Excessive Care Quotes

Be careful not to appear obsessively intellectual. When intelligence fills up, it overflows a parody.

North Korea invites parody. We laugh at the excesses of the propaganda and the gullibility of the people. But consider that their indoctrination began in infancy, during the fourteen-hour days spent in factory day-care centers; that for the subsequent fifty years, every song, film, newspaper article, and billboard was designed to deify Kim Il-sung; that the country was hermetically sealed to keep out anything that might cast doubt on Kim Il-sung's divinity. Who could possibly resist?

If you make human company too important you will not discover your true Self. Relationships not based in truth are never entirely reliable and are rarely enduring. Taking time to discover yourself is the best use of time. Prioritize this. One should not excessively seek partners or friends, one should seek to know and be oneself. As you begin to awaken to the Truth, you start noticing how well life flows by itself and how well you are cared for. Life supports the physical, emotional, mental and spiritual needs of the one who is open to self-discovery. Trust opens your eyes to the recognition of this. Surrender allows you to merge in your own eternal being.

The beggarly question of parentage--what is it, after all? What does it matter, when you come to think of it, whether a child is yours by blood or not? All the little ones of our time are collectively the children of us adults of the time, and entitled to our general care. That excessive regard of parents for their own children, and their dislike of other people's, is, like class-feeling, patriotism, save-your-own-soul-ism, and other virtues, a mean exclusiveness at bottom.

Regulate your mind. Do not worry excessively about the future. If you have done everything that has to be done, the future will take care of itself.

Idolatry happens when you worship or praise anything excessively to the point of causing you to believe it reigns supreme. All things on this earth are temporal, even your very own desires. Be careful that you do not create idols to worship.

One of the things that strikes me most though is how some people don't realise they're self-harming. The phrase 'self-harm' brings up thoughts of 'cutting', but that's only a small portion of it. When you drink excessively to drown your sorrows to the point you throw up and can't see straight and/or, like a girl at my school, ended up being driven to hospital to have her stomach pumped, you've brought harm to yourself. If you take drugs to feel numb and it becomes an addiction that you can't break, you've self-harmed. When you starve yourself or binge eat to fit the latest fashions, you're pushing your body further than it can go. We need to start treating ourselves how we deserve to be treated, even if you feel that no one else does. Prove to the world you ARE worth something by treating yourself with the utmost respect and hope that other people will follow your example. And even if they don't, at least one person in the world is treating you well: YOU.

We believe we are seeking happiness in love, but what we are really after is familiarity. We are looking to re-create, within our adult relationships, the very feelings we knew so well in childhood and which were rarely limited to just tenderness and care. The love most of us will have tasted early on came entwined with other, more destructive dynamics: feelings of wanting to help an adult who was out of control, of being deprived of a parent’s warmth or scared of his or her anger, or of not feeling secure enough to communicate our trickier wishes. How logical, then, that we should as adults find ourselves rejecting certain candidates not because they are wrong but because they are a little too right—in the sense of seeming somehow excessively balanced, mature, understanding, and reliable—given that, in our hearts, such rightness feels foreign and unearnt. We chase after more exciting others, not in the belief that life with them will be more harmonious, but out of an unconscious sense that it will be reassuringly familiar in its patterns of frustration.

I must be honest about the fact that I'm made extremely uneasy by excessive noise, and that I do not care for shouted instructions. If I'd been meant to be a sheep, I reasoned, I'd have been born with wool instead of skin.

I concluded that first of all I had to understand better what I was. Investigate my nature as a woman. I had been excessive, I had striven to give myself male capacities. I thought I had to know everything, be concerned with everything. What did I care about politics, about struggles. I wanted to make a good impression on men, be at their level. At the level of what, of their reason, most unreasonable.

The sensory misers will inherit the earth, but first they will make it not worth living on. When you consider something like death, after which we may well go out like a candle flame, then it probably won’t matter if we try too hard, are awkward sometimes, care for one another too deeply, are excessively curious about nature, are too open to experience, enjoy a nonstop expense of the senses in an effort to know life intimately and lovingly.

I am amazed at the heart of man: It possesses the substance of wisdom as well as the opposites contrary to it ... for if hope arises in it, it is brought low by covetousness: and if covetousness is aroused in it, greed destroys it. If despair possesses it, self piety kills it: and if it is seized by anger, this is intensified by rage. If it is blessed with contentment, then it forgets to be careful; and if it is filled with fear, then it becomes preoccupied with being cautious. If it feels secure , then it is overcome by vain hopes; and if it is given wealth, then its independence makes it extravagant. If want strikes it, then it is smitten by anxiety. If it is weakened by hunger, then it gives way to exhaustion; and if it goes too far in satisfying its appetites, then its inner becomes clogged up. So all its shortcomings are harmful to it, and all its excesses corrupt it.

The rewards from detachment are great: serenity; a deep sense of peace; the ability to give and receive love in self-enhancing, energizing ways; and the freedom to find real solutions to our problems. We find the freedom to live our own lives without excessive feelings of guilt about, or responsibility toward others.

The individual cannot think and communicate his thought, the governor and legislator cannot act effectively or frame his laws without words, and the solidity and validity of these words is in the care of the damned and despised litterati...when their very medium, the very essence of their work, the application of word to thing goes rotten, i.e. becomes slushy and inexact, or excessive or bloated, the whole machinery of social and of individual thought and order goes to pot.

That evening, as I watched the sunset’s pinwheels of apricot and mauve slowly explode into red ribbons, I thought: The sensory misers will inherit the earth, but first they will make it not worth living on. When you consider something like death, after which (there being no news flash to the contrary) we may well go out like a candle flame, then it probably doesn’t matter if we try too hard, are awkward sometimes, care for one another too deeply, are excessively curious about nature, are too open to experience, enjoy a nonstop expense of the senses in an effort to know life intimately and lovingly. It probably doesn’t matter if, while trying to be modest and eager watchers of life’s many spectacles, we sometimes look clumsy or get dirty or ask stupid questions or reveal our ignorance or say the wrong thing or light up with wonder like the children we all are. It probably doesn’t matter if a passerby sees us dipping a finger into the moist pouches of dozens of lady’s slippers to find out what bugs tend to fall into them, and thinks us a bit eccentric. Or a neighbor, fetching her mail, sees us standing in the cold with our own letters in one hand and a seismically red autumn leaf in the other its color hitting our sense like a blow from a stun gun, as we stand with a huge grin, too paralyzed by the intricately veined gaudiness of the leaf to move.

SIMPLICITY is practicing a lifestyle that is increasingly free of excess, greed, covetousness, and other forms of dependence on the things of this world. The Holy Spirit works through simplicity to release spiritual gifts such as hospitality, mercy, and giving... to live free of anxiety, and to better take care of this Earth.

It is strange the way trauma deadens curiosity. To suffer cruelty in excess is to be delivered from care. The human heart sets aside its questions when the future is too capricious. This is the irony of tribulation. To know the world will never be so bad.

or to what we hope they are. The more we work through our family of origin issues, the less we will find ourselves needing to work through them with the people we’re attracted to. Finishing our business from the past helps us form new and healthier relationships. The more we overcome our need to be excessive caretakers, the less we will find ourselves attracted to people who need to be constantly taken care of. The more we learn to love and respect ourselves, the more we will become attracted to people who will love and respect us and who we can safely love and respect. This is a slow process. We need to be patient with ourselves. The type of people we find ourselves attracted to does not change overnight. Being attracted to dysfunctional people can linger long and well into recovery. That does not mean we need to allow it to control us. The fact is, we will initiate and maintain relationships with people we need to be with until we learn what it is we need to learn—no matter how long we’ve been recovering. No matter who we find ourselves relating to, and what we discover happening in the relationship, the issue is still about us, and not about the other person. That is the heart, the hope, and the power of recovery.

How can you achieve a state of balance in which you combine the decision to have with the abandonment of direct action? The answer is obvious. You have to maintain balanced intention, which means to want without desiring, to take care without worrying, to strive without being distracted and to act without demanding. Balance is destroyed by the excess potential of projected importance. As you already know, the more important the goal the harder it becomes to reach.

To consume the best for yourself and give the crumbs to God is blasphemy. A heart that truly worships is a heart that gives its best to God in time and substance. A heart that truly worships God gives generously to the causes of God---causes that God cares deeply about. I have to wonder whether someday we may wake up to discover that all our incestous spending on ourselves and our frantic construction of excessively luxurious places of worship---even as we ignore, for the most part, the hurting and the deprived of the world---filled God's heart with pain.

Most Americans are aware of the brutality and injustice used to maintain the excesses of their selfish consumer society and empire. Yet I suspect...they do not care. They don’t want to see what is done in their name. They do not want to look at the rows of flag-draped coffins, the horribly maimed bodies and faces of veterans, or the human suffering in the blighted and deserted former manufacturing centers. It is too upsetting. Government and corporate censorship is therefore welcomed and appreciated.

We do not get ice-cream every where, and so, when we do, we are apt to dissipate to excess. We never cared any thing about ice-cream at home, but we look upon it with a sort of idolatry now that it is so scarce in these red-hot climates of the East.

Stanley spent more time pushing the wheelbarrow than digging, because he was such a slow digger. He carted away the excess dirt and dumped it into previously dug holes. He was careful not to dump any of it in the hole where the gold tube was actually found.

In any case, seeing care for certain groups as an excessive cost reflects an arguably perverse way of thinking about health care in terms of human need. [...] In other words, care for the sick is an economic burden only in health care systems where profit is the bottom line and public services are underfunded and politically unsupported - that is, systems in which only market logic is considered legitimate.

