Family Lineage Quotes

Slowly, she turned to him. It was her face—or it would be in a few years. When she Settled. But it wasn’t the slightly older features that knocked the breath from him. It was the hand on her rounded belly. She stared toward him, hair still flowing. Behind her, four small figures emerged. Rowan fell to his knees. The tallest: a girl with golden hair and pine-green eyes, solemn-faced and as proud as her mother. The boy beside her, nearly her height, smiled at him, warm and bright, his Ashryver eyes near-glowing beneath his cap of silver hair. The boy next to him, silver-haired and green-eyed, might as well have been Rowan’s twin. And the smallest girl, clinging to her mother’s legs … A fine-boned, silver-haired child, little more than a babe, her blue eyes harking back to a lineage he did not know. Children. His children. Their children. With another mere weeks from being born. His family. The family he might have, the future he might have. The most beautiful thing he’d ever seen.

In your name, the family name is at last because it's the family name that lasts.

To all those who care, You can't forever. Time steals the years, And your reflection in the mirror. But I can still see the story in your eyes, And your timeless passion that’s never died. While your skin became tired, Your heart became strong, The present became the past, And your memories like a song. And though the moment at hand is all that we have, You’ve taught me to live it like it is our last. Since two words don't say ‘thank you’ the way they are meant to, I'll try all my life to be something like you.

Some of us can live without a society but not without a family.

The bottom line is that if you appeal to Jesus as your priest, what place is there for the law in your life? You call on a man from Nazareth, from the tribe of Judah, who shares no family lineage with Aaron,

The Voyager We are all lonely voyagers sailing on life's ebb tide, To a far off place were all stripling warriors have died, Sometime at eve when the tide is low, The voices call us back to the rippling water's flow, Even though our boat sailed with love in our hearts, Neither our dreams or plans would keep heaven far apart, We drift through the hush of God's twilight pale, With no response to our friendly hail, We raise our sails and search for majestic light, While finding company on this journey to the brighten our night, Then suddenly he pulls us through the reef's cutting sea, Back to the place that he asked us to be, Friendly barges that were anchored so sweetly near, In silent sorrow they drop their salted tears, Shall our soul be a feast of kelp and brine, The wasted tales of wishful time, Are we a fish on a line lured with bait, Is life the grind, a heartless fate, Suddenly, "HUSH", said the wind from afar, Have you not looked to the heavens and seen the new star, It danced on the abyss of the evening sky, The sparkle of heaven shining on high, Its whisper echoed on the ocean's spray, From the bow to the mast they heard him say, "Hope is above, not found in the deep, I am alive in your memories and dreams when you sleep, I will greet you at sunset and with the moon's evening smile, I will light your path home.. every last lonely mile, My friends, have no fear, my work was done well, In this life I broke the waves and rode the swell, I found faith in those that I called my crew, My love will be the compass that will see you through, So don't look for me on the ocean's floor to find, I've never left the weathered docks of your loving mind, For I am in the moon, the wind and the whale's evening song, I am the sailor of eternity whose voyage is not gone.

In one sense, the Qur’an regards the Torah and the Gospel as older siblings— and looks on with dismay at the family feud tearing apart Abrahamic cohesion. In another sense, the Qur’an exists as an orphan. It presents the first Abrahamic scripture in Arabic, delivered by an Arabian prophet. Claiming a lineage back to the Torah yet revealed in a thoroughly pagan society, the Qur’an enjoys an insider-outsider status—one that empowers it to look lovingly yet critically at its ancestry. This complex inheritance means the Qur’an is aware of its roots yet free to develop its own identity without being confined by parental oversight.

This tradition doesn't exist for Bengalis, naming a son after father or grandfather, a daughter after mother or grandmother. This sign of respect in America ad Europe, this symbol of heritage and lineage, would be ridiculed in India. Within Bengali families, individual names are sacred, inviolable. They are not meant to be inherited or shared.

In united families, they might sleep with half filled stomach but no one sleeps with empty stomach.

Your love doesn't end because you find out that he's not related to you by blood. I believe that love transcends such small details as family lineage.

One can never be 100% certain when it comes to family lineage. One must always keep an open mind, willing to go wherever the facts may lead.

The phrase "the violent bear it away" fascinated the 20th century Irish-American storyteller Flannery O'Connor, who used it as the title of one of her novels. O'Connor's surname connects her to an Irish royal family descended from Conchobor (pronounced "Connor"), the prehistoric king of Ulster who was foster father to Cuchulainn and "husband" of the unwilling Derdriu. In the western world, the antiquity of Irish lineages is exceeded only by that of the Jews.

I saw behind me those who had gone, and before me, those who are to come. I looked back and saw my father, and his father, and all our fathers, and in front, to see my son, and his son, and the sons upon sons beyond. And their eyes were my eyes. As I felt, so they had felt, and were to feel, as then, so now, as tomorrow and forever. Then I was not afraid, for I was in a long line that had no beginning, and no end, and the hand of his father grasped my father's hand, and his hand was in mine, and my unborn son took my right hand, and all, up and down the line stretched from Time That Was, to Time That Is, and is not yet, raised their hands to show the link, and we found that we were one, born of Woman, Son of Man, had in the Image, fashioned in the Womb by the Will of God, the eternal Father. I was one of them, they were of me, and in me, and I in all of them.

How do lineages of women from colonized places, where emphasis is put on silent enduring, learn when and where to confide in their own family if forbearance is the only attitude elevated and modeled?)

Whether our families come from Guatemala, Afghanistan, or South Korea, the immigrants since 1965 have shared histories that extend beyond this nation, to our countries of origin, where our lineage has been decimated by Western imperialism, war, and dictatorships orchestrated or supported by the United States. In our efforts to belong in America, we act grateful, as if we’ve been given a second chance at life. But our shared root is not the opportunity this nation has given us but how the capitalist accumulation of white supremacy has enriched itself off the blood of our countries. We cannot forget this.

You can take the Indian out of the family, but you cannot take the family out of the Indian.

I didn’t get here based on lineage, Travis. I’m here because I work hard. The only thing that’s blue in my family lineage are the collars. The blood is just red.

The family tree of Christ startlingly notes not one woman but four. Four broken women —women who felt like outsiders, like has-beens, like never-beens. Women who were weary of being taken advantage of, of being unnoticed and uncherished and unappreciated; women who didn’t fit in, who didn’t know how to keep going, what to believe, where to go —women who had thought about giving up. And Jesus claims exactly these who are wandering and wondering and wounded and worn out as His. He grafts you into His line and His story and His heart, and He gives you His name, His lineage, His righteousness. He graces you with plain grace. Is there a greater Gift you could want or need or have? Christ comes right to your Christmas tree and looks at your family tree and says, “I am your God, and I am one of you, and I’ll be the Gift, and I’ll take you. Take Me?

Handsome in the manner of an Aryan prince, possessor of a trust fund, born to fulfill a preordained place in his family and the world; a man with all the confidence twelve generations of well-documented lineage can give.

Mandalorians are surprisingly unconcerned with biological lineage. Their definition of offspring or parent is more by relationship than birth: adoption is extremely common, and it’s not unusual for soldiers to take war orphans as their sons or daughters if they impress them with their aggression and tenacity. They also seem tolerant of marital infidelity during long separations, as long as any child resulting from it is raised by them. Mandalorians define themselves by culture and behavior alone. It is an affinity with key expressions of this culture—loyalty, strong self-identity, emphasis on physical endurance and discipline—that causes some ethnic groups such as those of Concord Dawn in particular to gravitate toward Mandalorian communities, thereby reinforcing a common set of genes derived from a wide range of populations. The instinct to be a protective parent is especially dominant. They have accidentally bred a family-oriented warrior population, and continue to reinforce it by absorbing like-minded individuals and groups.

That knave would happily use a sextant to investigate his lineage and only tell the true Sun from a bastard.

Family names were not things to be dropped and replaced at whim, he thought. They marked lineage; they marked belonging.

it’s far easier for a beautiful woman from an ordinary background to marry into a family like yours than for a man who doesn’t come from any wealth or lineage.

Family names were not things to be dropped and replaced at whim, he thought. They marked lineage; they marked belonging

For those of us who do feel driven to explore our ancestry, compiling a family tree is often about rediscovering something that's been lost. The tools for approaching ruptures in families are new, but the ruptures themselves are not. Ancient literature is filled with lost ancestors and wayward children, with shunnings and estrangement's and gerrymandered lineages.

