Episode 9 Quotes

(Episode 9. Hijikata finds Gintoki on a rooftop and challenges him to a duel to avenge Kondo's defeat earlier. Gintoki doesn't want to fight him, so breaks Hijikata's sword easily, and leaves. It's then revealed that Okita and Kondo had been watching them clash, from another rooftop.) Okita Sougou: "He's an interesting man. I'd like to cross swords with him, myself." Kondo: "Don't bother. He'll kick your ass, Sougou." "He's the kind of guy fighting another battle far away, even as a sword swings at his throat." "Fair or unfair, it doesn't matter to him." (Not knowing that Kondo & Okita were watching his duel from a high vantage point, Hijikata lights a cigarette and sits back.) Hijikata (watching the blue sky above him): "Sorry, Kondo-san. I lost to him, as well ...

Das Bus,” The Simpsons (season 9, episode 14) A tongue-in-cheek retelling full of clever references to Golding’s novel. After their school bus veers off a bridge during a Model United Nations field trip, Bart, Lisa, and their classmates find themselves stranded on a desert island. Overt allusions to fear (of an island monster), hoarding of resources (junk food salvaged from the sunken bus), warring factions (those who support Bart, and those who oppose him), a violent chase scene (Bart, Lisa, and Milhouse running for their lives), and a final voiceover (about how the children learned to function as a society until they were rescued) serve as inside jokes for knowledgeable viewers.

he knew all my caches and clichés—and pulled out an extra box of shells. “What other weapons do we have?” I started the Bullet and pulled the gear selector down into drive. “Steadfast resolution.” I turned and looked at him, not as if he would take the option, but it had to be said. “If you want out, now would be the time.” He actually laughed as he reloaded the round. “I try never to miss an episode of Steadfast Resolution—it is my favorite program.” •

You must unlearn what you have learned.1 —YODA, IN STAR WARS: EPISODE V—THE EMPIRE STRIKES

(Episode 9. Hijikata finds Gintoki on a rooftop and challenges him to a duel to avenge Kondo's defeat earlier. Gintoki doesn't want to fight him, so breaks Hijikata's sword easily, and leaves. It's then revealed that Okita and Kondo had been watching them clash, from another rooftop.) Okita Sougou: "He's an interesting man. I'd like to cross swords with him, myself." Kondo: "Don't bother. He'll kick your ass, Sougou." "He's the kind of guy fighting another battle far away, even as a sword swings at his throat." "Fair or unfair, it doesn't matter to him." (Not knowing that Kondo & Okita were watching his duel from a high vantage point, Hijikata lights a cigarette and sits back.) Hijikata (watching the blue sky above him): "Sorry, Kondo-san. I lost to him, as well ...

(Episode 9. Hijikata finds Gintoki on a rooftop and challenges him to a duel to avenge Kondo's defeat earlier. Gintoki doesn't want to fight him, so breaks Hijikata's sword easily, and leaves. It's then revealed that Okita and Kondo had been watching them clash, from another rooftop.) Okita Sougou: "He's an interesting man. I'd like to cross swords with him, myself." Kondo: "Don't bother. He'll kick your ass, Sougou." "He's the kind of guy fighting another battle far away, even as a sword swings at his throat." "Fair or unfair, it doesn't matter to him." (Not knowing that Kondo & Okita were watching his duel from a high vantage point, Hijikata lights a cigarette and sits back.) Hijikata (watching the blue sky above him): "Sorry, Kondo-san. I lost to him, as well ...

The left side of her face scrunched together. "What the hell is moxie, Bear?" "I really need to watch my mouth around you. Come on.

The goal of this book is to explain the facts of the past and present, not to augur the hypotheticals of the future. Still, you might ask, isn’t it the essence of science to make falsifiable predictions? Shouldn’t any claim to understanding the past be evaluated by its ability to extrapolate into the future? Oh, all right. I predict that the chance that a major episode of violence will break out in the next decade—a conflict with 100,000 deaths in a year, or a million deaths overall—is 9.7 percent. How did I come up with that number? Well, it’s small enough to capture the intuition “probably not,” but not so small that if such an event did occur I would be shown to be flat-out wrong. My point, of course, is that the concept of scientific prediction is meaningless when it comes to a single event—in this case, the eruption of mass violence in the next decade. It would be another thing if we could watch many worlds unfold and tot up the number in which an event happened or did not, but this is the only world we’ve got.