All things carefully considered, I believe they come down to this: what scares me is the Church as a social thing. Not solely because of her stains, but by the very fact that it is, among other characteristics, a social thing. Not that I am by temperament very individualistic. I fear for the opposite reason. I have in myself a strongly gregarious spirit. I am by natural disposition extremely easily influenced in excess, and especially by collective things. I know that if in this moment I had before me twenty German youth singing Nazi songs in chorus, part of my soul would immediately become Nazi. It is a very great weakness of mine. . . . I am afraid of the patriotism of the Church that exists in the Catholic culture. I mean ‘patriotism’ in the sense of sentiment analogous to an earthly homeland. I am afraid because I fear contracting its contagion. Not that the Church appears unworthy of inspiring such sentiment, but because I don’t want any sentiment of this kind for myself. The word ‘want’ is not accurate. I know— I sense with certainty— that such sentiment of this type, whatever its object might be, would be disastrous in me. Some saints approved the Crusades and the Inquisition. I cannot help but think they were wrong. I cannot withdraw from the light of conscience. If I think I see more clearly than they do on this point— I who am so far below them— I must allow that on this point they must have been blinded by something very powerful. That something is the Church as a social thing. If this social thing did such evil to them, what evil might it not also do to me, one who is particularly vulnerable to social influences, and who is infinitely feebler than they?

Dreaming at the Ballet" The truth is, goddesses are lousy in bed. They will do anything it’s true. And the skin is beautifully cared for. But they have no sense of it. They are all manner and amazing technique. I lie with them thinking of your foolish excess, of you panting and sweating, and your eyes after.

I say that every prince must desire to be considered merciful and not cruel. He must, however, take care not to misuse this mercifulness. … A prince, therefore, must not mind incurring the charge of cruelty for the purpose of keeping his subjects united and confident; for, with a very few examples, he will be more merciful than those who, from excess of tenderness, allow disorders to arise, from whence spring murders and rapine; for these as a rule injure the whole community, while the executions carried out by the prince injure only one individual. And of all princes, it is impossible for a new prince to escape the name of cruel, new states being always full of dangers. … Nevertheless, he must be cautious in believing and acting, and must not inspire fear of his own accord, and must proceed in a temperate manner with prudence and humanity, so that too much confidence does not render him incautious, and too much diffidence does not render him intolerant.

Where excess lies, usually someone had to give something up for the other to get it.

The weather is quite delicious. Yesterday, after writing to you, I strolled a little beyond the glade for an hour and a half and enjoyed myself--the fresh yet dark green of the grand Scotch firs, the brown of the catkins of the old birches, with their white stems, and a fringe of distant green from the larches, made an excessively pretty view. At last I fell asleep on the grass, and awoke with a chorus of birds singing around me, and squirrels running up the trees, and some woodpeckers laughing, and it was as pleasant and rural a scene as I ever saw, and I did not care one penny how any of the beasts or birds had been formed.

When you consider something like death, after which (there being no news flash to the contrary) we may well go out like a candle flame, then it probably doesn’t matter if we try too hard, are awkward sometimes, care for one another too deeply, are excessively curious about nature, are too open to experience, enjoy a nonstop expense of the senses in an effort to know life intimately and lovingly. It probably doesn’t matter if, while trying to be modest and eager watchers of life’s many spectacles, we sometimes look clumsy or get dirty or ask stupid questions or reveal our ignorance or say the wrong thing or light up with wonder like the children we all are.

...I thought, with a certain amount of sorrow, how much enormous talent there must be in the world for nature simply to toss it away so arbitrarily! But nature could not care less what we think about it, and as far as talent is concerned, there is such an excess that our artists will soon become their own audiences, and audiences made up of ordinary people will no longer exist.

He told me that from now on, everything I did and everything he did was of the utmost importance: any word spoken, the slightest gesture, would take on a meaning, and everything that happened between us would change us continually. 'For that reason,'he said,'I wish I were able to suspend time at this moment and keep things exactly at this point, because I feel this instant is a true beginning. We have a definite but unknown quantity of experience at our disposal. As soon as the hourglass is turned, the sand will begin to run out and once it starts, it cannot stop until it's all gone. That's why I wish I could hold it back at the start. We should make a minimum of gestures, pronounce a minimum of words, even see each other as seldom as possible, if that would prolong things. We don't know how much of everything we have ahead of us so we have to take the greatest precautions not to destroy the beauty of what we have. Everything exists in limited quantity-especially happiness. If a love is to come into being, it is all written down somewhere, and also its duration and content. If you could arrive at the complete intensity the first day, it would be ended the first day. And so if it's something you want so much that you'd like to have it prolonged in time, you must be extremely careful not to make the slightest excessive demand that might prevent it from developing to the greatest extent over the longest period...If the wings of the butterfly are to keep their sheen, you mustn't touch them. We mustn't abuse something which is to bring light into both our lives. Everything else in my life only weighs me down and shuts out the light. This thing wih you seems like a window that is opening up. I want it to remain open...

The energy that is wasted during one sexual intercourse is tantamount to the energy that is spent in physical labour for ten days or the energy that is utilized in mental work for three days. Mark how precious is the vital fluid, semen! Do not waste this energy. Preserve it with great care. You will have wonderful vitality. When Veerya is not used, it is all transmuted into Ojas Sakti or spiritual energy and stored up in the brain. Western doctors know little of this salient point. Most of your ailments are due to excessive seminal wastage.

The beggarly question of parentage...what is it after all? What does it matter,when you come to think of it, wheter a child is yours by blood or not? All the little ones of our time are collectively the children of us adults of the time, and entitled to our general care. That excessive regard of parents for their own children, and their dislike of other people's, is, like class-feeling, patriotism, save-your-own-soul-ism and other virtues, a mean exclusiveness at bottom.

I made spasmodic efforts to work, assuring myself that once I began working I would forget her. The difficulty was in beginning. There was a feeling of weakness, a sort of powerlessness now, as though I were about to be ill but was never quite ill enough, as though I were about to come down with something I did not quite come down with. It seemed to me that for the first time in my life I had been in love, and had lost, because of the grudgingness of my heart, the possibility of having what, too late, I now thought I wanted. What was it that all my life I had so carefully guarded myself against? What was it that I had felt so threatened me? My suffering, which seemed to me to be a strict consequence of having guarded myself so long, appeared to me as a kind of punishment, and this moment, which I was now enduring, as something which had been delayed for half a lifetime. I was experincing, apparently, an obscure crisis of some kind. My world acquired a tendency to crumble as easily as a soda cracker. I found myself horribly susceptible to small animals, ribbons in the hair of little girls, songs played late at night over lonely radios. It became particularly dangerous for me to go near movies in which crippled girls were healed by the unselfish love of impoverished bellhops. I had become excessively tender to all the more obvious evidences of the frailness of existence; I was capable of dissolving at the least kind word, and self-pity, in inexhaustible doses, lay close to my outraged surface. I moved painfully, an ambulatory case, mysteriously injured.

Bigotry may be roughly defined as the anger of men who have no opinions. It is the resistance offered to definite ideas by that vague bulk of people whose ideas are indefinite to excess. Bigotry may be called the appalling frenzy of the indifferent. This frenzy of the indifferent is in truth a terrible thing; it has made all monstrous and widely pervading persecutions. In this degree it was not the people who cared who ever persecuted; the people who cared were not sufficiently numerous. It was the people who did not care who filled the world with fire and oppression. It was the hands of the indifferent that lit the faggots; it was the hands of the indifferent that turned the rack. There have come some persecutions out of the pain of a passionate certainty; but these produced, not bigotry, but fanaticism--a very different and a somewhat admirable thing. Bigotry in the main has always been the pervading omnipotence of those who do not care crushing out those who care in darkness and blood.

Summary of the Science of Getting Rich There is a thinking stuff from which all things are made, and which, in its original state, permeates, penetrates, and fills the interspaces of the universe. A thought in this substance produces the thing that is imaged by the thought. Man can form things in his thought, and by impressing his thought upon formless substance can cause the thing he thinks about to be created. In order to do this, man must pass from the competitive to the creative mind; otherwise he cannot be in harmony with the Formless Intelligence, which is always creative and never competitive in spirit. Man may come into full harmony with the Formless Substance by entertaining a lively and sincere gratitude for the blessings it bestows upon him. Gratitude unifies the mind of man with the intelligence of Substance, so that man’s thoughts are received by the Formless. Man can remain upon the creative plane only by uniting himself with the Formless Intelligence through a deep and continuous feeling of gratitude. Man must form a clear and definite mental image of the things he wishes to have, to do, or to become; and he must hold this mental image in his thoughts, while being deeply grateful to the Supreme that all his desires are granted to him. The man who wishes to get rich must spend his leisure hours in contemplating his Vision, and in earnest thanksgiving that the reality is being given to him. Too much stress cannot be laid on the importance of frequent contemplation of the mental image, coupled with unwavering faith and devout gratitude. This is the process by which the impression is given to the Formless, and the creative forces set in motion. The creative energy works through the established channels of natural growth, and of the industrial and social order. All that is included in his mental image will surely be brought to the man who follows the instructions given above, and whose faith does not waver. What he wants will come to him through the ways of established trade and commerce. In order to receive his own when it shall come to him, man must be active; and this activity can only consist in more than filling his present place. He must keep in mind the Purpose to get rich through the realization of his mental image. And he must do, every day, all that can be done that day, taking care to do each act in a successful manner. He must give to every man a use value in excess of the cash value he receives, so that each transaction makes for more life; and he must so hold the Advancing Thought that the impression of increase will be communicated to all with whom he comes in contact. The men and women who practice the foregoing instructions will certainly get rich; and the riches they receive will be in exact proportion to the definiteness of their vision, the fixity of their purpose, the steadiness of their faith, and the depth of their gratitude.

Burnout is a term used to describe the response to excessive and prolonged stress at work, although paid employment is not the only environment in which we can experience burnout. Anyone in a caring role, parenting role or volunteering role may also experience burnout.

When your ship fails you, your whole world seems to fail you; the world that made you, restrained you, has taken care of you. It is as if the souls of men floating on an abyss and in touch with immensity had been set free for any excess of heroism, absurdity, or abomination.