We are all the spirit sons and daughters of a loving God who is our Father. We are part of His family. He is not a father in some allegorical or poetic sense. He is literally the Father of our spirits. He cares for each one of us. Though this world has a way of diminishing and demeaning men and women, the reality is we are all of royal, divine lineage. In that unprecedented appearance of the Father and the Son in the Sacred Grove, the very first word spoken by the Father of us all was the personal name of Joseph. Such is our Father’s personal relationship with each of us. He knows our names and yearns for us to become worthy to return to live with Him.

To focus on healing in our culture is an act of powerful, political rebellion. It is an act of spiritual revolution. To heal is to be a conscientious objector to the culture of war we inhabit as normality. To heal is to bring more life force to our planet. To deepen your understanding of our connection to the earth and other people. To inhabit your body more fully. To look life and death squarely in the eye. To get out of the denial and silence and shame and invisibility that you have been taught makes you good. To embody the feminine more fully and reject the right of toxic masculinity to dominate. To question absolutist patriarchal norms. To speak for healing, for soul, for all peoples in this time is scary. But it is needed. It is anything but selfish. To heal is to offer a profound act of service – one which will ripple up and down your family lineage, out into your community and the world beyond you. It is time to heal.

The Memphis Finley and I landed in was my mother’s Memphis. It was magnolia-lined and manicured, black-tailed and bow-tied. It glittered in illusory gold and tinkled in sing-song voices. It was cloistered, segregated, and well-appointed, the kind of place where everyone monogrammed their initials on everything from hand towels to silver because nothing mattered more than one’s family and to whom they were connected by lineage that traced through the fertile fields of the Mississippi Delta.

Tyson emails back: “I’m going to tell you the same thing that I told Henry Louis Gates” (Gates had asked Tyson to appear on his show Finding Your Roots): My philosophy of root-finding may be unorthodox. I just don’t care. And that’s not a passive, but active absence of caring. In the tree of life, any two people in the world share a common ancestor—depending only on how far back you look. So the line we draw to establish family and heritage is entirely arbitrary. When I wonder what I am capable of achieving, I don’t look to family lineage, I look to all human beings. That’s the genetic relationship that matters to me. The genius of Isaac Newton, the courage of Gandhi and MLK, the bravery of Joan of Arc, the athletic feats of Michael Jordan, the oratorical skills of Sir Winston Churchill, the compassion of Mother Teresa. I look to the entire human race for inspiration for what I can be—because I am human. Couldn’t care less if I were a descendant of kings or paupers, saints or sinners, the valorous or cowardly. My life is what I make of it.

When news of our relationship broke, it was all over tabloids, how Akio wasn't good enough for a princess, how he had betrayed his family lineage, spurning his role as an imperial guard to join the Air Self-Defense Force and enter Officer Candidate School. He was painted as a shameless opportunist. But I thought the tabloids were past that. That Tokyo was past it. There is even Akio and Izumi fan fiction. Mariko reads it, but I don't. Well, maybe I've scanned the one where he is a werewolf and we live together in a magical forest full of fairies and talking toads.

I was born to create things and solve problems. It’s in our blood. Ask my brother Stephen. Our lineage goes back to ancient China when our ancestors were the first to invent firepower, the kite, and even noodles.” - Auntabelle, Amazon Lee and the Ancient Undead of Rome by Kira G. and Kailin Gow

I suppose that's the reason I believe that as long as there is someone in charge of the household, someone who can maintain order among its members, someone who is clearly mature and established as a person, someone, in other words, like my mother, then eventually all who live under the same roof, despite blood ties or lineage, will at one point become family. Such a simple idea, but one that took a while for me to catch on to. Oh, and another thing. If the same people don't spend enough time in a home, even if they are connected by blood, their bonds will slowly fade away like a familiar landscape.

It amazes me how few questions I know to ask, or whom to ask them of, until it’s already too late for the answers to be useful. How do lineages of women from colonized places, where emphasis is put on silent enduring, learn when and where to confide in their own family if forbearance is the only attitude elevated and modeled?)

All social orders command their members to imbibe in pipe dreams of posterity, the mirage of immortality, to keep them ahead of the extinction that would ensue in a few generations if the species did not replenish itself. This is the implicit, and most pestiferous, rationale for propagation: to become fully integrated into a society, one must offer it fresh blood. Naturally, the average set of parents does not conceive of their conception as a sacrificial act. These are civilized human beings we are talking about, and thus they are quite able to fill their heads with a panoply of less barbaric rationales for reproduction, among them being the consolidation of a spousal relationship; the expectation of new and enjoyable experiences in the parental role; the hope that one will pass the test as a mother or father; the pleasing of one’s own parents, not to forget their parents and possibly a great-grandparent still loitering about; the serenity of taking one’s place in the seemingly deathless lineage of a familial enterprise; the creation of individuals who will care for their paternal and maternal selves in their dotage; the quelling of a sense of guilt or selfishness for not having done their duty as human beings; and the squelching of that faint pathos that is associated with the childless. Such are some of the overpowering pressures upon those who would fertilize the future. These pressures build up in people throughout their lifetimes and must be released, just as everyone must evacuate their bowels or fall victim to a fecal impaction. And who, if they could help it, would suffer a building, painful fecal impaction? So we make bowel movements to relieve this pressure. Quite a few people make gardens because they cannot stand the pressure of not making a garden. Others commit murder because they cannot stand the pressure building up to kill someone, either a person known to them or a total stranger. Everything is like that. Our whole lives consist of metaphorical as well as actual bowel movements, one after the other. Releasing these pressures can have greater or lesser consequences in the scheme of our lives. But they are all pressures, all bowel movements of some kind. At a certain age, children are praised for making a bowel movement in the approved manner. Later on, the praise of others dies down for this achievement and our bowel movements become our own business, although we may continue to praise ourselves for them. But overpowering pressures go on governing our lives, and the release of these essentially bowel-movement pressures may once again come up for praise, congratulations, and huzzahs of all kinds.

Joseph spent most of his life not knowing why God had allowed his brothers to sell him into slavery, why he had allowed him to be brought to a foreign land, why he had allowed him to be falsely accused and thrown into prison. From behind bars, it must have all seemed so unjust. But from the summit of understanding that God later granted him, it all made perfect sense (Genesis 50:20). It was there he learned that the seemingly meandering ways of God weren't simply leading to the shaping of his character but also to the saving of his family (a lineage that led to Christ), preserving them through seven years of famine and prospering them for generations to come.

Family names were not things to be dropped and replaced at whim, he thought. They marked lineage; they marked belonging. ‘The English reinvent their names all the time,’ said Professor Lovell. ‘The only families who keep theirs do it because they have titles to hold on to, and you certainly haven’t got any. You only need a handle to introduce yourself by. Any name will do.

Across from me at the kitchen table, my mother smiles over red wine that she drinks out of a measuring glass. She says she doesn’t deprive herself, but I’ve learned to find nuance in every movement of her fork. In every crinkle in her brow as she offers me the uneaten pieces on her plate. I’ve realized she only eats dinner when I suggest it. I wonder what she does when I’m not there to do so. Maybe this is why my house feels bigger each time I return; it’s proportional. As she shrinks the space around her seems increasingly vast. She wanes while my father waxes. His stomach has grown round with wine, late nights, oysters, poetry. A new girlfriend who was overweight as a teenager, but my dad reports that now she’s “crazy about fruit." It was the same with his parents; as my grandmother became frail and angular her husband swelled to red round cheeks, rotund stomach and I wonder if my lineage is one of women shrinking making space for the entrance of men into their lives not knowing how to fill it back up once they leave. I have been taught accommodation. My brother never thinks before he speaks. I have been taught to filter. “How can anyone have a relationship to food?" He asks, laughing, as I eat the black bean soup I chose for its lack of carbs. I want to tell say: we come from difference, Jonas, you have been taught to grow out I have been taught to grow in you learned from our father how to emit, how to produce, to roll each thought off your tongue with confidence, you used to lose your voice every other week from shouting so much I learned to absorb I took lessons from our mother in creating space around myself I learned to read the knots in her forehead while the guys went out for oysters and I never meant to replicate her, but spend enough time sitting across from someone and you pick up their habits that’s why women in my family have been shrinking for decades. We all learned it from each other, the way each generation taught the next how to knit weaving silence in between the threads which I can still feel as I walk through this ever-growing house, skin itching, picking up all the habits my mother has unwittingly dropped like bits of crumpled paper from her pocket on her countless trips from bedroom to kitchen to bedroom again, Nights I hear her creep down to eat plain yogurt in the dark, a fugitive stealing calories to which she does not feel entitled. Deciding how many bites is too many How much space she deserves to occupy. Watching the struggle I either mimic or hate her, And I don’t want to do either anymore but the burden of this house has followed me across the country I asked five questions in genetics class today and all of them started with the word “sorry". I don’t know the requirements for the sociology major because I spent the entire meeting deciding whether or not I could have another piece of pizza a circular obsession I never wanted but inheritance is accidental still staring at me with wine-stained lips from across the kitchen table.

