he knows that his friend needs forgiveness to be free, and because he knows that the leader of his church will need to forgive others many times. And Jesus forgives totally, going beyond what would be expected—going so far as to establish Peter as head of the church.11 It would have made more earthly sense for Jesus to appoint another, non-betraying apostle to head his church. Why give the one who denied him this important leadership role? Why elevate the manifestly sinful one over the rest? One reason may be to show the others what forgiveness is. In this way Jesus embodies the Father in the Parable of the Prodigal Son, who not only forgives the son, but also, to use a fishing metaphor, goes overboard. Jesus goes beyond forgiving and setting things right. A contemporary equivalent would be a tenured professor stealing money from a university, apologizing, being forgiven by the board of trustees, and then being hired as the school’s president. People would find this extraordinary—and it is. In response, Peter will ultimately offer his willingness to lay down his life for Christ. But on the shore of the Sea of Galilee, he can’t know the future. He can’t understand fully what he is agreeing to. Feed your sheep? Which sheep? The Twelve? The disciples? The whole world? This is often the case for us too. Even if we accept the call we can be confused about where God is leading us. When reporters used to ask the former Jesuit superior general Pedro Arrupe where the Jesuit Order was going, he would say, “I don’t know!” Father Arrupe was willing to follow, even if he didn’t know precisely what God had in mind. Peter says yes to the unknowable, because the question comes from Jesus. Both Christ’s forgiveness and Peter’s response show us love. God’s love is limitless, unconditional, radical. And when we have experienced that love, we can share it. The ability to forgive and to accept forgiveness is an absolute requirement of the Christian life. Conversely, the refusal to forgive leads ineluctably to spiritual death. You may know families in which vindictiveness acts like a cancer, slowly eating away at love. You may know people whose marriages have been destroyed by a refusal to forgive. One of my friends described a couple he knew as “two scorpions in a jar,” both eagerly waiting to sting the other with barbs and hateful comments. We see the communal version of this in countries torn by sectarian violence, where a climate of mutual recrimination and mistrust leads only to increasing levels of pain. The Breakfast by the Sea shows that Jesus lived the forgiveness he preached. Jesus knew that forgiveness is a life-giving force that reconciles, unites, and empowers. The Gospel by the Sea is a gospel of forgiveness, one of the central Christian virtues. It is the radical stance of Jesus, who, when faced with the one who denied him, forgave him and appointed him head of the church, and the man who, in agony on the Cross, forgave his executioners. Forgiveness is a gift to the one who forgives, because it frees from resentment; and to the one who needs forgiveness, because it frees from guilt. Forgiveness is the liberating force that allowed Peter to cast himself into the water at the sound of Jesus’s voice, and it is the energy that gave him a voice with which to testify to his belief in Christ.