I heard a lot about the idea of dying "with dignity" while my mother was sick. It was only near her very end that I gave much thought to what this idea meant. I didn't actually feel it was undignified for my mother's body to fail--that was the human condition. Having to help my mother on and off the toilet was difficult, but it was natural. The real indignity, it seemed, was dying where no one cared for you the way your family did, dying where it was hard for your whole family to be with you and where excessive measures might be taken to keep you alive past a moment that called for letting go. I didn't want that for my mother. I wanted her to be able to go home. I didn't want to pretend she wasn't going to die.

The certainty of those with whom we disagree—whether the disagreement concerns who should run the country or who should run the dishwasher—never looks justified to us, and frequently looks odious. As often as not, we regard it as a sign of excessive emotional attachment to an idea, or an indicator of a narrow, fearful, or stubborn frame of mind. By contrast, we experience our own certainty as simply a side-effect of our rightness, justifiable because our cause is just. And, remarkably, despite our generally supple, imaginative, extrapolation-happy minds, we cannot transpose this scene. We cannot imagine, or do not care, that our own certainty, when seen from the outside, must look just as unbecoming and ill-grounded as the certainty we abhor in others.

Having shaved, washed, and dexterously arranged several artificial teeth, standing in front of the mirror, he moistened his silver-mounted brushes and plastered the remains of his thick pearly hair on his swarthy yellow skull. He drew on to his strong old body, with its abdomen protuberant from excessive good living, his cream-colored silk underwear, put black silk socks and patent-leather slippers on his flat-footed feet. He put sleeve-links in the shining cuffs of his snow-white shirt, and bending forward so that his shirt front bulged out, he arranged his trousers that were pulled up high by his silk braces, and began to torture himself, putting his collar-stud through the stiff collar. The floor was still rocking beneath him, the tips of his fingers hurt, the stud at moments pinched the flabby skin in the recess under his Adam's apple, but he persisted, and at last, with eyes all strained and face dove-blue from the over-tight collar that enclosed his throat, he finished the business and sat down exhausted in front of the pier glass, which reflected the whole of him, and repeated him in all the other mirrors. " It is awful ! " he muttered, dropping his strong, bald head, but without trying to understand or to know what was awful. Then, with habitual careful attention examining his gouty-jointed short fingers and large, convex, almond-shaped finger-nails, he repeated : " It is awful. . . .

From time to time I try to imagine this world of which he spoke--a culture in whose mythology words might be that precious, in which words were conceived as vessels for communications from the heart; a society in which words are holy, and the challenge of life is based upon the quest for gentle words, holy words, gentle truths, holy truths. I try to imagine for myself a world in which the words one gives one's children are the shell into which they shall grow, so one chooses one's words carefully, like precious gifts, like magnificent gifts, like magnificent inheritances, for they convey an excess of what we have imagined, they bear gifts beyond imagination, they reveal and revisit the wealth of history. How carefully, how slowly, and how lovingly we might step into our expectations of each other in such a world.

Most men, even in this comparatively free country, through mere ignorance and mistake, are so occupied with the factitious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by them. Their fingers, from excessive toil, are too clumsy and tremble too much for that. Actually, the laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his honor would be depreciated in the market. He has no time to be anything but a machine.

The ambivalent strategy involves clinging to the care-giver, often with excessive submissiveness, or adopting a role-reversal in which the care-giver is cared for rather than vice versa. Here feelings of anger at the rejection are most conspicuously subjected to defensive exclusion. Although these strategies have the function of maintaining attachment in the face of difficulties, a price has to be paid. The attachment patterns so established are clearly restricted and, if repeated in all relationships, will be maladaptive.

The Chinese, wiser than we, are most careful to avoid the perils of excessive numbers.

And the nature of UPF means that the manufacturing process typically cannot allow for concern for the environment or high standards of animal care. It encourages excess consumption of food and necessarily diminishes our knowledge about its origins. If you buy fresh beef or chicken, it will often say on the pack grass-fed’ or ‘corn-fed’. People often want to know which farm it came from. But very few people ask about what the chicken in their prepacked UPF sandwich was fed on, although this is, it turns out, an important question to ask.

Lewis, anything but dull, suffered from an excess of misguided cleverness: he could disparage himself brilliantly in a matter of seconds. He knew literature, art, the theater, history; and his knowledge surpassed what a college normally provides. His knowledge led nowhere, certainly not into the world where he was supposed to earn a living. Lewis had once gone to work in the bookstore of his school because he loved handling books and looked forward to being immersed in them. He was then instructed to keep careful accounts of merchandise that might as well have been canned beans. He soon lost interest in his simple task, failed to master it, and quit after three days. Eight years later, he was still convinced of his practical incompetence. College friends familiar with his tastes would suggest modest ways for him to get started: they knew of jobs as readers in publishing houses, as gofers in theatrical productions, as caretakers at galleries. Lewis rejected them all. While he saw that they might lead to greater things, they sounded both beneath and beyond him--the bookstore again. Other chums who had gone on to graduate school urged their choice on him. Lewis harbored an uneasy scorn for the corporation of scholars, who seemed as unfit for the world as he. He remained desperate, lonely, and spoiled.

The girl, whose name he never cared to get, disappeared on her walk of shame. Reluctant heels clopped across icy marble tiling as she basked in the kind of lavish excess she’d hopefully never see again.

The inner feeling of emptiness from which passive dependent people suffer is the direct result of their parents’ failure to fulfill their needs for affection, attention and care during their childhood. It was mentioned in the first section that children who are loved and cared for with relative consistency throughout childhood enter adulthood with a deepseated feeling that they are lovable and valuable and therefore will be loved and cared for as long as they remain true to themselves. Children growing up in an atmosphere in which love and care are lacking or given with gross inconsistency enter adulthood with no such sense of inner security. Rather, they have an inner sense of insecurity, a feeling of “I don’t have enough” and a sense that the world is unpredictable and ungiving, as well as a sense of themselves as being questionably lovable and valuable. It is no wonder, then, that they feel the need to scramble for love, care and attention wherever they can find it, and once having found it, cling to it with a desperation that leads them to unloving, manipulative, Machiavellian behavior that destroys the very relationships they seek to preserve. As also indicated in the previous section, love and discipline go hand in hand, so that unloving, uncaring parents are people lacking in discipline, and when they fail to provide their children with a sense of being loved, they also fail to provide them with the capacity for self-discipline. Thus the excessive dependency of the passive dependent individuals is only the principal manifestation of their personality disorder. Passive dependent people lack self-discipline. They are unwilling or unable to delay gratification of their hunger for attention. In

it was Greenspan who through some excessive deregulation prepared the monetary ground for the rise of the subprime mortgage companies: a lending market that specialises in high-risk mortgages and loans. 'Innovation', said Greenspan in April 2005, 'has brought about a multitude of new products, such as subprime loans and niche credit programs for immigrants'. It is almost touching to find out that Greenspan cares so much about immigrants.

The day before, they had started eating the saltwater-damaged bread. The bread, which they had carefully dried in the sun, now contained all the salt of seawater but not, of course, the water. Already severely dehydrated, the men were, in effect, pouring gasoline on the fire of their thirsts—forcing their kidneys to extract additional fluid from their bodies to excrete the salt. They were beginning to suffer from a condition known as hypernatremia, in which an excessive amount of sodium can bring on convulsions.

Often we did not have the jobs we dreamed about, but more often we were not quite sure what we should dream about. It was no longer defensible to build a life around acquiring money, goods, or status. We were taught to value love yet not to rely on it too heavily, because the world of excessive freedom in which we had been made would not foster the the long-suffering loyalty that love required. We were encouraged to care deeply about the state of our world but our ability to affect it personally was very much in doubt.

I wept for my family, all if us, my beautiful, idyllic, lost family. I wept for our excesses, our delusions and inconsistencies; not that we had cared too much or too little, although both were true, but that we had let such extraordinary care be subverted into extraordinary carelessness. We'd been careless with the best of our many resources: each other. It was as though we had taken for granted the fact that there would be more where we had come from too; another chance, another summer, another Brooke, Bridget or Bill.

It's not that there are no challenges to becoming a vegetarian or vegan, but in the media, including authors of popular books on food and food politics, contribute to the 'enfreakment' of what is so often patronizingly referred to as the vegan or vegetarian 'lifestyle.' But again, the marginalization of those who care about animals is nothing new. Diane Beers writes in her book For the Prevention of Cruelty: The History and Legacy of Animal Rights Activism in the United States that 'several late nineteenth-century physicians concocted a diagnosable for of mental illness to explain such bizarre behavior. Sadly, they pronounced these misguided souls suffered from "zoophilpsychosis."' As Beers describes, zoophilpsychosis (an excessive concern for animals) was more likely to be diagnosed in women, who were understood to be 'particularly susceptible to the malady.' As the early animal advocacy movement in Britain and the United States was largely made up of women, such charges worked to uphold the subjugation both of women and of nonhuman animals.

Techniques of escape depend on attaining the unbelief of assassin-magician Hassan i Sabbah: nothing is true, everything is permitted. Once again, Kaye cautioned that this must be carefully distinguished from ‘postmodern relativism’. Burroughs-Sabbah’s ‘nothing is true’ cannot be equated with postmodernism’s ‘nothing is real’. On the contrary: nothing is true because there is no single, authorized version of reality – instead, there is a superfluity, an excess, of realities. “The Adversary’s game plan is to persuade you that he does not exist” (WL 12).

Yeah, he was a biker. Just another patch on a totem pole full of patched, leather-wearing bikers living as criminals, not for the money or even for enjoyment but because that was all they knew. It was how they survived, how they paid the bills and cared for their families. It wasn’t about greed or excess, it was about living a certain way, being a certain kind of man who didn’t have to bow down to laws and the government who enforced them. It was a brotherhood, a camaraderie. It was about really, truly living your life the way you wanted to live it. It was about . . . Freedom.