No attempt should be made to "reconcile" Yahweh's hardening of Pharaoh's heart (plagues 6,8,9,10) with statements in the other plagues that Pharaoh hardened his own heart. The tension cannot be resolved in a facile manner by suggesting, for example, that Pharaoh has already demonstrated his recalcitrance, so Yahweh merely helps the process along, or that he is doing what Pharaoh would have done on his own anyway. Rather, 9:12 is a striking reminder of what God has been trying to teach Moses and Israel since the beginning of the Exodus episode: He is in complete control. However Pharaoh might have reacted is given the chance is not brought into the discussion. He is not even given that chance. Yahweh hardens his heart. It is best to allow the tension of the text to remain.

On the other hand he is in many respects stupider than the animals, and gets into one ridiculous scrape after another. Although he is not really evil, he does the most atrocious things from sheer unconsciousness and unrelatedness. His imprisonment in animal unconsciousness is suggested by the episode where he gets his head caught inside the skull of an elk, and the next episode shows how he overcomes this condition by imprisoning the head of a hawk inside his own rectum. True, he sinks back into the former condition immediately afterwards, by falling under the ice, and is outwitted time after time by the animals, but in the end he succeeds in tricking the cunning coyote, and this brings back to him his saviour nature. The trickster is a primitive “cosmic” being of divine-animal nature, on the one hand superior to man because of his superhuman qualities, and on the other hand inferior to him because of his unreason and unconsciousness. He is no match for the animals either, because of his extraordinary clumsiness and lack of instinct. These defects are the marks of his human nature, which is not so well adapted to the environment as the animal’s but, instead, has prospects of a much higher development of consciousness based on a considerable eagerness to learn, as is duly emphasized in the myth.

There was, apparently, a nuclear reactor at a place called Indian Point, just thirty miles away in Westchester County. If something bad happened there, we were constantly being informed, the 'radioactive debris', whatever this might be, was liable to rain down on us. (Indian Point: the earliest, most incurable apprehensions stirred in its very name.) Then there was the question of dirty bombs. Apparently any fool could build a dirty bomb and explode it in Manhattan. How likely was this? Nobody knew. Very little about anything seemed intelligible or certain, and New York itself - that ideal source of the metropolitan diversion that serves as a response to the largest futilities - took on a fearsome, monstrous nature whose reality might have befuddled Plato himself. We were trying, as I irreverently analysed it, to avoid what might be termed a historic mistake. We were trying to understand, that is, whether we were in a pre-apocalyptic situation, like the European Jews in the thirties or the last citizens of Pompeii, or whether our situation was merely near-apocalyptic, like that of the Cold War inhabitants of New York, London, Washington and, for that matter, Moscow. In my anxiety I phoned Rachel's father, Charles Bolton, and asked him how he'd dealt with the threat of nuclear annihilation. I wanted to believe that this episode of history, like those old cataclysms that deposit a geologically telling layer of dust on the floors of seas, had sooted its survivors with special information.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

If a man jumped as high as a louse (lice), he would jump over a football field. In Ancient Egypt, the average life expectancy was 19 years, but for those who survived childhood, the average life expectancy was 30 years for women and 34 years for men. The volume of the moon is equivalent to the volume of the water in the Pacific Ocean. After the 9/11 incident, the Queen of England authorized the guards to break their vow and sing America’s national anthem for Americans living in London. In 1985, lifeguards of New Orleans threw a pool party to celebrate zero drownings, however, a man drowned in that party. Men and women have different dreams. 70 percent of characters in men’s dreams are other men, whereas in women its 50 percent men and 50 percent women. Men also act more aggressively in dreams than women. A polar bear has a black skin. 2.84 percent of deaths are caused by intentional injuries (suicides, violence, war) while 3.15 percent are caused by diarrhea. On average people are more afraid of spiders than they are afraid of death. A bumblebee has hairs on its eyes, helping it collect the pollen. Mickey Mouse’s creator, Walt Disney feared mice. Citarum river in Indonesia is the dirtiest and most polluted river in the world. When George R R Martin saw Breaking Bad’s episode called “Ozymandias”, he called Walter White and said that he’d write up a character more monstrous than him. Maria Sharapova’s grunt is the loudest in the Tennis game and is often criticized for being a distraction. In Mandarin Chinese, the word for “kangaroo” translates literally to “bag rat”. The first product to have a barcode was a chewing gum Wrigley. Chambarakat dam in Iraq is considered the most dangerous dam in the world as it is built upon uneven base of gypsum that can cause more than 500,000 casualties, if broken. Matt Urban was an American Lieutenant Colonel who was nicknamed “The Ghost” by Germans because he always used to come back from wounds that would kill normal people.