As sneakily addictive as a game of Pong (which was named, we're told, after the narrator's dad), this zany zip-line of a novel takes the piss out of the Asian-American 'good immigrant' story. Full of charming antiheroes making comically bad choices, the story dazzles us with its absurdity, which makes its eventual wisdom--about lineage, ethnicity, and the meaning of family--all the more wonderfully surprising.

her. “He assassinated his whole family—” “Almost certainly,” Suukmel purred as he stalked away, “but unproven.” “—and then lied about it! As though anyone would believe that vaporous nonsense about a merchant—a midlands peddler!—bringing down the whole of a lineage like the Kitheri. And now he dares to ask for my daughter!” Face twisted with disgust, Ma turned to his wife. “Suukmel, he buggers animals—and sings about it!

But even among the great traditional peoples, the situation is not different: from China to Greece, from Rome to the primordial Nordic groups, then up to Aztecs and the Incas, nobility was not characterised by the simple fact of having ancestors, but by the fact that the ancestors of the nobility were divine, unlike those of plebeians and to which it can remain faithful, also through the integrity of blood. The nobles originated from 'demigods', that is to say, from beings who had actually followed a transcendent form of life, forming the origin of tradition in the higher sense, transmitting to their lineage a blood made divine, and, along with it, rites, that is, determinate operations, whose secret every noble family preserved, which allowed their descendants to continue the spiritual conquest from where it had previously reached, and to lead it from the virtual to the actual.

Rosabella Beauty was the daughter of the famous Beauty, a girl whose love had turned the Beast back into a prince. Darling Charming was the daughter of the renowned King Charming, whose royal storyline stretched back to the very beginning of stories. The Charming men had always been known for their heroic deeds, luxurious hair, and enchanting eyes. Darling's two brothers were expected to follow in King Charming's heroic footsteps by saving damsels, slaying dragons, and basically conquering whatever evil stepped into their paths. Darling, however, was not a son. She was a daughter. And being a daughter was a different matter altogether. No heroic deeds were expected of her. No quests or adventures. While the activities of the Charming princes had always been celebrated by poets and storytellers, the Charming princesses had a singular destiny- to be damsels in distress waiting for rescue.

His gray eyes turned flinty. “I do not recognize your right to rule; I do not recognize you as the rightful Queen of Terrasen. Neither do the Lords Sloane, Ironwood, and Gunnar, who make up the remaining surviving majority of what was once your uncle’s court. Even if the Allsbrook family sides with you, that is still one vote against four. General Ashryver has no lands or title here—and no say as a result. As for Lady Lysandra, Caraverre is not a recognized territory, nor do we recognize her lineage or your purchase of those lands.” Formal words, for a formal declaration. “Should you return to Orynth and seize your throne without our invitation, it will be considered an act of war and treason.” Darrow pulled a piece of paper from his jacket—lots of fancy writing and four different signatures on the bottom. “As of this moment, until it is otherwise decided, you shall remain a princess by blood—but not queen.

My first impression was of handsome women wearing classic evening gowns and marvelous tiaras and necklaces. I imagined those heirloom diamonds and pearls coming out of the family vault or the bank safe-deposit box especially for this gala evening. The men looked dignified in tuxedos, tails, or uniforms with ribbons and medals--very English and very military. This was the British aristocracy as I’d always imagined it--the epitome of long-standing tradition, secure in its lineage and customs.

To be ridiculously sweeping: baby boomers and their offspring have shifted emphasis from the communal to the individual, from the future to the present, from virtue to personal satisfaction. Increasingly secular, we pledge allegiance to lowercase gods of our private devising. We are concerned with leading less a good life than the good life. In contrast to our predecessors, we seldom ask ourselves whether we serve a greater social purpose; we are more likely to ask ourselves if we are happy. We shun self-sacrifice and duty as the soft spots of suckers. We give little thought to the perpetuation of lineage, culture or nation; we take our heritage for granted. We are ahistorical. We measure the value of our lives within the brackets of our own births and deaths, and we’re not especially bothered by what happens once we’re dead. As we age—oh, so reluctantly!—we are apt to look back on our pasts and question not did I serve family, God and country, but did I ever get to Cuba, or run a marathon? Did I take up landscape painting? Was I fat? We will assess the success of our lives in accordance not with whether they were righteous, but with whether they were interesting and fun. If that package sounds like one big moral step backward, the Be Here Now mentality that has converted from sixties catchphrase to entrenched gestalt has its upsides. There has to be some value in living for today, since at any given time today is all you’ve got. We justly cherish characters capable of living “in the moment.”…We admire go-getters determined to pack their lives with as much various experience as time and money provide, who never stop learning, engaging, and savoring what every day offers—in contrast to the dour killjoys who are bitter and begrudging in the ceaseless fulfillment of obligation. For the role of humble server, helpmate, and facilitator no longer to constitute the sole model of womanhood surely represents progress for which I am personally grateful. Furthermore, prosperity may naturally lead any well-off citizenry to the final frontier: the self, whose borders are as narrow or infinite as we make them. Yet the biggest social casualty of Be Here Now is children, who have converted from requirement to option, like heated seats for your car. In deciding what in times past never used to be a choice, we don’t consider the importance of raising another generation of our own people, however we might choose to define them. The question is whether kids will make us happy.

If only every member of the family could have grown as straight and strong as Ann Garrity's beech tree. But as fate and genetics would have it, both sides of Fred and Alice Springsteen's lineage came with a shadow history of fractured souls. The drinkers and the failures, the wild-eyed, the ones who crumbled inside of themselves until they vanished altogether. These were the relatives who lived in rooms you didn't enter. Their stories were the ones that mustn't be told. They inspired the silence that both secreted and concentrated the poison in the family blood. Doug could already sense the venom creeping within himself.

I think a lot about that obliteration. Or rather that obliteration keeps showing up. I have a friend whose family tree has been traced back a thousand years, but no women exist on it. She just discovered that she herself did not exist, but her brothers did. Her mother did not exist, and nor did her father’s mother. Or her mother’s father. There were no grandmothers. Fathers have sons and grandsons and so the lineage goes, with the name passed on; the tree branches, and the longer it goes on the more people are missing: sisters, aunts, mothers, grandmothers, great-grandmothers, a vast population made to disappear on paper and in history.

I can tell the world I am Good, I can wear religious clothing show the world I am Good, I can pray 5 times prayers to convince people in the world I am Good, I can perform pilgrimage to holy places to be known by others I am Good, I can feed the poor to feed my ego and feel I am Good, I can hide my own sin call, people, sinners behind and become delusional that I am Good, I can wear a sheep mask being a wolf expecting the Shepard to consider that I am Good, I can present papers of lineage and family tree to attract people that I am Good, I can fool the whole world to believe in me I am Good, But in reality, I fooled myself by proving to people, not God that I am Good.