Because of my love of excessive efficiency, my former decluttering efforts went something like this: Oh, this goes in the master bathroom. I’ll make a master bathroom pile here. That goes in the playroom, so I’ll make a playroom pile. These nails should be in the garage, so here’s a garage pile. Six piles later, life happened. I left the decluttering project to go take care of life with every intention of coming back as soon as I could. But I didn’t. Either more life happened, or I forgot. When I finally returned to the project a few hours (or a few days or a few months) later, those totally logical little piles had morphed into one big pile that was no longer the least bit sorted. The clutter that once drove me crazy while it sat behind the cabinet door or inside the drawer? Now it was out in the open, outside the area I was decluttering. I’d created a bigger mess.

Guilt is imperative if we are to create and sustain a decent code of ethics and a sound moral compass. Guilt can help us to listen to our conscience, enhance empathy, and therefore have fulfilling relationships. Without guilt, we would live in an extremely dark world. However, misplaced guilt often triggers us to be over-apologetic and people-please. Many people repeat the word ‘sorry’ without needing to, while still others feel guilty for their very own existence. Emotionally wounded, shame-based people often feel that they are constantly ‘getting in the way’. This stems from a sense of feeling unlovable. To ask for one’s own needs to be met often results in a feeling of guilt. I call this misplaced guilt. Similarly, a person may feel guilty even if they have been abused or harmed by others. Misplaced guilt or excessive guilt stifles people’s chances to live happily and peacefully.

From time to time I try to imagine this world of which he spoke--a culture in whose mythology words might be that precious, in which words were conceived as vessels for communications from the heart; a society in which words are holy, and the challenge of life is based upon the quest for gentle words, holy words, gentle truths, holy truths. I try to imagine for myself a world in which the words one gives one's children are the shell into which they shall grow, so one chooses one's children are the shell into which they shall grow, so one chooses one's words carefully, like precious gifts, like magnificent gifts, like magnificent inheritances, for they convey an excess of what we have imagined, they bear gifts beyond imagination, they reveal and revisit the wealth of history. How carefully, how slowly, and how lovingly we might step into our expectations of each other in such a world.

The prince enjoyed unusually good health even among princes; both by gymnastic exercises and by taking good care of his body he had brought himself to such a state of physical fitness that in spite of the excesses he indulged in when enjoying himself, he looked as fresh as a big shiny green Dutch cucumber.

But what kind of addict would need all these coconut husks and crushed honeydew rinds? Would the presence of junkies account for all these uneaten french fries? These puddles of glazed catsup on the bureau? Maybe so. But then why all this booze? And these crude pornographic photos, ripped out of pulp magazines like Whores of Sweden and Orgies in the Casbah, that were plastered on the broken mirror with smears of mustard that had dried to a hard yellow crust … and all these signs of violence, these strange red and blue bulbs and shards of broken glass embedded in the wall plaster … No; these were not the hoofprints of your normal, godfearing junkie. It was far too savage, too aggressive. There was evidence, in this room, of excessive consumption of almost every type of drug known to civilized man since 1544 A.D. It could only be explained as a montage, a sort of exaggerated medical exhibit, put together very carefully to show what might happen if twenty-two serious drug felons—each with a different addiction—were penned up together in the same room for five days and nights, without relief. Indeed. But of course that would never happen in Real Life, gentlemen. We just put this thing together for demonstration purposes …

Speaking generally, we may say that whatever legal enactments are held to be for the interest of various constitutions, all these preserve them. And the great preserving principle is the one which has been repeatedly mentioned- to have a care that the loyal citizen should be stronger than the disloyal. Neither should we forget the mean, which at the present day is lost sight of in perverted forms of government; for many practices which appear to be democratical are the ruin of democracies, and many which appear to be oligarchical are the ruin of oligarchies. Those who think that all virtue is to be found in their own party principles push matters to extremes; they do not consider that disproportion destroys a state. A nose which varies from the ideal of straightness to a hook or snub may still be of good shape and agreeable to the eye; but if the excess be very great, all symmetry is lost, and the nose at last ceases to be a nose at all on account of some excess in one direction or defect in the other; and this is true of every other part of the human body. The same law of proportion equally holds in states. Oligarchy or democracy, although a departure from the most perfect form, may yet be a good enough government, but if any one attempts to push the principles of either to an extreme, he will begin by spoiling the government and end by having none at all. Wherefore the legislator and the statesman ought to know what democratical measures save and what destroy a democracy, and what oligarchical measures save or destroy an oligarchy. For neither the one nor the other can exist or continue to exist unless both rich and poor are included in it. If equality of property is introduced, the state must of necessity take another form; for when by laws carried to excess one or other element in the state is ruined, the constitution is ruined.

Now, many Americans fear that China might grow too strong. I must confess that I’m not too worried about China getting too strong. I’m more worried that America might be getting too weak. It’s not bad for the United States if other nations have a strong economy. One fewer hungry-mouthed country wanting us to take care of it and its people is great news. If they have money, maybe they will buy the things we innovate and make. Instead, we need to fear that we will quit innovating and making things because excess taxation, regulation, and litigation will drive the jobs and the money away from American working men and women.

The chief care of the legislators [in the colonies of New England] was the maintenance of orderly conduct and good morals in the community: thus they constantly invaded the domain of conscience, and there was scarcely a sin which was no subject to magisterial censure. The reader is aware of the rigor with which these laws punished rape and adultery; intercourse between unmarried persons was likewise severely repressed. The judge was empowered to inflict either a pecuniary penalty, a whipping, or marriage, on the misdemeanants; and if the records of the old courts of New Haven may be believed, prosecutions of this kind were not unfrequent. We find a sentence, bearing date the 1st of May, 1660, inflicting a fine and reprimand on a young woman who was accused of using improper language, and of allowing herself to be kissed. The Code of 1650 abounds in preventive measures. It punishes idleness and drunkenness with severity. Innkeepers were forbidden to furnish more than certain quantities of liquor to each customer; and simple lying, whenever it may be injurious, is checked by a fine or a flogging. In other places, the legislator, entirely forgetting the great principles of religious toleration which he had himself demanded in Europe, makes attendance on divine service compulsory, and goes so far as to visit with severe punishment, and even with death, Christians who choose to worship God according to a ritual differing from his own. Sometimes, indeed, the zeal for regulation induces him to descend to the most frivolous particulars: thus a law is to be found in the same code which prohibits the use of tobacco. It must not be forgotten that these fantastical and vexatious laws were not imposed by authority, but that they were freely voted by all the persons interested in them, and that the manners of the community were even more austere and puritanical than the laws.... These errors are no doubt discreditable to human reason; they attest the inferiority of our nature, which is incapable of laying firm hold upon what is true and just, and is often reduced to the alternative of two excesses. In strict connection with this penal legislation, which bears such striking marks of a narrow, sectarian spirit, and of those religious passions which had been warmed by persecution and were still fermenting among the people, a body of political laws is to be found, which, though written two hundred years ago, is still in advance of the liberties of our own age.

Coverts do have a grandiose sense of self, are preoccupied with fantasies of power, require excessive admiration, but they hide these attributes so people will like and trust them. They know if they are obvious about their self-absorbed traits, people won’t like them. They believe they are “special” and entitled, but they know it would turn people off to let that be known. They know they must appear humble to be liked and revered. They know how to play people, how to charm them. They are master manipulators. They don’t have empathy but have learned how to act empathetically. They will look you in the eyes, making you feel special and heard, make sounds and give looks that tell you they care, but they really don’t. They mirror your emotions, so it seems like they have empathy. They have observed and learned how to appear to care. They thrive upon the attention of others. People who think or act as if they are amazing are their energy supply. They have people around them who adore them, respect them, revere them, see them as special and almost perfect, and in some cases seem to worship them.

A critic can call any poem 'doggerel.' That is no more than a slur. 'Doggerel' or 'maudlin' or 'sappy' or 'sentimental' is in the ear of the listener. By the by, 'sentimental' is okay as it is defined as 'marked or governed by feeling, sensibility, or emotional idealism.' It is 'sentimentality' that is to be avoided, like the fiddleback spider, being as it is 'the quality or state of being sentimental to excess or in affectation.' Again we are faced with a judgement call and must keep a sharp eye on our outpourings to insure they are not overly gooey. The intellectual elite probably believe that most of the lyrics songwriters create are 'doggerel' of one kind or another--that is to say 'trivial"......the young songwriter has now been warned about the implacable nature of the enemy. Under a rather large umbrella, preferred twentieth-century taste in art of all kinds has been characterized by a kind of detachment, or sangfroid. It is simply not chic to be carried away in one's emotional reaction to a subject. All serious communication or complaint must be carefully wrapped in a protective coating of irony and/or satire.

Unhealthy narcissism is occurring when an individual excessively pursues admiration, attention, status, understanding, support, money, power, control, or perfection in some form. It also means that the NPD person is not able to recognize, other than superficially, the feelings and needs of others. The rules of reciprocity are not operating in the relationship. This is not to say that NPD individuals don't often shower others with attention, gifts, or favors. Indeed, they often do. But the ultimate goal is always for some kind of return. The giving may be to foster a certain image or an overall feeling of indebtedness in you, such as an IOU note to be called in at some other time. You, of course, would rather believe you received the gift because you are cared for and valued.

Believing That Self-Neglect Will Bring Love Many internalizers subconsciously believe that neglecting oneself is a sign of being a good person. When self-absorbed parents make excessive claims on their children’s energy and attention, they teach them that self-sacrifice is the worthiest ideal—a message that internalizing children are likely to take very seriously. These children don’t realize that their self-sacrifice has been pushed to unhealthy levels due to their parents’ self-centeredness. Sometimes these parents use religious principles to promote self-sacrifice, making their children feel guilty for wanting anything for themselves. In this way, religious ideas that should be spiritually nourishing are instead used to keep idealistic children focused on taking care of others.