Exodus 7:8–13 relates the story of Moses and Aaron changing their staff into a serpent.8 This activity by the Hebrew leaders is an attack on Pharaoh and the Egyptians, and it strikes at the very heart of Egyptian belief. In the first place, on the front of Pharaoh’s crown was an enraged female serpent/cobra called a uraeus. The Egyptians believed this serpent was energized with divine potency and sovereignty. It was considered the very emblem of Pharaoh’s power; it symbolized his deification and majesty. “When Moses had Aaron fling the rod-snake before Pharaoh, he was directly assaulting that token of Pharaonic sovereignty—the scene was one of polemical taunting. When Aaron’s rod swallowed the staffs of the Egyptian magicians, Pharaonic deity and omnipotence were being denounced and rejected outright. . . . Yahweh alone was in control of the entire episode.” 9

The episode felt like a dramatic scene out of a spy movie, complete with me hopping out of my black sedan, 9mm pistol tucked in my waistband.

Tuesday and Wednesday flew by. Dylan from 5B came over on Thursday. I didn’t smoke any pot, but I let him hotbox my apartment so I was even more completely stoned than I was the time before, except this time my eyebrows remained intact. We watched three episodes of Whose Line Is It Anyway? and laughed our asses off. Dylan was actually pretty cute. He was tall and skinny and pale with buzzed hair, but he had these really blue eyes. That night he helped me carry my laundry to the basement. “Hey Kate, you wanna go to the skate park with me tomorrow night?” “I can’t, I have a date with a lesbian.” His eyes shot open. “Oh, cool.” “It’s not what you think.” He smiled and shrugged. “It’s your business. Aren’t you still dating that douche wad in 9A?” “Stephen? No, he dumped me last week. He’s dating someone else already.” “His loss.” He said it so quickly and nonchalantly that I almost believed him. We got to the basement door. Dylan pushed it open and walked in but paused in front of me. I leaned around his body and saw Stephen making out with a different girl than he had been with earlier that week. At first I didn’t recognize her, and then I saw her token pink scrunchie bobbing above her head. It was the bimbo from the sixth floor. Every time I saw her she was with a different guy. Stephen turned and spotted me. “Kate, I thought you did your laundry on Mondays?” I contemplated sharing my thoughts on women in their thirties who still wear colorful hair pretties, but I chose to take the high road. Anyway, one or both of them would undoubtedly have a venereal disease by the end of the week, and that was my silver lining. “Don’t talk to me, Stephen.” I coughed and mumbled, “Pencil dick” at the same time. Dylan stayed near the door. Everyone in the room watched me as I emptied my laundry bag into a washer. I added soap, stuck some quarters in, closed the lid, and turned to walk out. Just as I reached the opening, Dylan pushed me against the doorjamb and kissed me like he had just come back from war. I let him put on a full show until he moved his hand up and cupped my breast. I very discreetly said, “Uh-uh” through our mouths, and he pulled his hand away and slowed the kiss. When we pulled apart, I turned toward Stephen and the bimbo and shot them an ear-splitting smile. “Hey, Steve”—I’d never called him Steve—“Will you text me when the washer is done? I’ll be busy in my apartment for a while.” He nodded, still looking stunned. I grabbed Dylan’s hand and pulled him into the elevator. Once the doors were closed, we both burst into laughter. “You didn’t have to do that,” I said. “I wanted to. That asshole had it coming.” “Well, thank you. You live with your mom, right?” “Yeah.” “Please don’t tell her about this. I can’t imagine what she would think of me.” “I’m not that much younger than you, Kate.” He jabbed me in the arm playfully and smirked. “You need to lighten up. Anyway, my mom would be cool with it.” “Well, I hope I didn’t give you the wrong idea.” “Nah. We’re buddies, I get it. I’m kind of in love with that Ashley chick from the fourth floor. I just have to wait until next month when she turns eighteen, you know?” He wiggled his eyebrows. I laughed. “You two would make a cute couple.” If only it were that simple.