I now visualize the current living generations standing in front of this lineage: the children (mine and my nieces and nephews) in front, my generation standing behind them, those in my parents’ generation behind us. Three generations in front of the ancestral lineages. The prayer goes like this—or at least this is my adaptation of it: From this place of light, love, and harmony, I ask you to bless us as we all stand here before you. I ask you to bless all the children in the lineage, including those who are yet to come. I ask you to bless all of us who stand behind these children as we struggle and muddle through. Bless us with your love and guidance. May there always be peace and harmony among us. I ask you to bless those who stand behind us, including those who I may not know or may have forgotten. Om, Shanthi, Shanthi, Shanthi. (Translated: peace, peace, peace.) I

In the last year, ancestral DNA had become popular with people curious about their genealogy and, though this was much less publicized, as a tool for finding unidentified criminals. Many in law enforcement were wary. There were quality-assurance issues. Privacy issues. Holes knew DNA. Knew it well. In his opinion, ancestral DNA was a tool, not a certainty. He had a Y-DNA profile generated from the EAR’s DNA, which means he isolated the EAR’s paternal lineage. The Y-DNA profile could be input into certain genealogical websites, the kind that people use to find first cousins and the like. You input a set of markers from your Y-DNA profile, anywhere from 12 to 111, and a list of matches is returned, surnames of families with whom you might share a common ancestor. Almost always the matches are at a genetic distance of 1 from you, which doesn’t mean much, relative-seeking-wise. You’re looking for the elusive 0—a close match.

Because Assagioli understood the importance of being grounded in the world, he would treat the ‘whole’ person, initially using his training in psychoanalysis to locate hidden blocks in the personality. As we shall see in the chapter on Subpersonalities many of the blockages are developed in early childhood. This is not necessarily because parents are inherently bad but because they were emotionally handicapped in some way, performing their actions unconsciously as, perhaps, their own parents had done. Rather than blaming our ancestral lineage for being emotionally unaware, we need to remind ourselves that before the early 19th century there was very little opportunity to concentrate on psychological issues as the often physically onerous way of life did not leave room for this. The physical work of earning a living, putting bread on the table and caring for big families where there was little money available, took its toll on the body. Initially, it was only the wealthy and upper classes who had the money and time to explore the deeper issues of the unconscious.

One has to imagine the impact of Paddy on an old count from eastern Europe, barely able to live off his much-diminished lands and keep the roof on a house stocked with paintings and furniture that harked back to better days. His children might take a certain pride in their ancient lineage, but they also made it clear that the world had moved on and they planned to move with it. Then a scruffy young Englishman with a rucksack turns up on the doorstep, recommended by a friend. he is polite, cheerful, and cannot hear enough about the family history. He pores over the books and albums in the library, and asks a thousand questions about the princely rulers, dynastic marriages, wars and revolts and waves of migration that shaped this part of the world. He wants to hear about the family portraits too, and begs the Count to remember the songs the peasants used to sing when he was a child. Instead of feeling like a useless fragment of a broken empire, the Count is transformed. This young Englishman has made him realize that he is part of living history, a link in an unbroken chain going back to Charlemagne and beyond.

To be ridiculously sweeping: baby boomers and their offspring have shifted emphasis from the communal to the individual, from the future to the present, from virtue to personal satisfaction. Increasingly secular, we pledge allegiance to lowercase gods of our private devising. We are concerned with leading less a good life than the good life. In contrast to our predecessors, we seldom ask ourselves whether we serve a greater social purpose; we are more likely to ask ourselves if we are happy. We shun self-sacrifice and duty as the soft spots of suckers. We give little thought to the perpetuation of lineage, culture, or nation; we take our heritage for granted. We are ahistorical. We measure the value of our lives within the brackets of our own births and deaths, and we’re not especially bothered with what happens once we’re dead. As we age—oh, so reluctantly!—we are apt to look back on our pasts and question not did I serve family, God, and country, but did I ever get to Cuba, or run a marathon? Did I take up landscape painting? Was I fat? We will assess the success of our lives in accordance not with whether they were righteous, but with whether they were interesting and fun.

Marcus released the countess as if he had been burned. His first reaction was a piercing relief that Lillian was still alive. However, the relief was followed immediately by the awareness that she was far from safe. In light of St. Vincent’s need of a fortune, it made perfect sense for him to abduct Lillian. Marcus turned from his mother, never wanting to look at her again, unable to bring himself to speak to her. His gaze locked with Simon Hunt’s. Predictably, Hunt was already making rapid calculations. “He’ll take her to Gretna Green, of course,” Hunt murmured, “and they’ll have to travel east to the main road in Hertfordshire. He won’t risk traveling the back ways and getting mired in mud, or having the wheels damaged from broken road. From Hertfordshire it will be approximately forty-five hours to Scotland… and at a speed of ten miles per hour, with occasional stops for fresh relay horses…” “You’ll never overtake them,” the countess cried with a cackling laugh. “I told you I would have my way, Westcliff!” “Oh, shut up, you evil hag!” cried Daisy Bowman impatiently from the doorway, her eyes huge in her pale face. “Lord Westcliff, shall I run to the stables and tell them to saddle a horse?” “Two horses,” Simon Hunt said resolutely. “I’m going with him.” “Which ones—” “Ebony and Yasmin,” Marcus replied. They were his best Arabians, bred for speed over long distance. They were not as lightning-fast as thoroughbreds, but they would endure a punishing pace for hours, traveling at least three times as fast as St. Vincent’s coach. Daisy disappeared in a flash, and Marcus turned to his sister. “See that the countess is gone by the time I return,” he said curtly. “Pack whatever she needs, and get her off the estate.” “Where do you wish me to send her?” Livia asked, pale but composed. “I don’t give a damn, so long as she knows not to return.” Realizing that she was being banished, and most likely exiled, the countess rose from her chair. “I will not be disposed of in this manner! I won’t have it, my lord!” “And tell the countess,” Marcus said to Livia, “that if the slightest harm comes to Miss Bowman, she had better pray that I never find her.” Marcus strode from the room, shoving through a small crowd that had gathered in the hallway. Simon Hunt followed, pausing only to murmur briefly to Annabelle and press a kiss to her forehead. She stared after him with an anxious frown, biting her lip to keep from calling after him. After a lengthy pause, the countess was heard to mutter, “It matters not what becomes of me. I am content in the knowledge that I have prevented him from befouling the family lineage.” Livia turned to give her mother a half-pitying, half-contemptuous glance. “Marcus never fails,” she said softly. “Most of his childhood was spent learning to overcome impossible odds. And now that Marcus has finally found someone worth fighting for… do you really think he would let anything stop him?

Phoebe left a note asking me to go through our family genealogy books to see if we had any Scottish ancestors. She found none on your mother's side at all, and she said you'd be disappointed if there were none on Father's side." Surprised and touched by both sisters' concern, Keir shook his head with a smile. "Dinna worry about that, Seraphina. I decided 'tis enough to be Scottish in my heart." "Still, you wouldn't mind if I told you we have some Scottish blood, would you?" she asked, her eyes twinkling. "Because I've discovered that we do in fact have a Scot in our family tree! It's been overlooked because he's not in our direct line. I had to trace the connection through some female ancestors instead of going only through the male lineage. But we are very clearly indisputably descended from a Scot who was our great-great-great-great-great... well, let's say eighteen-times-great... grandfather. And just see who it is!" Seraphina unfolded the parchment, which was inscribed with a long vertical chart of connected names. And at the top- ROBERT I King of Scots "Robert the Bruce?" Keir could feel his heart expanding in his chest. "Yes," Seraphina said gleefully, leaping up and bouncing on her heels. Keir stood, laughing, and bent to kiss her cheek. "One drop of Robert the Bruce's blood will do the job. I could no' be happier. Thank you, sister." He tried to hand the chart back to her, but she shook her head. "Keep that if you like. Isn't it wonderful news? I have to go tell Ivo we're Scottish!" She left the room triumphantly.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

At first she tried to account for it by saying that she came of an ancient and civilized race, whereas these gypsies were an ignorant people, not much better than savages. One night when they were questioning her about England she could not help with some pride describing the house where she was born, how it had 365 bedrooms and had been in the possession of her family for four or five hundred years. Her ancestors were earls, or even dukes, she added. At this she noticed again that the gypsies were uneasy; but not angry as before when she had praised the beauty of nature. Now they were courteous, but concerned as people of fine breeding are when a stranger has been made to reveal his low birth or poverty. Rustum followed her out of the tent alone and said that she need not mind if her father were a Duke, and possessed all the bedrooms and furniture that she described. They would none of them think the worse of her for that. Then she was seized with a shame that she had never felt before. It was clear that Rustum and the other gypsies thought a descent of four or five hundred years only the meanest possible. Their own families went back at least two or three thousand years. To the gypsy whose ancestors had built the Pyramids centuries before Christ was born, the genealogy of Howards and Plantagents was no better and no worse than that of the Smiths and the Jonses; both were negligible. Moreover, where the shepherd boy had a lineage of such antiquity, there was nothing specially memorable or desirable in ancient birth; vagabonds and beggars all shared it. And then, though he was too courteous to speak openly, it was clear that the gypsy thought that there was no more vulgar ambition than to possess bedrooms by the hundred... when the whole earth is ours. Looked at from the gypsy point of view, a Duke, Orlando understood, was nothing but a profiteer or robber who snatched land and money from people who rated these things of little worth, and could think of nothing better to do than to build three hundred and sixty-five bedrooms when one was enough, and none was even better than one. She could not deny that her ancestors had accumulated field after field; house after house; honour after honour; yet had none of them been saints or heroes, or great benefactors of the human race. Nor could she counter the argument... that any man who did now what her ancestors had done three or four hundred years ago would be denounced - and by her own family most loudly - for a vulgar upstart, an adventurer, a nouve riche,