I concluded that first of all I had to understand better what I was. Investigate my nature as a woman. I had been excessive, I had striven to give myself male capacities. I thought I had to know everything, be concerned with everything. What did I care about politics, about struggles. I wanted to make a good impression on men, be at their level. I had been conditioned by my education, which had shaped my mind, my voice. To what secret pacts with myself had I consented, just to excel. And now, after the hard work of learning, what must I unlearn. Also, I had been forced by the powerful presence of Lila to imagine myself as I was not. I was added to her, and I felt mutilated as soon as I removed myself. Not an idea, without Lila. Not a thought I trusted, without the support of her thoughts. Not an image. I had to accept myself outside of her. The gist was that. Accept that I was an average person. What should I do. Try again to write. Maybe I didn’t have the passion. I merely limited myself to carrying out a task. So don’t write anymore. Find some job. Or act the lady, as my mother said. Shut myself up in the family. Or turn everything upside down. Home. Children. Husband.

I fancy my father thought me an odd child, and had little fondness for me; though he was very careful in fulfilling what he regarded as a parent's duties. But he was already past the middle of life, and I was not his only son. My mother had been his second wife, and he was five-and-forty when he married her. He was a firm, unbending, intensely orderly man, in root and stem a banker, but with a flourishing graft of the active landholder, aspiring to county influence: one of those people who are always like themselves from day to day, who are uninfluenced by the weather, and neither know melancholy nor high spirits. I held him in great awe, and appeared more timid and sensitive in his presence than at other times; a circumstance which, perhaps, helped to confirm him in the intention to educate me on a different plan from the prescriptive one with which he had complied in the case of my elder brother, already a tall youth at Eton. My brother was to be his representative and successor; he must go to Eton and Oxford, for the sake of making connexions, of course: my father was not a man to underrate the bearing of Latin satirists or Greek dramatists on the attainment of an aristocratic position. But intrinsically, he had slight esteem for "those dead but sceptred spirits"; having qualified himself for forming an independent opinion by reading Potter's Aeschylus, and dipping into Francis's Horace. To this negative view he added a positive one, derived from a recent connexion with mining speculations; namely, that scientific education was the really useful training for a younger son. Moreover, it was clear that a shy, sensitive boy like me was not fit to encounter the rough experience of a public school. Mr. Letherall had said so very decidedly. Mr. Letherall was a large man in spectacles, who one day took my small head between his large hands, and pressed it here and there in an exploratory, suspicious manner - then placed each of his great thumbs on my temples, and pushed me a little way from him, and stared at me with glittering spectacles. The contemplation appeared to displease him, for he frowned sternly, and said to my father, drawing his thumbs across my eyebrows - 'The deficiency is there, sir-there; and here,' he added, touching the upper sides of my head, 'here is the excess. That must be brought out, sir, and this must be laid to sleep.' I was in a state of tremor, partly at the vague idea that I was the object of reprobation, partly in the agitation of my first hatred - hatred of this big, spectacled man, who pulled my head about as if he wanted to buy and cheapen it. ("The Lifted Veil")

She pulled the shawl closer as a tall, lithe figure cut across the parking lot and joined her at the passenger door. “You’re already famous,” Colby Lane told her, his dark eyes twinkling in his lean, scarred face. “You’ll see yourself on the evening news, if you live long enough to watch it.” He jerked a thumb over his shoulder. “Tate’s on his way right now.” “Unlock this thing and get me out of here!” she squeaked. He chuckled. “Coward.” He unlocked the door and let her climb in. By the time he got behind the wheel and took off, Tate was striding across the parking lot with blood in his eye. Cecily blew him a kiss as Colby gunned the engine down the busy street. “You’re living dangerously tonight,” Colby told her. “He knows where you live,” he added. “He should. He paid for the apartment,” she added in a sharp, hurt tone. She wrapped her arms closer around her. “I don’t want to go home, Colby. Can I stay with you tonight?” She knew, as few other people did, that Colby Lane was still passionately in love with his ex-wife, Maureen. He had nothing to do with other women even two years after his divorce was final. He drank to excess from time to time, but he wasn’t dangerous. Cecily trusted no one more. He’d been a good friend to her, as well as to Tate, over the years. “He won’t like it,” he said. She let out a long breath. “What does it matter now?” she asked wearily. “I’ve burned my bridges.” “I don’t know why that socialite Audrey had to tell you,” he muttered irritably. “It was none of her business.” “Maybe she wants a big diamond engagement ring, and Tate can’t afford it because he’s keeping me,” she said bitterly. He glanced at her rigid profile. “He won’t marry her.” She made a sound deep in her throat. “Why not? She’s got everything…money, power, position and beauty-and a degree from Vassar.” “In psychology,” Colby mused. “She’s been going around with Tate for several months.” “He goes around with a lot of women. He won’t marry any of them.” “Well, he certainly won’t marry me,” she assured him. “I’m white.” “More of a nice, soft tan,” he told her. “You can marry me. I’ll take care of you.” She made a face at him. “You’d call me Maureen in your sleep and I’d lay your head open with the lamp. It would never work.

Excessive preoccupation with psyche and evil - either from supportive or antagonistic standpoints - fosters a degree of self-consciousness and self-importance that is very likely to eclipse the ever-present mystery of God's truth. Discernments are essential, but it is not at all necessary or helpful to become attached to making them. If possible, it is best to see psychological phenomena such as dreams, fantasies, images, and thoughts as manifestations of God's potential in the same way that nature, art, relationships, and all other phenomena are. Gazing into an empty, blue sky, kneeling in prayer in a cathedral, and recalling memories associated with a dream can all be worthwhile spiritual explorations. The can also all be distractions from spiritual exploration. The beauty of the sky or the cathedral can create an absorption with sensate experience, just as dream analysis can create ego-absorption.

Fleming’s lab partner, V. D. Allison, for example, was somewhat shocked when Fleming pulled “my leg about my excessive tidiness. Each evening I put my ‘bench’ in order and threw away anything I had no further use for. Fleming told me I was a great deal too careful. He, for his part, kept his cultures sometimes for two or three weeks and before getting rid of them, looked very carefully to see whether by chance any unexpected or interesting phenomena had appeared. The sequel was to prove how right he was.

In other words, the fantasy bond is a substitute for the love and care that may be missing in the infant’s environment. The more deprivation in the infant’s immediate surroundings, the more dependency the infant will have on this fantasy of fusion. The fantasy bond is created to deal with the intolerable pain and anxiety that arise when the infant is faced with excessive frustration. This type of anxiety can be far more devastating to the infant than the frustration itself. Winnicott (1958) has described this reaction:

Most men, even in this comparatively free country, through mere ignorance and mistake, are so occupied with the factitious cares and superfluously coarse labors of life that its finer fruits cannot be plucked by them. Their fingers, from excessive toil, are too clumsy and tremble too much for that. Actually, the laboring man has not leisure for a true integrity day by day; he cannot afford to sustain the manliest relations to men; his labor would be depreciated in the market. He has no time to be any thing but a machine.

The rewards from detachment are great: serenity; a deep sense of peace; the ability to give and receive love in self-enhancing, energizing ways; and the freedom to find real solutions to our problems. We find the freedom to live our own lives without excessive feelings of guilt about, or responsibility toward others.6 Sometimes detachment even motivates and frees people around us to begin to solve their problems. We stop worrying about them, and they pick up the slack and finally start worrying about themselves. What a grand plan! We each mind our own business.

Nothing is easier than to be original thanks to a false absolute, all the more so when this absolute is negative, for to destroy is easier than to construct. Humanism is the reign of horizontality, either naive or perfidious; and since it is also — and by that very fact — the negation of the Absolute, it is a door open to a multitude of sham absolutes, which in addition are often negative, subversive, and destructive. It is not too difficult to be original with such intentions and such means; all one needs is a little imagination. It should be noted that subversion includes not only philosophical and moral schemes designed to undermine the normal order of things, but also — in literature and on a seemingly harmless plane — all that can satisfy an unhealthy curiosity: namely all the narrations that are fantastic, grotesque, lugubrious, "dark," thus satanic in their way, and well-fitted to predispose men to all excesses and all perversions; this is the sinister side of romanticism. Without fearing in the least to be "childlike" or caring in the least to be "adult," we readily dispense with these somber lunacies, and are fully satisfied with Snow White and Sleeping Beauty.

What is the actual link between material consumption and objective and subjective quality of life once the basic needs for food, clothes, shelter, and mobility are well satisfied? Going from material misery to modest material comfort will make many things in life better but, obviously, the link is not an endless escalator. But if so, where is the saturation point? Can such a level actually be quantified in a meaningful way? These questions must be asked even if there are no easy answers, mainly because of the situation that is the very opposite of the material poverty outlined at the beginning of this section: too many people live in the condition of material excess and this does not endow them with a higher physical quality of life than that enjoyed by moderate consumers and it does not make them exceptionally happy. At the most fundamental level, the question is about the very nature of modern economies. All but a tiny minority of economists (those of ecological persuasion) see the constant expansion of output as the fundamental goal. And not just any expansion: economies should preferably grow at annual rates in excess of 2%, better yet 3%. This is the only model, the only paradigm, and the only precept, as the economists in command of modern societies cannot envisage a system that would deliberately grow at a minimum rate, even less so one that would experience zero growth, and the idea of a carefully managed decline appears to them to be outright unimaginable. The pursuit of endless growth is, obviously, an unsustainable strategy (Binswanger, 2009), and the post-2008 experience has shown how dysfunctional modern economies become as soon as the growth becomes negligible, ceases temporarily or when there is even a slight decline: rising unemployment, falling labor participation, growing income inequality, and soaring budget deficits.

ME/CFS is not synonymous with depression or other psychiatric illnesses. The belief by some that they are the same has caused much con- fusion in the past, and inappropriate treatment. Nonpsychotic depression (major depression and dysthymia), anxiety disorders and somatization disorders are not diagnostically exclusionary, but may cause significant symptom overlap. Careful attention to the timing and correlation of symptoms, and a search for those characteristics of the symptoms that help to differentiate between diagnoses may be informative, e.g., exercise will tend to ameliorate depression whereas excessive exercise tends to have an adverse effect on ME/CFS patients.