DEFENDING A RAPIST What is the character of a person who becomes a sexual enabler? We get an early glimpse into this question from 1975, when Hillary Clinton defended a man, Thomas Alfred Taylor, who was accused of beating and raping a twelve-year-old girl. A virgin prior to the attack, she spent five days in a coma, several months recovering from her injuries, and years in therapy. Even people who are accused of heinous crimes deserve criminal representation. Hillary’s strategy in defending Taylor, however, was to blame the teenage victim. According to an affidavit filed by Hillary, children who come from “disorganized families such as the complainant” sometimes “exaggerate or romanticize sexual experiences.” Hillary suggested the girl was “emotionally unstable with a tendency to seek out older men and engage in fantasizing.” Here Hillary seems to be echoing what Bernie Sanders wrote in his rape fantasy essay. In this case, however, the girl certainly didn’t dream up the assault and rape. There was physical evidence that showed she had been violated, and she was beaten so badly she was in a coma. Prosecutors had in their possession a bloodied pair of Taylor’s underwear. But fortunately for Hillary and her client, the forensic lab mishandled the way that evidence was preserved. At the time of trial, the state merely had a pair of Taylor’s underwear with a hole cut in it. Hillary plea bargained on behalf of Taylor and got him released without having to do any additional time. A tape unearthed by the Washington Free Beacon has Hillary celebrating the outcome. “Got him off with time served in the county jail,” she says. Did Hillary believe that, in this case, justice was done? Certainly not. On the tape, Hillary admits she never trusted her client. “Course he claimed he didn’t, and all this stuff.” So she decided to verify his story. “I had him take a polygraph, which he passed—which forever destroyed my faith in polygraphs.” Clearly Hillary knows her client is guilty, and this fact doesn’t bother her. The most chilling aspect of Hillary’s voice is her indifference—even bemusement—at getting a man off after he raped a twelve-year-old. The episode is a revealing look into the soul of an enabler. In fact, it reminds me of Alinsky protesting to Frank Nitti about the wasted expense of importing an out-of-town-killer. Hillary, like Alinsky, seems to be a woman without a conscience.9

William James said near the end of the nineteenth century, “No mental modification ever occurs which is not accompanied or followed by a bodily change.” A hundred years later, Norman Cousins summarized the modern view of mind-body interactions with the succinct phrase “Belief becomes biology.”6 That is, an external suggestion can become an internal expectation, and that internal expectation can manifest in the physical body. While the general idea of mind-body connections is now widely accepted, forty years ago it was considered dangerously heretical nonsense. The change in opinion came about largely because of hundreds of studies of the placebo effect, psychosomatic illness, psychoneuroimmunology, and the spontaneous remission of serious disease.7 In studies of drug tests and disease treatments, the placebo response has been estimated to account for between 20 to 40 percent of positive responses. The implication is that the body’s hard, physical reality can be significantly modified by the more evanescent reality of the mind.8 Evidence supporting this implication can be found in many domains. For example: • Hypnotherapy has been used successfully to treat intractable cases of breast cancer pain, migraine headache, arthritis, hypertension, warts, epilepsy, neurodermatitis, and many other physical conditions.9 People’s expectations about drinking can be more potent predictors of behavior than the pharmacological impact of alcohol.10 If they think they are drinking alcohol and expect to get drunk, they will in fact get drunk even if they drink a placebo. Fighter pilots are treated specially to give them the sense that they truly have the “right stuff.” They receive the best training, the best weapons systems, the best perquisites, and the best aircraft. One consequence is that, unlike other soldiers, they rarely suffer from nervous breakdowns or post-traumatic stress syndrome even after many episodes of deadly combat.11 Studies of how doctors and nurses interact with patients in hospitals indicate that health-care teams may speed death in a patient by simply diagnosing a terminal illness and then letting the patient know.12 People who believe that they are engaged in biofeedback training are more likely to report peak experiences than people who are not led to believe this.13 Different personalities within a given individual can display distinctly different physiological states, including measurable differences in autonomic-nervous-system functioning, visual acuity, spontaneous brain waves, and brainware-evoked potentials.14 While the idea that the mind can affect the physical body is becoming more acceptable, it is also true that the mechanisms underlying this link are still a complete mystery. Besides not understanding the biochemical and neural correlates of “mental intention,” we have almost no idea about the limits of mental influence. In particular, if the mind interacts not only with its own body but also with distant physical systems, as we’ve seen in the previous chapter, then there should be evidence for what we will call “distant mental interactions” with living organisms.