Islam tells us that on the unappealable Day of Judgment, all who have perpetrated images of living things will reawaken with their works, and will be ordered to blow life into them, and they will fail, and they and their works will be cast into the fires of punishment. As a child, I knew that horror of the spectral duplication or multiplication of reality, but mine would come as I stood before large mirrors. As soon as it began to grow dark outside, the constant, infallible functioning of mirrors, the way they followed my every movement, their cosmic pantomime, would seem eerie to me. One of my insistent pleas to God and my guardian angel was that I not dream of mirrors; I recall clearly that I would keep one eye on them uneasily. I feared sometimes that they would begin to veer off from reality; other times, that I would see my face in them disfigured by strange misfortunes. I have learned that this horror is monstrously abroad in the world again. The story is quite simple, and terribly unpleasant. In 1927, I met a grave young woman, first by telephone (because Julia began as a voice without a name or face) and then on a corner at nightfall. Her eyes were alarmingly large, her hair jet black and straight, her figure severe. She was the granddaughter and greatgranddaughter of Federalists, as I was the grandson and great-grandson of Unitarians,* but that ancient discord between our lineages was, for us, a bond, a fuller possession of our homeland. She lived with her family in a big run-down high-ceiling'd house, in the resentment and savorlessness of genteel poverty. In the afternoons— only very rarely at night—we would go out walking through her neighbor-hood, which was Balvanera.* We would stroll along beside the high blank wall of the railway yard; once we walked down Sarmien to all the way to the cleared grounds of the Parque Centenario.*Between us there was neither love itself nor the fiction of love; I sensed in her an intensity that was utterly unlike the intensity of eroticism, and I feared it. In order to forge an intimacy with women, one often tells them about true or apocryphal things that happened in one's youth; I must have told her at some point about my horror of mirrors, and so in 1928 I must have planted the hallucination that was to flower in 1931. Now I have just learned that she has gone insane, and that in her room all the mirrors are covered, because she sees my reflection in them— usurping her own—and she trembles and cannot speak, and says that I am magically following her, watching her, stalking her. What dreadful bondage, the bondage of my face—or one of my former faces. Its odious fate makes me odious as well, but I don't care anymore.

The Tale of Human Evolution The subject most often brought up by advocates of the theory of evolution is the subject of the origin of man. The Darwinist claim holds that modern man evolved from ape-like creatures. During this alleged evolutionary process, which is supposed to have started 4-5 million years ago, some "transitional forms" between modern man and his ancestors are supposed to have existed. According to this completely imaginary scenario, four basic "categories" are listed: 1. Australopithecus 2. Homo habilis 3. Homo erectus 4. Homo sapiens Evolutionists call man's so-called first ape-like ancestors Australopithecus, which means "South African ape." These living beings are actually nothing but an old ape species that has become extinct. Extensive research done on various Australopithecus specimens by two world famous anatomists from England and the USA, namely, Lord Solly Zuckerman and Prof. Charles Oxnard, shows that these apes belonged to an ordinary ape species that became extinct and bore no resemblance to humans. Evolutionists classify the next stage of human evolution as "homo," that is "man." According to their claim, the living beings in the Homo series are more developed than Australopithecus. Evolutionists devise a fanciful evolution scheme by arranging different fossils of these creatures in a particular order. This scheme is imaginary because it has never been proved that there is an evolutionary relation between these different classes. Ernst Mayr, one of the twentieth century's most important evolutionists, contends in his book One Long Argument that "particularly historical [puzzles] such as the origin of life or of Homo sapiens, are extremely difficult and may even resist a final, satisfying explanation." By outlining the link chain as Australopithecus > Homo habilis > Homo erectus > Homo sapiens, evolutionists imply that each of these species is one another's ancestor. However, recent findings of paleoanthropologists have revealed that Australopithecus, Homo habilis, and Homo erectus lived at different parts of the world at the same time. Moreover, a certain segment of humans classified as Homo erectus have lived up until very modern times. Homo sapiens neandarthalensis and Homo sapiens sapiens (modern man) co-existed in the same region. This situation apparently indicates the invalidity of the claim that they are ancestors of one another. Stephen Jay Gould explained this deadlock of the theory of evolution although he was himself one of the leading advocates of evolution in the twentieth century: What has become of our ladder if there are three coexisting lineages of hominids (A. africanus, the robust australopithecines, and H. habilis), none clearly derived from another? Moreover, none of the three display any evolutionary trends during their tenure on earth. Put briefly, the scenario of human evolution, which is "upheld" with the help of various drawings of some "half ape, half human" creatures appearing in the media and course books, that is, frankly, by means of propaganda, is nothing but a tale with no scientific foundation. Lord Solly Zuckerman, one of the most famous and respected scientists in the U.K., who carried out research on this subject for years and studied Australopithecus fossils for 15 years, finally concluded, despite being an evolutionist himself, that there is, in fact, no such family tree branching out from ape-like creatures to man.

There Pericles says that the essence of the Athenian democracy is that any citizen, regardless of class or profession, should be able to take over any governmental office and execute it properly and wisely with the good of his fellow citizens in mind. The reason any citizen would have the necessary ability had nothing to do with family lineage; it was simply the universal dispensation to citizens, in childhood, of paideia, the Hellenic education. Paideia was an ideology based on democracy, an attitude that was recovered and reconstructed in Europe from the Renaissance to the eighteenth-century Enlightenment. Education was supposed to transform one from a child unthinkingly submissive to autocracy into an adult capable of guiding one’s own destiny and that of one’s fellows.

Eyes glowing with jaguar phosphorescence they hissed and growled at one another with the familial feral distaste of those thrown together in violence.

Once we become daughters of the King, we have a royal inheritance that determines who we are. Our family of origin reflects our lineage but it does not define our heritage. Whether we had a great family or not, our hearts will only find lasting confidence when we find our complete identity in our inheritance as children of God.

Chinese family businesses instinctively thought of ways of hiding income from the tax collector. The situation is quite different in Japan, where the family is weaker and individuals are pulled in different directions by the various vertical authority structures standing above them. The entire Japanese nation, with the emperor at the top, is, in a sense, the ie of all ies, and calls forth a degree of moral obligation and emotional attachment that the Chinese emperor never enjoyed. Unlike the Japanese, the Chinese have had less of a we-against-them attitude toward outsiders and are much more likely to identify with family, lineage, or region as with nation. The dark side to the Japanese sense of nationalism and proclivity to trust one another is their lack of trust for people who are not Japanese. The problems faced by non-Japanese living in Japan, such as the sizable Korean community, have been widely noted. Distrust of non-Japanese is also evident in the practices of many Japanese multinationals operating in other countries. While aspects of the Japanese lean manufacturing system have been imported with great success into the United States, Japanese transplants have been much less successful integrating into local American supplier networks. Japanese auto companies building assembly plants in the United States, for example, have tended to bring over with them the suppliers in their network organizations from Japan. According to one study, some ninety percent of the parts for Japanese cars assembled in America come from Japan or from subsidiaries of Japanese companies in America.43 This is perhaps predictable given the cultural differences between the Japanese assembler and the American subcontractor but has understandably led to hard feelings between the two. To take another example, while Japanese multinationals have hired a great number of native executives to run their overseas businesses, these people are seldom treated like executives at the same level in Japan. An American working for a subdivision of a Japanese company in the United States might aspire to rise within that organization but is very unlikely to be asked to move to Tokyo or even to a higher post outside the United States.44 There are exceptions. Sony America, for example, with its largely American staff, is highly autonomous and often influences its parent in Japan. But by and large, the Japanese radius of trust can be fully extended only to other Japanese.