Our deeply-rooted beliefs about the wholesomeness of milk and dairy products should be re-considered under careful, scientific evaluation. Given the tumor promotor effect of IGF-1, patients with tumorous disease should restrict consumption of milk and milk protein. The same applies to patients with coronary heart disease and with a family history of neurodegenerative disease. Milk consumption has already been identified as an aggravating factor in the acne “epidemic” among adolescents, and preliminary successes have been reported with reduced milk consumption. It is even more important that excessive milk consumption can promote diseases commonly associated with a Western lifestyle

The world pullulates with profoundly unrespectable people, views and actions, at all levels and in all neighbourhoods, and PC's reflex tendency to attack most of those who attack many of them makes matters worse. True discrimination - careful and fair-minded separation of worth from dross - is bundled by PC with all discrimination, and banned; hence the trouble. What began as a movement to rectify relationships has become a minefield of suspicion and anxiety. Much of the anger that has made it so is understandable; none of the humourlessness and puritanism that keeps it so is acceptable. It is particularly a pity that its excesses have stained left-liberal thinking, of which it is a strand; but not, thankfully, the whole.

Start releasing the American dream. In The Progress Paradox, Gregg Easterbrook uses parameters like healthcare, options, living space per person and mobility to conclude that we who live middle-class lives in North America or Europe are living a lifestyle that is, materially speaking, "better than 99 percent of all the people who have ever lived in human history." 2 He goes on to show the great paradox of our material wealth. As our lives have grown more comfortable, more affluent and filled with more possessions, "depression in the Western nations has increased ten times."3 Why? Easterbook cites Martin Seligman, past president of the American Psychological Association, who identifies rampant individualism (viewing everything through the "I," which inevitably leads to loneliness) and runaway consumerism (thinking that owning more will make us happy and then being disappointed when it fails to deliver) .4 Like the rich farmer in Luke's parable, excessive individualism and rampant consumerism distracts us from the care of our souls. We enlarge on the outside and shrivel on the inside, and we find ourselves spiritually bankrupt. If any characteristic of North American society might disqualify us from effective involvement in mission in our globalized world, it is the relentless pursuit of the so-called American dream. (I think it affects Canadians too.) The belief that each successive generation will do better economically than the preceding one leads to exaggerated expectations of life and feelings of entitlement. If my worldview dictates that a happy and successful life is my right, I will run away from the sacrifices needed to be a genuine participant in the global mission of God.

Conceive a world-society developed materially far beyond the wildest dreams of America. Unlimited power, derived partly from the artificial disintegration of atoms, partly from the actual annihilation of matter through the union of electrons and protons to form radiation, completely abolished the whole grotesque burden of drudgery which hitherto had seemed the inescapable price of civilization, nay of life itself. The vast economic routine of the world-community was carried on by the mere touching of appropriate buttons. Transport, mining, manufacture, and even agriculture were performed in this manner. And indeed in most cases the systematic co-ordination of these activities was itself the work of self-regulating machinery. Thus, not only was there no longer need for any human beings to spend their lives in unskilled monotonous labour, but further, much that earlier races would have regarded as highly skilled though stereotyped work, was now carried on by machinery. Only the pioneering of industry, the endless exhilarating research, invention, design and reorganization, which is incurred by an ever-changing society, still engaged the minds of men and women. And though this work was of course immense, it could not occupy the whole attention of a great world-community. Thus very much of the energy of the race was free to occupy itself with other no less difficult and exacting matters, or to seek recreation in its many admirable sports and arts. Materially every individual was a multi-millionaire, in that he had at his beck and call a great diversity of powerful mechanisms; but also he was a penniless friar, for he had no vestige of economic control over any other human being. He could fly through the upper air to the ends of the earth in an hour, or hang idle among the clouds all day long. His flying machine was no cumbersome aeroplane, but either a wingless aerial boat, or a mere suit of overalls in which he could disport himself with the freedom of a bird. Not only in the air, but in the sea also, he was free. He could stroll about the ocean bed, or gambol with the deep-sea fishes. And for habitation he could make his home, as he willed, either in a shack in the wilderness or in one of the great pylons which dwarfed the architecture even of the American age. He could possess this huge palace in loneliness and fill it with his possessions, to be automatically cared for without human service; or he could join with others and create a hive of social life. All these amenities he took for granted as the savage takes for granted the air which he breathes. And because they were as universally available as air, no one craved them in excess, and no one grudged another the use of them.

We will need comprehensive policies and programs that make low-carbon choices easy and convenient for everyone. Most of all, these policies need to be fair, so that the people already struggling to cover the basics are not being asked to make additional sacrifice to offset the excess consumption of the rich. That means cheap public transit and clean light rail accessible to all; affordable, energy-efficient housing along those transit lines; cities planned for high-density living; bike lanes in which riders aren’t asked to risk their lives to get to work; land management that discourages sprawl and encourages local, low-energy forms of agriculture; urban design that clusters essential services like schools and health care along transit routes and in pedestrian-friendly areas; programs that require manufacturers to be responsible for the electronic waste they produce, and to radically reduce built-in redundancies and obsolescences.

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

One could understand feminism generally as an attack on woman as she was under “patriarchy” (that concept is a social construction of feminism). The feminine mystique was her ideal; in regard to sex, it consisted of women’s modesty and in the double standard of sexual conduct that comes with it, which treated women’s misbehavior as more serious than men’s. Instead of trying to establish a single standard by bringing men up to the higher standard of women, as with earlier feminism, today’s feminism decided to demand that women be entitled to sink to the level of men. It bought into the sexual revolution of the late sixties and required that women be rewarded with the privileges of male conquest rather than, say, continue serving as camp followers of rock bands. The result has been the turn for the worse. ... What was there in feminine modesty that the feminists left behind? In return for women’s holding to a higher standard of sexual behavior, feminine modesty gave them protection while they considered whether they wanted to consent. It gave them time: Not so fast! Not the first date! I’m not ready for that! It gave them the pleasure of being courted along with the advantage of looking before you leap. To win over a woman, men had to strive to express their finer feelings, if they had any. Women could judge their character and choose accordingly. In sum, women had the right of choice, if I may borrow that slogan. All this and more was social construction, to be sure, but on the basis of the bent toward modesty that was held to be in the nature of women. That inclination, it was thought, cooperated with the aggressive drive in the nature of men that could be beneficially constructed into the male duty to take the initiative. There was no guarantee of perfection in this arrangement, but at least each sex would have a legitimate expectation of possible success in seeking marital happiness. They could live together, have children, and take care of them. Without feminine modesty, however, women must imitate men, and in matters of sex, the most predatory men, as we have seen. The consequence is the hook-up culture now prevalent on college campuses, and off-campus too (even more, it is said). The purpose of hooking up is to replace the human complexity of courtship with “good sex,” a kind of animal simplicity, eliminating all the preliminaries to sex as well as the aftermath. “Good sex,” by the way, is in good part a social construction of the alliance between feminists and male predators that we see today. It narrows and distorts the human potentiality for something nobler and more satisfying than the bare minimum. The hook-up culture denounced by conservatives is the very same rape culture denounced by feminists. Who wants it? Most college women do not; they ignore hookups and lament the loss of dating. Many men will not turn down the offer of an available woman, but what they really want is a girlfriend. The predatory males are a small minority among men who are the main beneficiaries of the feminist norm. It’s not the fault of men that women want to join them in excess rather than calm them down, for men too are victims of the rape culture. Nor is it the fault of women. Women are so far from wanting hook-ups that they must drink themselves into drunken consent — in order to overcome their natural modesty, one might suggest. Not having a sociable drink but getting blind drunk is today’s preliminary to sex. Beautifully romantic, isn’t it?

I still have no choice but to bring out Minerva instead.” “But Minerva doesn’t care about men,” young Charlotte said helpfully. “She prefers dirt and rocks.” “It’s called geology,” Minerva said. “It’s a science.” “It’s certain spinsterhood, is what it is! Unnatural girl. Do sit straight in your chair, at least.” Mrs. Highwood sighed and fanned harder. To Susanna, she said, “I despair of her, truly. This is why Diana must get well, you see. Can you imagine Minerva in Society?” Susanna bit back a smile, all too easily imagining the scene. It would probably resemble her own debut. Like Minerva, she had been absorbed in unladylike pursuits, and the object of her female relations’ oft-voiced despair. At balls, she’d been that freckled Amazon in the corner, who would have been all too happy to blend into the wallpaper, if only her hair color would have allowed it. As for the gentlemen she’d met…not a one of them had managed to sweep her off her feet. To be fair, none of them had tried very hard. She shrugged off the awkward memories. That time was behind her now. Mrs. Highwood’s gaze fell on a book at the corner of the table. “I am gratified to see you keep Mrs. Worthington close at hand.” “Oh yes,” Susanna replied, reaching for the blue, leatherbound tome. “You’ll find copies of Mrs. Worthington’s Wisdom scattered everywhere throughout the village. We find it a very useful book.” “Hear that, Minerva? You would do well to learn it by heart.” When Minerva rolled her eyes, Mrs. Highwood said, “Charlotte, open it now. Read aloud the beginning of Chapter Twelve.” Charlotte reached for the book and opened it, then cleared her throat and read aloud in a dramatic voice. “’Chapter Twelve. The perils of excessive education. A young lady’s intellect should be in all ways like her undergarments. Present, pristine, and imperceptible to the casual observer.’” Mrs. Highwood harrumphed. “Yes. Just so. Hear and believe it, Minerva. Hear and believe every word. As Miss Finch says, you will find that book very useful.” Susanna took a leisurely sip of tea, swallowing with it a bitter lump of indignation. She wasn’t an angry or resentful person, as a matter of course. But once provoked, her passions required formidable effort to conceal. That book provoked her, no end. Mrs. Worthington’s Wisdom for Young Ladies was the bane of sensible girls the world over, crammed with insipid, damaging advice on every page. Susanna could have gleefully crushed its pages to powder with a mortar and pestle, labeled the vial with a skull and crossbones, and placed it on the highest shelf in her stillroom, right beside the dried foxglove leaves and deadly nightshade berries. Instead, she’d made it her mission to remove as many copies as possible from circulation. A sort of quarantine. Former residents of the Queen’s Ruby sent the books from all corners of England. One couldn’t enter a room in Spindle Cove without finding a copy or three of Mrs. Worthington’s Wisdom. And just as Susanna had told Mrs. Highwood, they found the book very useful indeed. It was the perfect size for propping a window open. It also made an excellent doorstop or paperweight. Susanna used her personal copies for pressing herbs. Or occasionally, for target practice. She motioned to Charlotte. “May I?” Taking the volume from the girl’s grip, she raised the book high. Then, with a brisk thwack, she used it to crush a bothersome gnat. With a calm smile, she placed the book on a side table. “Very useful indeed.