Possibilities: 1. Persistent hallucination. 2. Really long dream. (Or maybe normal-length dream, perceived as really long from the inside?) 3. Schizophrenic episode. 4. Unprovoked Somewhere in Time scenario. 5. Am already dead? Like on Lost? 6. Drug use. Unrecalled. 7. Miracle. 8. Interdimensional portal. 9. It’s a Wonderful Life? (Minus angel. Minus suicide. Minus quasirational explanation.) 10. Magic fucking phone.

Roughly 5.3 million people watched the first episode of "The Walking Dead" on AMC, a stunning 83 percent more than the 2.9 million who watched the season four premiere of "Mad Men." This means there are at least 2.4 million cable-ready Americans who would prefer watching Christina Hendricks if she were an animated corpse.

Consider what happens to patients with insulinomas—very rare insulin-secreting tumors, usually found in non-diabetics. The estimated incidence is only four cases per million per year. This tumor constantly secretes very large amounts of insulin, causing recurrent episodes of hypoglycemia (low blood sugar). But what happens to body weight? A prospective case series showed that weight gain occurs in 72 per cent of patients.9 Removal of the tumor resulted in cure in twenty-four out of twenty-five cases. Removal of malignant insulinoma led to rapid and sustained weight loss.10

Ms. James: Dr. Ogden has told me that you are a Catholic. Murdoch: Yes Ms. James: Catholics face some measure of prejudice and ill will. Quite unfairly I imagine. Murdoch: One difference I suppose is that people can’t tell that I’m a Catholic just by looking at me. Ms. James: What do you do when you encounter such treatment, detective? Murdoch: I know the truth about myself Miss James, and I know that no matter what someone might say, or think about me, I must be the strongest and the best version of myself that I can possibly be. Ms. James: So go along to get along? Murdoch: No, no. Simply be better than anyone who might hate you.

Baartman is often seen to symbolize the sexist and racist ways that Black women’s bodies and sexuality are perceived. Big Black bottoms have become synonymous with sex. Black female artists like Nicki Minaj are chastised for showcasing their considerable backsides in service for their own ends. Or they are disrespected: on a 2011 episode of Live with Regis and Kelly, Regis Philbin reached out and patted Minaj’s behind without her consent.8 Meanwhile, Black male artists—including Nelly, whose infamous “Tip Drill” video showed the artist swiping a credit card down the crack of a Black woman’s behind—and White female artists such as Lily Allen, who sings, in “Hard Out Here,” “Don’t need to shake my ass, cause I’ve got a brain” while flanked by Black women shaking their asses, are defended in the name of art … or irony … or … just lighten up. And nonfamous women and girls who happen to walk around in Black bodies every day? Cheryl Contee of Jack & Jill Politics asked five fellow panelists—Black women all—at a 2011 Netroots Nation conference whether they had ever been mistaken for prostitutes. Every hand on the panel went up. Her encounter, Contee says, happened as she left a dentist’s office with her mother following a root canal, looking “deeply unsexy.”9

It was like moonbeams and smiles. You couldn’t store them up, or trap them, or trot them out when you wanted them. You had to enjoy them when they came, had to seize them while they were near. You had to live into beauty and love. You couldn’t just take them for granted.

34:6-7. merciful, gracious, slow to anger, kindness, faithfulness, bearing crime and offense and sin. This is possibly the most repeated and quoted formula in the Tanak (Num 14:18-19; Jon 4:2; Joel 2:13; Mic 7:18; Pss 86:15; 103:8; 145:8; 2 Chr 30:9; Neh 9:17,31). The Torah never says what the essence of God is, in contrast to the pagan gods. Baal is the storm wind, Dagon is grain, Shamash is the sun. But what is YHWH? This formula, expressed in the moment of the closest revelation any human has of God in the Bible, is the closest the Torah comes to describing the nature of God. Although humans are not to know what the essence is, they can know what are the marks of the divine personality: mercy, grace. In eight (or nine) different ways we are told of God's compassion. The last line of the formula ("though not making one innocent") conveys that this does not mean that one can just get away with anything; there is still justice. But the formula clearly places the weight on divine mercy over divine justice, and it never mentions divine anger. Those who speak of the "Old Testament God of wrath" focus disproportionately on the episodes of anger in the Bible and somehow lose this crucial passage and the hundreds of times that the divine mercy functions in the Hebrew Bible.

haven’t had a toddler, going to bed on time means I can wake well rested and able to run (something I won’t do at 10 p.m.) or write when I am able to think straight (again, harder to do as the night goes on). Late-night “me time” feels good, but play your cards right and morning “me time” can open up more choices. One respondent who confessed to desiring alone time after the kids went to bed figured out that “If I just go to bed earlier I can wake up early (before kids) and get my quiet alone time, and I usually do something higher quality in the morning like read a professional development book over coffee rather than rewatch three episodes of Friends at night!