Betrothal and marriage involved a lengthy process of steps and customs. A candidate for marriage had to have both family lineage and ceremonial status agreeable to the family of the prospective mate.

Over the course of a few generations, the average intelligence in an aristocratic family fell toward the population average, hastened by marriages that matched bride and groom by lineage, not ability.

Demons from past generations can affect people in the present. Perhaps great-grandpa murdered someone, or grandma practiced witchcraft, or dad developed a porn addiction and committed adultery. Any of these sins would open a door into that person’s life. As a consequence those demons will have greater access to the family lineage than if the door had not been opened. If you think of your family as being like a house, imagine what would happen if someone invited a demon into one of the rooms. Is it likely to just stay there or is it going to look for a way to stay in this home and expand its territory? In the same way, once a demon or demons have gained ground in a family, they are going to look for ways to stay and they are going to seek to expand their “territory” and freedom to operate.

father’s men had pursued. Lad, don’t want you dying like your brother, you’re the last son of the Storm family lineage, and all.  Finding nothing all day, he scanned the muddy ground for tracks, kicking away needles and sticks. Off to the corner of his eye he spotted an indentation in the wet leaves. He strode over and bent down, flipping his hair away from his eyes for a better look. A thrill raced through him at the sight of fresh tracks. He raised his head and studied a sloshing stream blanketed with a soft mist, and squinted at a path illuminated by the four moon sisters. This was his kill.  “Did you find something?” said Mara, his best friend. She wore sage-green hunting pants and a ridiculously frilly white lace top, why, he had no idea. She was funny like that. As she came alongside, she raised her big brown eyes in concern, and glanced at the tracks. She chewed a cinnamon stick and frowned.  He grunted in response and pointed a short

But life in the Coast culture area was hardly idyllic. Warfare aimed at driving out or exterminating another lineage or family was an established practice in the northern portion of the region. Peoples to the south carried on feuds much more limited in violence and extent. After a successful attack, the northern warriors sometimes beheaded their victims, brought the heads home, and impaled them atop tall poles in front of their villages. Only

He doesn’t know exactly what’s been wrong with me or why I’ve been so absent. Neither do my friends or family, such as I have. And no one asks. I suppose that my lineage has been hiding the crazy for so many generations that my secrecy on these matters was genetically hardwired. Bill

Colonel Richard Lee was the younger son of an old Shropshire family. He emigrated to Virginia ca. 1640 and became Attorney General, Secretary of State, and Sir William Berkeley’s chief lieutenant. For long and loyal service, he received vast holdings of land and by 1663 owned at least seven plantations and many servants and slaves. Colonel Lee was immensely proud of his lineage. His Saxon family was as ancient as the Berkeley’s had been and looked down upon England’s Norman nobility as coarse and vulgar upstarts.

Of course, the ways we carry dysfunction through our family lineage are not so funny. To break the chain, I must pause to ask myself: What dysfunctional behaviors do I practice by habits that come from my own subconscious psychological patterning because of my upbringing? Emotional patterns and ways of being are handed down from generation to generation like family heirlooms—and while many may be positive, many can also be oppressive.

Talis searched the steamy swamplands for prey, hoping to make his father proud, no matter what the cost. His father’s words echoed in his mind, “Your brother hunted big game when he was twelve.” Why did his words stain his mind like ink on a page? His brother had hunted with a team of men and merely managed to bounce his spear off a deer. Talis was thirteen now and though he’d tried, had been spurned by every hunting trip his father’s men had pursued. Lad, don’t want you dying like your brother, you’re the last son of the Storm family lineage, and all.  Finding nothing

did his words stain his mind like ink on a page? His brother had hunted with a team of men and merely managed to bounce his spear off a deer. Talis was thirteen now and though he’d tried, had been spurned by every hunting trip his father’s men had pursued. Lad, don’t want you dying like your brother, you’re the last son of the Storm family lineage, and all.  Finding nothing all day, he scanned the muddy ground for tracks, kicking away needles and sticks. Off to the corner

every hunting trip his father’s men had pursued. Lad, don’t want you dying like your brother, you’re the last son of the Storm family lineage, and all.  Finding nothing all day, he scanned the muddy ground for tracks, kicking away needles and sticks. Off to the corner of his eye he spotted an indentation in the wet leaves. He strode over and bent down, flipping his hair away from his eyes for a better look. A thrill raced through him at the sight of fresh tracks. He raised his head and studied a sloshing stream blanketed with a soft mist, and squinted at a path illuminated by the four moon sisters. This was his kill.  “Did you find something?” said Mara, his best friend. She wore sage-green hunting pants and a ridiculously frilly white lace top, why, he had no idea. She was funny like that. As she came alongside, she raised her big brown eyes in concern, and glanced at the tracks. She chewed a cinnamon stick and frowned.  He grunted in response and pointed a short spear with a menacing, curved blade at the stream. This was his hunt and even though he’d failed to even bag anything as big as a deer, he swore he’d do whatever it took to bring it back home to father. Mara shook her head, the movement stubborn and terse, her short, brown hair slashing along her neck. “It’s too late. I’m serious, don’t look at me with those oh-please-Mara eyes of yours.”   “But the prints are fresh, an hour old at the most—”  “What are you trying to prove? We’ve been

If we now take one of the two standard groups of a Punaluan family, namely that of a series of natural and remote sisters (i. e., first, second and more remote descendants of natural sisters), their children and their natural or remote brothers on the mother's side (who according to our supposition are not their husbands), we have exactly that circle of persons who later appear as members of a gens, in the original form of this institution. They all have a common ancestress, by virtue of the descent that makes the different female generations sisters. But the husbands of these sisters cannot be chosen among their brothers any more, can no longer come from the same ancestress, and do not, therefore, belong to the consanguineous group of relatives, the gens of a later time. The children of these same sisters, however, do belong to this group, because descent from the female line alone is conclusive, alone is positive. As soon as the proscription of sexual intercourse between all relatives on the mother's side, even the most remote of them, is an accomplished fact, the above named group has become a gens, i. e., constitutes a definite circle of consanguineous relatives of female lineage who are not permitted to marry one another. Henceforth this circle is more and more fortified by other mutual institutions of a social or religious character and thus distinguished from other gentes of the same tribe. Of this more anon. Finding,

it is a great honor to be a hanai person, as you are the reservoir that holds the lineage of two great families; you are the place and the person where they connect and become one extended family. It is a prestigious position to be the connector of two families.

Physical appearance was an unreliable criterion for maintaining this boundary, because the light-skinned children of White slave masters and enslaved Black women sometimes resembled their fathers more than their mothers. Ancestry, rather than appearance, became the important criterion. In both legal and social practice, anyone with any known African ancestry (no matter how far back in the family lineage) was considered Black, while only those without any trace of known African ancestry were called Whites. Known as the “one-drop rule,” this practice solidified the boundary between Black and White. The use of the one-drop rule was institutionalized by the US Census Bureau in the early twentieth century. Prior to 1920, “pure Negroes” were distinguished from “mulattoes” in the census count, but in 1920 the mulatto category was dropped and “Black” was defined as any person with known Black ancestry. In 1960, the practice of self-definition began, with heads of household indicating the race of household members. However, the numbers of Black families remained essentially the same, suggesting that the heads of household were using the same one-drop criteria that the census takers had been using. Though it is estimated that 75–90 percent of Black Americans have White ancestors and about 25 percent have Native American ancestry, the widespread use of the one-drop rule meant that people with known Black ancestry, regardless of appearance, were classified by society and self-classified as Black.8 During that time period, the choice of a biracial or multiracial identity was not a viable option. The one-drop rule essentially meant that a “multiracial identity was equivalent to black identity.