There once was a female snake that roamed around a small village in the countryside of Egypt. She was commonly seen by villagers with her small baby as they grazed around the trees. One day, several men noticed the mother snake was searching back and forth throughout the village in a frenzy — without her young. Apparently, her baby had slithered off on its own to play while she was out looking for food. Yet the mother snake went on looking for her baby for days because it still hadn't returned back to her. So one day, one of the elder women in the village caught sight of the big snake climbing on top of their water supply — an open clay jug harvesting all the village's water. The snake latched its teeth on the big jug's opening and sprayed its venom into it. The woman who witnessed the event was mentally handicapped, so when she went to warn the other villagers, nobody really understood what she was saying. And when she approached the jug to try to knock it over, she was reprimanded by her two brothers and they locked her away in her room. Then early the next day, the mother snake returned to the village after a long evening searching for her baby. The children villagers quickly surrounded her while clapping and singing because she had finally found her baby. And as the mother snake watched the children rejoice in the reunion with her child, she suddenly took off straight for the water supply — leaving behind her baby with the villagers' children. Before an old man could gather some water to make some tea, she hissed in his direction, forcing him to step back as she immediately wrapped herself around the jug and squeezed it super hard. When the jug broke burst into a hundred fragments, she slithered away to gather her child and return to the safety of her hole. Many people reading this true story may not understand that the same feelings we are capable of having, snakes have too. Thinking the villagers killed her baby, the mother snake sought out revenge by poisoning the water to destroy those she thought had hurt her child. But when she found her baby and saw the villagers' children, her guilt and protective instincts urged her to save them before other mothers would be forced to experience the pain and grief of losing a child. Animals have hearts and minds too. They are capable of love, hatred, jealousy, revenge, hunger, fear, joy, and caring for their own and others. We look at animals as if they are inferior because they are savage and not civilized, but in truth, we are the ones who are not being civil by drawing a thick line between us and them — us and nature. A wild animal's life is very straightforward. They spend their time searching and gathering food, mating, building homes, and meditating and playing with their loved ones. They enjoy the simplicity of life without any of our technological gadgetry, materialism, mass consumption, wastefulness, superficiality, mindless wars, excessive greed and hatred. While we get excited by the vibrations coming from our TV sets, headphones and car stereos, they get stimulated by the vibrations of nature. So, just because animals may lack the sophisticated minds to create the technology we do or make brick homes and highways like us, does not mean their connections to the etheric world isn't more sophisticated than anything we could ever imagine. That means they are more spiritual, reflective, cosmic, and tuned into alternate universes beyond what our eyes can see. So in other words, animals are more advanced than us. They have the simple beauty we lack and the spiritual contentment we may never achieve.

Don’t worry,” he said flippantly, taking her arm and starting to walk back toward the house. “I’m not going to make the ritualistic proposal that followed our last encounters. Marriage is out of the question. Among other things, I’m fresh out of large rubies and expensive furs this season.” Despite his joking tone, Elizabeth felt ill at how ugly those words sounded now, even though her reasons for saying them at the time had nothing to do with a desire for jewels or furs. You had to give him credit, she decided miserably, because he obviously took no offense at it. Evidently, in sophisticated flirtations, the rule was that no one took anything seriously. “Who’s the leading contender these days?” he asked in that same light tone as the cottage came into view. “There must be more than Belhaven and Marchman.” Elizabeth struggled valiantly to make the same transition from heated passion to flippancy that he seemed to find so easy. She wasn’t quite so successful, however, and her light tone was threaded with confusion. “In my uncle’s eyes, the leading contender is whoever has the most important title, followed by the most money.” “Of course,” he said dryly. “In which case it sounds as if Marchman may be the lucky man.” His utter lack of caring made Elizabeth’s heart squeeze in an awful, inexplicable way. Her chin lifted in self-defense. “Actually, I’m not in the market for a husband,” she informed him, trying to sound as indifferent and as amused as he. “I may have to marry someone if I can’t continue to outmaneuver my uncle, but I’ve come to the conclusion that I’d like to marry a much older man than I.” “Preferably a blind one,” he said sardonically, “who’ll not notice a little affair now and then?” “I meant,” she informed him with a dark glance, “that I want my freedom. Independence. And that is something a young husband isn’t likely to give me, while an elderly one might.” “Independence is all an old man will be able to give you,” Ian said blntly. “That’s quite enough,” she said. “I’m excessively tired of being forever pushed about by the men in my life. I’d like to care for Havenhurst and do as I wish to do.” “Marry an old man,” Ian interjected smoothly, “and you may be the last of the Camerons.” She looked at him blankly. “He won’t be able to give you children.” “Oh, that,” Elizabeth said, feeling a little defeated and nonplussed. “I haven’t been able to work that out yet.” “Let me know when you do,” Ian replied with biting sarcasm. “There’s a fortune to be made from a discovery like that one.

The future is now quite uncertain; everyone lives for today, a state of mind in which the game of graft and swindle is played with ease — that is, it is only "for today" that they allow themselves to be bribed and bought, while tomorrow and tomorrow’s virtue they reserve to themselves! It is a well-known fact that individuals, being truly things apart, care more for the moment than their opposites the gregarious do, because they consider themselves as unpredictable as the future; likewise, they readily take up with the violent, because the crowd could neither understand nor condone the actions to which they dare have recourse — but the tyrant or Caesar understands that the individual has a right even to his excesses, and has an interest in advocating a bolder private morality, and even in lending it a hand. For what he thinks of himself, and what he wants others to think of him, is what Napoleon in his classical manner at one time declared: "I have the right to answer any complaint against me with an eternal “this is what I am”. I stand aloof from the whole world and accept conditions from no one. I want submission even to my fancies and regard it as a matter of course that I indulge myself in this or that diversion." Napoleon once spoke thus to his wife, who had reasons to question her husband’s fidelity. It is during the most corrupt times that these apples ripen and fall, by which I mean the individuals who bear the seeds of the future, the intellectual pioneers and founders of causes and federations. Corruption is only an ugly word for the autumn of a people.

Now it is at once well worth noting that, on the one hand, the sufferings and afflictions of life can easily grow to such an extent that even death, in the flight from which the whole of life consists, becomes desirable, and a man voluntarily hastens to it. Again, on the other hand, it is worth noting that, as soon as want and suffering give man a relaxation, boredom is at once so near that he necessarily requires diversion and amusement. The striving after existence is what occupies all living things, and keeps them in motion. When existence is assured to them, they do not know what to do with it. Therefore the second thing that sets them in motion is the effort to get rid of the burden of existence, to make it no longer felt, “to kill time,” in other words, to escape from boredom. Accordingly we see that almost all men, secure from want and cares, are now a burden to themselves, after having finally cast off all other burdens. They regard as a gain every hour that is got through, and hence every deduction from that very life, whose maintenance as long as possible has till then been the object of all their efforts. Boredom is anything but an evil to be thought of lightly; ultimately it depicts on the countenance real despair. It causes beings who love one another as little as men do, to seek one another so much, and thus becomes the source of sociability. From political prudence public measures are taken against it everywhere, as against other universal calamities, since this evil, like its opposite extreme, famine, can drive people to the greatest excesses and anarchy; the people need panem et circenses.

He was in love with France before he even reached Paris. Jefferson’s work in Europe offered him a new battlefield in the war for American union and national authority that he had begun in the Congress. His sojourn in France is often seen as a revolutionary swoon during which he fell too hard for the foes of monarchy, growing overly attached to—and unhealthily admiring of—the French Revolution and its excesses. Some of his most enduring radical quotations, usually considered on their own with less appreciation of the larger context of Jefferson’s decades-long political, diplomatic, and philosophical careers, date from this era. His relationship to France and to the French, however, should be seen for what it was: a political undertaking in which Jefferson put the interests of America first. He was determined to create a balance of global power in which France would help the United States resist commercial and possible military threats from the British.5 From the ancien régime of Louis XVI and Marie-Antoinette to the French Revolution to the Age of Napoleon, Jefferson viewed France in the context of how it could help America on the world stage.6 Much of Jefferson’s energy was spent striving to create international respect for the United States and to negotiate commercial treaties to build and expand American commerce and wealth. His mind wandered and roamed and soared, but in his main work—the advancement of America’s security and economic interests—he was focused and clear-headed. Countries earned respect by appearing strong and unified. Jefferson wanted America to be respected. He, therefore, took care to project strength and a sense of unity. The cause of national power required it, and he was as devoted to the marshaling of American power in Paris as he had been in Annapolis. E

Anarchists and antiauthoritarians clearly differentiate between charity and solidarity--especially thanks to working with indigenous solidarity movements and other international solidarity movements--based on the principles of affinity and mutual aid. Affinity is just what it sounds like: that you can work most easily with people who share your goals, and that your work will be strongest when your relationships are based on trust, friendship, and love. Mutual aid is the idea that we all have a stake in one another's liberation, and that when we can act from that interdependence, we can share with one another as equals. Charity, however, is something that is given not only because it feels like there is an excess to share but also because it is based in a framework that implies that others inherently need the help--that they are unable to take care of themselves and that they would suffer without it. Charity is patronizing and selfish. It establishes some people as those who assist and others as those who need assistance, stabilizing oppressive paradigms by solidifying people's positions in them. Autonomy and self-determination are essential to making this distinction as well. Recognizing the autonomy and self-determination of individuals and groups acknowledges their capability. It's an understanding of that group as having something of worth to be gained through interactions with them, whether that thing is a material good or something less tangible, like perspective, joy, or inspiration. The solidarity model dispels the idea of one inside and one outside, foregrounding how individuals belong to multiple groups and how groups overlap with one another, while simultaneously demanding respect for the identity of self-sufficientcy of each of those groups. Original Zine: Ain't no PC Gonna Fix it, Baby. 2013. Featured in: A Critique of Ally Politics. Taking Sides.