The subjects of this practice of inclusivity are first the poor and outcast. This is articulated both generally, in terms of Jesus’ ministry to the “crowd,” and specifically, in terms of episodes involving the disabled (2: 1ff.; 10: 45ff.), the ritually unclean (1: 45ff.; 5: 25ff.), the socially marginalized (2: 15ff.; 7: 24ff.); and women and children (10: 1ff.). This solidarity is perhaps best represented in the first episode of the passion narrative (above, 12, B, i), in which Jesus is pictured residing at the house of a leper, and there teaches that one woman's act of compassion outweighs all the pretensions to faithfulness of his own disciples (14: 3–9). Because it is often raised in political readings of the Gospel, the question must be addressed: Does Mark's story portray Jesus as the author of a “mass movement?” This might be suggested not only by his clear “preferential option” for the poor of Palestine, but the evident class bias in the narrative. There are those who would see some of Jesus’ “popular” actions, such as the wilderness feedings (above, 6, D, ii) or the procession on Jerusalem, as indicative of mass organizing. But we must keep in mind that Mark's discipleship narrative articulates a definite strategy of minority political vocation. That is, Jesus creates a community that is expected to embrace the messianic way regardless of how the masses respond to the “objective conditions for revolution.” In what sense, then, do we understand Jesus’ solidarity with the poor?

If you think it's charming to be overbearing,” I said. “I do, I do!” she said. “I adore strong alpha males and he's the only one that's ever managed to make me feel weak and womanly.” She grinned at my expression. “Want a word of advice?” she said. “Study him. Seriously. Characters like him drive half the romance market.

Otto captured this sacred sixth sense, at once subject and object, in a famous Latin sound bite: the sacred is the mysterium tremendum et fascinans, that is, the mystical (mysterium) as both fucking scary (tremendum) and utterly fascinating (fascinans).80 (page 9) With the sacred viewed within this gripping, emotionally charged sense, it is hardly surprising that these topics are too disturbing to be studied either by religious scholarship or by science. The presence of real siddhis, real psychic effects lurking in the dark boundaries between mind and matter, are so frightening and disorienting that defense mechanisms immediately snap into place to protect our psyches from these disturbing thoughts. We become blind to personal psychic episodes and to the supportive scientific evidence, we conveniently forget mind-shattering synchronicities, and if the intensity of the mysterium tremendum becomes too hot, we angrily deny any interest in the topic while backing away and vigorously making the sign of the cross. Within science this sort of behavior is understandable; science doesn’t like what it can’t explain because it makes scientists feel stupid. But the same resistance is also endemic in comparative religion scholarship, which is supposed to be the discipline that studies the sacred. As Kripal says, scholars of religion “simply ignore … or brush their data aside as ‘primitive,’ ‘mistaken,’ and so on. Now the dismissing word in vogue is ‘anecdotal’ ” (pp. 17–18).80 One reason for this odd state of affairs is that real psi and real siddhis powerfully refute Descartes’s dualism, the very idea that led to the split between science, which deals with matter, and the humanities, which deal with mind. This distinction has carved up the world so successfully that when phenomena appear that harshly illuminate the artificial nature of the split, the resulting glare, says Kripal, “can only violate and offend our present order of knowledge and possibility” (page 24).80 From this analysis, Kripal arrives at his central argument: Psychic phenomena may be thought of as symbols that indicate “the irruption [a bursting in] of meaning in the physical world via the radical collapse of the subject-object structure itself. They are not simply physical events. They are also meaning events” (page 25).80 In other words, where objective and subjective meet, the fabric of reality itself blurs. This is a place that is not quite physical, and not quite mental, but a limbo that somehow contains and creates both.

Dreams are sequences of episodes that can be re-watched by remembering. So welcome your dreams and merely be entertained with its successions of aligned sequences which follow one after the other and augment your brain’s cognitive function.