Akbar's Rajput policy, however, did not result from any grand, premeditated strategy. Rather, it began as a response to the internal politics of one of the Rajput lineages, the Kachwaha clan, based in the state of Amber in northern Rajasthan. In 1534 the clan's head, Puran Man, died with no adult heir and was succeeded by his younger brother, Bharmal. Puran Mal, however, did have a son who by the early 1560s had come of age and challenged Bharmal's right to rule Amber. Feeling this pressure from within his own clan, Bharmal approached Akbar for material support, offering in exchange his daughter in marriage. The king agreed to the proposal. In 1562 the Kachwaha chieftain entered Mughal service, with Akbar assuring him of support in maintaining his position in the Kachwaha political order, while his family entered the royal household. Besides his daughter, Bharmal also sent his son Bhagwant Das and his grandson Man Singh (1550-1614) to the court in Agra. For several generations thereafter, the ruling clan continued to give its daughters to the Mughal court, thereby making the chiefs of these clans the uncles, cousins or even father-in-laws of Mughal emperors. The intimate connection between the two courts had far-reaching results. Not only did Kachwaha rulers quickly rise in rank and stature in the Mughal court, but their position within their own clan was greatly enhanced by Akbar's confirmation of their political leadership. Akbar's support also enhanced the position of the Kachwahas as a whole -- and hence Amber state -- in the hierarchy of Rajasthan's other Rajput lineages. Neighbouring clans soon realised the political wisdom of attaching themselves to the expanding Mughal state, a visibly rising star in North Indian politics. [...] Driving these arrangements, though, was not just the incentive of courtly patronage. The clans of Rajasthan well understood that refusal to engage with the Mughals would bring the stick of military confrontation. Alone among the Rajput clans, the Sisodiyas of Mewar in southern Rajasthan, north India's pre-eminent warrior lineages, obstinately refused to negotiate with the Mughals. In response, Akbar in 1568 led a four-month siege of the Sisodiyas' principal stronghold of Chittor, which ultimately fell to the Mughals, but only after a spectacular 'jauhar' in which the fort's defenders, foreseeing their doom, killed their women and gallantly sallied forth to meet their deaths. In all, some 30,000 defenders of the fort were killed, although its ruler, Rana Pratap, managed to escape. For decades, he and the Sisodiya house would continue to resist Mughal domination, whereas nearly every other Rajput lineage had acknowledged Mughal overlordship.

On the other side of the world, the echoes of the culture of honor that were part of Scotland’s segmentary lineages still affect life and death: in counties of the U.S. South, the higher the percentage of Scottish or Scotch-Irish residents in the first U.S. census in 1790, the higher the murder rate is today. The cultural descendants of these migrants still tend to respond aggressively when their honor, family, or property is threatened.

Before there was a Human Mind System, there was the Sovereign Integral. The HMS is the most opaque and distorted veil that has stood between humanity and its true self, perverting its self-expression within the domains we call reality. The Human Mind System is separated into three primary functional mechanisms: The unconscious or genetic mind, the subconscious, and the conscious. These three components intermingle to form what most people term consciousness. The unconscious, genetic mind is the repository of all humanity; the subconscious is the repository of the family bloodlines; and the conscious mind is the repository of the individual. However, and this is important to understand, the foundational patterns of thought are primarily from the subconscious and genetic mind structures of consciousness. Thus, while the individual believes themselves to be individual, unique, separate, and one-of-a-kind, in reality they are not. Not in the context of HMS. You can conceptualize yourself as a copy of the human family folded inside a copy of your parents and bloodlines, placed into an individualized expression: you. The “You” is an HMS particularized into one expression, but its roots are entirely planted in the soil of humanity and parental lineage, all of which is downloaded into the developing fetus before birth. This is precisely why, after ten thousand generations, we continue to operate in the same patterns of greed, separation, and self-destruction. The image in the mirror is upgraded with better “clothing” and more sophisticated masks, but underneath, the image remains the same feelings, the same thoughts, and the same behaviors. Social and cultural engineering via the entertainment and educational systems conspire to entrain the individual during their developmental years (3-14 years old), activating the programs and subsystems of the HMS to ensure that the individual is properly prepared to conform to the reality matrix of their time and place. Even those who are non-conformists, who fancy themselves “outside the box”, are well within the perimeter of the HMS.

It was cloistered, segregated, and well-appointed, the kind of place where everyone monogrammed their initials on everything from hand towels to silver because nothing mattered more than one’s family and to whom they were connected by lineage that traced through the fertile fields of the Mississippi Delta.

True religion consists of just and consistent demonstrations of supernatural, selfless love..it means more than simply saying hello..to visit orphans and widows means to seek them out with a deep concern for their well-being and a clear commitment to care for their needs..People who live according to the ways of the world, James says, give attention and honor to the kind of people who can benefit them the most, who have the most to offer them in return for their kindness..True religion counters culture and results in sacrificially caring for people who can benefit you the least, who have the least to offer you in return for your kindness..For in Christ, Christians have been adopted into an entirely new family that rises far above physical lineage..We have not been put on this earth simply to preserve our genetic material..when you come to Christ, another bloodline becomes far more important to you. The blood of Christ on a cross makes you who you are, unites you as a church, and compels you to risk shame and ridicule in your culture to show that Christ cares for those who have no family..While God has called certain families to adopt and foster, he has called other families to give foster children rides to and from various places, other families to cook meals for foster families, and still other families to watch adopted children so that adoptive parents can have some time alone..For we are not rescuers giving our lives and families to save orphans and widows in need; instead, we are the rescued whose lives have been transformed at our deepest point of need.

The first of these four parts of the self, and the only one made of solid matter, was the hamr. Hamr literally meant "skin" or "hide," but was essentially the same as what we today would call the "body." It was the visible part of the self that housed the invisible parts... ...One of the three invisible, spiritual parts of the self was the hugr. The hugr was someone's personality or mind, the intangible part that corresponds most closely to what we mean when we speak of someone's "inner self." It encompassed thought, desire, intuition (the Old Norse word for "foreboding" was hugboð), and a person's presence" - the feeling others get when they're around the person... ...The second of the spiritual parts of the self was the fylgja (plural fylgjur). The verb fylgja meant "to accompany," "to help," "to side with," "to belong to," "to follow," "to lead," "to guide," or "to pursue" depending on the context. The fylgja spirit did all of those many things, and the best translation of the noun fylgja is probably "attendant spirit," in both senses of the word "attendant" - one who accompanies and one who helps... ...The final part of the Viking self we'll examine here is the hamingja, "luck" or "fortune" (plural harningjur). In the words of Old Norse scholar Bettina Sommer, "luck was a quality inherent in the man and his lineage, a part of his personality similar to his strength, intelligence, or skill with weapons, at once both the cause and the expression of the success, wealth, and power of a family." The surest test of the strength of a person's hamingja was his or her fortune in battle.

Count Andrea Sperelli-Fieschi of Ugenta, the sole heir, continued the family tradition. He was, in truth, the ideal type of young Italian gentleman of the nineteenth century, the legitimate defender of a lineage of gentlemen and elegant artists, the last descendant of an intellectual race. He was, as it were, completely impregnated with art.

Maturity sees that the past is not to be rejected, destroyed, or replaced, but rather that it is to be judged and corrected, that the work of judgment and correction is endless, and that it necessarily involves one's own past. The industrial economy has made a general principle of the youthful antipathy to the past, and the modern world abounds with heralds of "a better future" and with debunkers happy to point out that Yeast was "silly like us" or that Thomas Jefferson may have had a Negro slave as a mistress - and so we are disencumbered of the burden of great lives, set free to be as cynical or desperate as we please. Cultural forms, it is held, should change apace to keep up with technology. Sexual discipline should be replaced by the chemicals, devices, and procedures of "birth control," and poetry must hasten to accept the influence of typewriter or computer. It can be better argued that cultural forms ought to change by analogy with biological forms. I assume that they do change in that way, and by the same necessity to respond to changes of circumstance. It is necessary, nevertheless, to recognize a difference in kinds of cultural change: there is change by necessity, or adaptation; and there is contrived change, or novelty. The first is the work of species or communities or lineages of descent, occurring usually by slow increments over a long time. The second is the work of individual minds, and it happens, or is intended to happen, by fiat. Individual attempts to change cultural form - as to make a new kind of marriage or family or community - are nearly always shallow or foolish and are frequently totalitarian. The assumption that it can easily be otherwise comes from the faith in genius. To adopt a communal form with the idea of chain or discarding it according to individual judgment is hopeless, the despair and death of meaning. To keep the form is an act of faith in possibility, not of the form, but of the life that is given to it; the form is a question addressed to life and time, which only life and time can answer. Individual genius, then, goes astray when it proposes to do the work of community. We rightly follow its promptings, on the other hand, when it can point out correctly that we have gone astray - when forms have become rigid or empty, when we have forgot their use or their meaning. We then follow our genius or our geniuses back to reverence, to truth, or to nature. This alternation is one of the long rhythms. But the faith in genius and the rebellions of genius, at the times when thee are necessary, should lead to the renewal of forms, not to their destruction.