The end is a mystery, therefore think and act well now! Be robust, be focused and run the race with tenacity! When you fall, arise, learn the lessons and use them well! Learn everyday for life is an arena for learning! No one can ever be perfect! When you are speeding, be careful, for excessive speed can sometimes be dangerous, though it can get you to your journey’s end faster, and it can also make you avoid certain attacks! Sometimes the best things come delayed; when there are delays, be patient and wait, for not all things that delay are dead; time will speak with time! When it is going smoothly, watch out never to let comfort lead you astray, for because of comfort, so many people are not who they were truly meant to be, and they are in wrong tracks to an end of no glory! When darkness comes, remember life is about day and night! When day comes, note that darkness puts people to sleep; use the day well then whilst you have it! No day stays forever and no night is ever permanent! Never rejoice because someone falls during the day for you do not know what will happen to you in the night! Serendipity exists, but try your very best to do all you can to ensure that you never faint nor fall, for life is a battle! Stand for what is a must and do what is truly needed to be done! Be vigilant enough never to slumber nor be trapped in another track! Guard your tongue, for no one can hear it until you say it! Mind your actions, for it is the oil that keeps your lamps brighter for a good journey! Mind your mind for it is an engine for life, and a good remote control that controls the entire body to a good or a bad end! Guard your heart, for it is the house of your being! Remember, however in all things that human strength, efforts, wisdom and understanding is always limited! Ask God therefore for that little insight and understanding to get to your journey’s end successfully with a successful story so as to win that awesome praises from His angels! You are here for a purpose! We shall all meet the end, but how we shall meet it is truly a mystery! As you take the journey, mind the end!

Recognize When You’re Criticizing Yourself Just for Feeling Anxious Should/shouldn’t thinking traps are a common problem for anxiety-prone people. These can come in several varieties, virtually all of which can prolong and intensify rumination—for example, “I shouldn’t ever let anyone down,” which is an example of excessive responsibility taking and rigid thinking. Try to notice when you get caught in should/shouldn’t thinking traps, in which you criticize yourself just for feeling anxious. For example, “I should be able to handle life much better” or “I shouldn’t get anxious about such little issues.” If this happens, give yourself compassion for the fact that you feel anxious, regardless of whether the anxiety is logical or not. Think of it this way: If a kid was scared of monsters, you wouldn’t withhold compassion and empathy just because the monsters aren’t real. Treat yourself with the same caring. A common mistake people make is to think they need to give themselves excessive encouragement, praise, or pep talks while they’re feeling anxious—you don’t. Taking a patient and compassionate attitude about the fact that you’re experiencing anxiety is an overlooked strategy that helps anxious feelings pass quickly. Experiment: When you’re ruminating, do you ever further dump on yourself by criticizing yourself for feeling anxious? Try this: Switch out any shoulds hidden in your self-talk and replace them with prefer. For example, instead of saying “I should have achieved more by now” try “I would prefer to have achieved more by now.” This is a simple, specific, repeatable example of how you can talk to yourself in a kinder, more patient way. These tiny self-interventions may seem ridiculously simple, but they work. They may not seem like they shift your anxiety to a huge degree; however, they can help you disrupt your rumination just enough to give you a small window of clear mental space. This allows you to start doing something useful rather than keep ruminating. Doing something useful then further helps lift you out of rumination. You get a positive feedback loop (positive thoughts --> positive behavior --> positive thoughts) rather than a negative loop.

It describes a significantly different way of life. For instance, the Manuscript predicts that we humans will voluntarily decrease our population so that we all may live in the most powerful and beautiful places on the Earth. But remarkably, many more of these areas will exist in the future, because we will intentionally let the forests go uncut so that they can mature and build energy. “According to the Ninth Insight, by the middle of the next millennium,” he continued, “humans will typically live among five hundred year old trees and carefully tended gardens, yet within easy travel distance of an urban area of incredible technological wizardry. By then, the means of survival—foodstuffs and clothing and transportation—will all be totally automated and at everyone’s disposal. Our needs will be completely met without the exchange of any currency, yet also without any overindulgence or laziness. “Guided by their intuitions, everyone will know precisely what to do and when to do it, and this will fit harmoniously with the actions of others. No one will consume excessively because we will have let go of the need to possess and to control for security. In the next millennium, life will have become about something else. “According to the Manuscript,” he went on, “our sense of purpose will be satisfied by the thrill of our own evolution—by the elation of receiving intuitions and then watching closely as our destinies unfold. The Ninth depicts a human world where everyone has slowed down and become more alert, ever vigilant for the next meaningful encounter that comes along. We will know that it could occur anywhere: on a path that winds through a forest, for instance, or on a bridge that traverses some canyon. “Can you visualize human encounters that have this much meaning and significance? Think how it would be for two people meeting for the first time. Each will first observe the other’s energy field, exposing any manipulations. Once clear, they will consciously share life stories until, elatedly, messages are discovered. Afterward, each will go forward again on their individual journey, but they will be significantly altered. They will vibrate at a new level and will thereafter touch others in a way not possible before their meeting.

Politicians are the only people in the world who create problems and then campaign against them. Have you ever wondered why, if both the Democrats and Republicans are against deficits, we have deficits? Have you ever wondered why if all politicians are against inflation and high taxes, we have inflation and high taxes? You and I don’t propose a federal budget. The president does. You and I don’t have Constitutional authority to vote on appropriations. The House of Representatives does. You and I don’t write the tax code. Congress does. You and I don’t set fiscal policy. Congress does. You and I don’t control monetary policy. The Federal Reserve Bank does. One hundred senators, 435 congressmen, one president and nine Supreme Court justices — 545 human beings out of 235 million — are directly, legally, morally and individually responsible for the domestic problems that plague this country. I excused the members of the Federal Reserve Board because that problem was created by the Congress. In 1913, Congress delegated its Constitutional duty to provide a sound currency to a federally chartered by private central bank. I exclude all of the special interests and lobbyists for a sound reason. They have no legal authority. They have no ability to coerce a senator, a congressman or a president to do one cotton-picking thing. I don’t care if they offer a politician $1 million in cash. The politician has the power to accept or reject it. No matter what the lobbyist promises, it is the legislators’ responsibility to determine how he votes. Don’t you see the con game that is played on the people by the politicians? Those 545 human beings spend much of their energy convincing you that what they did is not their fault. They cooperate in this common con regardless of party. What separates a politician from a normal human being is an excessive amount of gall. No normal human being would have the gall of Tip O’Neill, who stood up and criticized Ronald Reagan for creating deficits. The president can only propose a budget. He cannot force the Congress to accept it. The Constitution, which is the supreme law of the land, gives sole responsibility to the House of Representatives for originating appropriations and taxes. Those 545 people and they alone are responsible. They and they alone should be held accountable by the people who are their bosses — provided they have the gumption to manage their own employees.

So, you want to improve your home like you have some knowledge and respect for the endeavor, yes? Very well. First, you need to know the basics associated with it to showcase what type of knowledge you actually have about it. If that is not enough, try reviewing the article listed below to assist you. Home improvement is often a daunting task. This is because of the time and the amounts of money required. However, it doesn't have to be so bad. If you have several projects in your house, divide them up into several smaller DIY projects. For example you may want to redo the entire living room. Start simple, by just replacing the carpet, and before you know it, your living room will be like new. One great way to make the inside of your home sparkle is to put new molding in. New molding helps create a fresh sense in your living space. You can purchase special molding with beautiful carvings on them to add a unique touch of elegance and style to your home. When it comes to home improvement, consider replacing your windows and doors. This not only has a chance of greatly improving the value of the home, but may also severely decrease the amount of money required to keep your house warm and dry. You can also add extra security with new doors and windows. Change your shower curtain once a month. Showering produces excessive humidity in a bathroom that in turn causes shower curtains to develop mold and mildew. To keep your space fresh and healthy, replace your curtains. Don't buy expensive plastic curtains with hard to find designs, and you won't feel bad about replacing it. Sprucing up your walls with art is a great improvement idea, but it doesn't have to be a painting. You can use practically anything for artwork. For instance, a three-dimensional tile works great if you contrast the colors. You can even buy some canvas and a frame and paint colored squares. Anything colorful can work as art. If you are renovating your kitchen but need to spend less money, consider using laminate flooring and countertops. These synthetic options are generally much less expensive than wood, tile, or stone. They are also easier to care for. Many of these products are designed to closely mimic the natural products, so that the difference is only visible on close inspection. New wallpaper can transform a room. Before you add wallpaper, you need to find out what type of wall is under the existing wallpaper. Usually walls are either drywall or plaster smoothed over lath. You can figure out what kind of wall you are dealing with by feeling the wall, plaster is harder, smoother, and colder than drywall. You can also try tapping the wall, drywall sounds hollow while plaster does not. Ah, you have read the aforementioned article, or you wouldn't be down here reading through the conclusion. Well done! That article should have provided you with a proper foundation of what it takes to properly and safely improve your home. If any questions still remain, try reviewing the article again.

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