Having grown up knowing the formerly-mentioned historical figures are part of my family lineage, I was interested to learn that at least one, famed American psychic and suffragette, Amanda Theodosia Jones (of Puritan, Quaker and Huguenot heritage), was a self-proclaimed spiritualist. While aware of her inventions and business endeavors, I’d never been informed of her interest in metaphysics. Possessing a rather significant collection of her letters, poetry and other documents, it is perhaps my intimate relationship with this extraordinary individual inspiring my lifelong engagement with the psychic world. Indeed, in a recent dream, the spirit of Amanda T. Jones contacted me for reasons that will later be delineated. It is my ongoing contact with her and other spirit entities (including the Bodhisattva of Compassion, Kuan Yin), in fact, inspiring me to pen this manuscript.

Having grown up knowing the formerly-mentioned historical figures are part of my family lineage, I was interested to learn that at least one, famed American psychic and suffragette, Amanda Theodosia Jones (of Puritan, Quaker and Huguenot heritage), was a self-proclaimed spiritualist. While aware of her inventions and business endeavors, I’d never been informed of her interest in metaphysics. Possessing a rather significant collection of her letters, poetry and other documents, it is perhaps my intimate relationship with this extraordinary individual inspiring my lifelong engagement with the psychic world. Indeed, in a recent dream, the spirit of Amanda T. Jones contacted me for reasons that will later be delineated. It is my ongoing contact with her and other spirit entities (including the Bodhisattva of Compassion, Kuan Yin), in fact, inspiring me to pen this manuscript.

Having grown up knowing the formerly-mentioned historical figures on the bus are part of my family lineage, I was interested to learn that at least one, famed American psychic and suffragette, Amanda Theodosia Jones (of Puritan, Quaker and Huguenot heritage), was a self-proclaimed spiritualist. While aware of her inventions and business endeavors, I’d never been informed of her interest in metaphysics. Possessing a rather significant collection of her letters, poetry and other documents, it is perhaps my intimate relationship with this extraordinary individual inspiring my lifelong engagement with the psychic world. Indeed, in a recent dream, the spirit of Amanda T. Jones contacted me for reasons that will later be delineated. It is my ongoing contact with her and other spirit entities (including the Bodhisattva of Compassion, Kuan Yin), in fact, inspiring me to pen this manuscript. Having dedicated her 1910 autobiography, A Psychic Autobiography to William James, (known today as the Father of Modern Psychology and who’d encouraged her to author it), Ms. Jones therein described her psychic abilities and subsequent expansion into spiritualism. Her developing interest in mysticism led her to be among those at the forefront of the spiritualist movement that, for a period of time before and after the Civil War, captured the imagination of millions. In her poetry book (Poems, 1854–1906), she detailed a family incident leading to what could be considered as a miracle.

Unlike some other immune-system gene families, whose genes are all clustered together on one chromosome, the 10 human TLR genes are distributed between five chromosomes. This reflects the ancient, invertebrate origin of the Toll-like receptors, which were present before the two genome-wide duplications that occurred during the early evolution of the vertebrates around 500 million years ago. On the basis of sequence similarities, the Toll-like receptors form four evolutionary lineages (I, II, III, and IV) that are descendants of the four Toll-like receptor loci formed by these two ancient genome duplications.

She kissed his lips. “You are the strongest male I have ever known, Dancer. No one is more worthy of your noble lineage. You honor your family and your ancestors. And you are a treasure for Andaria. I know the first Dancer of the Warring Blood Clan of Hauk smiles whenever he looks down and sees the strength and beauty of his namesake.” Hauk couldn’t breathe as those words echoed in his head. No one had ever made him feel like she did. Like he could do anything. Even fly. “I will not allow you to be harmed.” “Nor I you.” She pulled out her knife and unwound the scarf from her head. He

The Iranian regime strictly follows Twelver Shiism, the dominant branch of Shiite Islam.1 The Twelvers believe in twelve imams who are directly descended from Muhammad through his daughter Fatima and her husband, Ali (the first imam).2 Fatima and Ali’s two sons were the second and the third imams, and so it continued through the family lineage. Shiites believe all but the twelfth imam were martyred by the Sunnis.3 The twelfth imam, Abu Al Qasim Muhammad ibn Hasan ibn Ali, called al-Mahdi (the Guided One), went into occultation4 (ghayba; disappearance or hiding) when he was five years old. Shiites believe that the Mahdi “disappeared down a well in what is now a golden-domed [Shiite] shrine called Al []Askariyyayn, in Samarra, Iraq.”5 The Mahdi will reappear sometime near the end of the world. Shiites further believe that Jesus will also return and assist the Mahdi to convert the world to Shiite Islam.6 “ ‘The Imam Mahdi will lead the forces of righteousness against the forces of evil in one final apocalyptic battle in which the enemies of the Imam will be defeated.’ ”7 Accordingly, Shiites believe they must hasten the Mahdi’s return. Once he returns, the Mahdi will rule from Jerusalem.8

You see, my father was short, and my mother was short too. So was my grandparents, and my great grandparents—I come from a long lineage of short men and women—not one of us was above five feet. We were as tall as the Chinese. I know that sounded racist, but that will only be true if I was tall, so you see, being short has its own privileges.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development.

This was the common criminal pursuit of all contemporary humankind. Give my child an Ikea desk and twelve hours a day of sedentary typing. This will mean success for me, them, our family, our lineage. She would not pursue this. She would not subject her children to this. They would not seek these specious things, no. It was only about making them loved in a moment in the sun.

There are other forms of currencies other than money Your network is a currency Your skill is a currency Your influence is a currency Your credibility is a currency Your family lineage is a currency Your creativity is a currency Your location can be a currency Your muscles are currencies Your beauty is a currency Most of you reading are so wealthy With the other currencies That can buy more than things money can buy All you need is gratitude You need to count your blessings And take nothing for granted.

She sought to immediately address a hierarchy of needs: food, clothing, shelter, identity through lineage, and, most centrally, an affirmation of worthiness.

...these women valued one another as kin and understood the transcendent worth of lineage.

But my parents who died in the fire, they...they were part of a noble family in England. The family has always owned the Rockford Manor in Oxfordshire, which is a mansion that includes acres of land, plus a local village where people live and farm---" "Wait, noble? Do you mean like royalty?" Zoey interrupts, her eyes wide. "No, no. But in England there's a system called the peerage---dukes and duchesses, earls and countesses---and they're ranked just below royalty. My dad was the younger son of the Duke of Wickersham, which made him a lord and my mom a lady." Carole and Keith sit frozen, listening to me with a look of dread in their eyes. "So what does that make you?" Zoey asks breathlessly. "Well, when my parents were alive, it meant that I was treated a certain way just because I was part of this family of dukes and duchesses. But then after the fire, the line of succession changed---everything changed. My first cousin, Lucia, became next in line to inherit Rockford Manor and the title. So she would have been the Duchess of Wickersham." I swallow hard. "But she died in an accident last year---which I didn't even know about until today." My hands shake as I speak, and I can't look at Keith and Carole, unable to grasp how they could have kept this from me. "That's awful! But what does it mean for you?" Zoey presses. "Her death left me next in line after my grandfather. And he passed away last month---which I was also unaware of." This time I'm able to look at Carole and Keith, shooting them a withering glare. Zoey's mouth hangs open. "That means you're...you're a...?" "Yeah. You're looking at the new Duchess of Wickersham and owner of Rockford Manor.

A ritual called Shadow Removal has been practiced for hundreds of years in rural areas of Latin and Caribbean countries.

Because he’d threatened their families, their entire lineage if Stavros died on the operating table.

Many times these tendencies are unconscious, so we are not aware of them unless we continue to repeat them until the pain becomes intolerable and we can no longer refuse to face them. Then we recognize the pattern and realize, “Hey, I’m doing the same thing Mom always did to Dad.” Or, “That’s why Dad always worked late: so he didn’t have to face decisions about the finances at home.” Recognition that our patterns relate to family issues is the first step in healing dysfunctional behaviors in our own lives.