Feeling Displaced Quotes

أشعر أنني منفصل تماما عن كل البلدان وعن كل المجموعات. أنا متشرد ميتافيزيقي I feel completely detached from any country, any group. I am a metaphysically displaced person

Out of my thoughts! You are part of my existence, part of myself. You have been in every line I have ever read, since I first came here, the rough common boy whose poor heart you wounded even then. You have been in every prospect I have ever seen since – on the river, on the sails of the ships, on the marshes, in the clouds, in the light, in the darkness, in the wind, in the woods, in the sea, in the streets. You have been the embodiment of every graceful fancy that my mind has ever become acquainted with. The stones of which the strongest London buildings are made, are not more real, or more impossible to displace with your hands, than your presence and influence have been to me, there and everywhere, and will be. Estella, to the last hour of my life, you cannot choose but remain part of my character, part of the little good in me, part of the evil. But, in this separation I associate you only with the good, and I will faithfully hold you to that always, for you must have done me far more good than harm, let me feel now what sharp distress I may. O God bless you, God forgive you!

Let’s take this figure of the feminist killjoy seriously. Does the feminist kill other people’s joy by pointing out moments of sexism? Or does she expose the bad feelings that get hidden, displaced, or negated under public signs of joy? Does bad feeling enter the room when somebody expresses anger about things, or could anger be the moment when the bad feelings that circulate through objects get brought to the surface in a certain way?

How could you have guessed?” Miserable though Will was, he felt free, as if a heavy burden had been displaced from him. “I did all I could to hide and deny it. You—you never hid your feelings. Looking back, it was clear and plain, and yet I never saw it. I was astonished when Tessa told me that you were engaged. You’ve always been the source in my life of such good things, James. I never thought you would be the source of pain, and so, wrongly, I never thought of your feelings at all. And that is why I was so blind.

Swimming might be the closest to flying a human being can get. There is something about your body displacing water in order to propel through space that makes you feel Godtouched. That makes me understand evolution, that we really must have crawled up from the sea.

I no longer wanted to feel displaced.

No settled family or community has ever called its home place an “environment.” None has ever called its feeling for its home place “biocentric” or “anthropocentric.” None has ever thought of its connection to its home place as “ecological,” deep or shallow. The concepts and insights of the ecologists are of great usefulness in our predicament, and we can hardly escape the need to speak of “ecology” and “ecosystems.” But the terms themselves are culturally sterile. They come from the juiceless, abstract intellectuality of the universities which was invented to disconnect, displace, and disembody the mind. The real names of the environment are the names of rivers and river valleys; creeks, ridges, and mountains; towns and cities; lakes, woodlands, lanes roads, creatures, and people. And the real name of our connection to this everywhere different and differently named earth is “work.” We are connected by work even to the places where we don’t work, for all places are connected; it is clear by now that we cannot exempt one place from our ruin of another. The name of our proper connection to the earth is “good work,” for good work involves much giving of honor. It honors the source of its materials; it honors the place where it is done; it honors the art by which it is done; it honors the thing that it makes and the user of the made thing. Good work is always modestly scaled, for it cannot ignore either the nature of individual places or the differences between places, and it always involves a sort of religious humility, for not everything is known. Good work can be defined only in particularity, for it must be defined a little differently for every one of the places and every one of the workers on the earth. The name of our present society’s connection to the earth is “bad work” – work that is only generally and crudely defined, that enacts a dependence that is ill understood, that enacts no affection and gives no honor. Every one of us is to some extent guilty of this bad work. This guilt does not mean that we must indulge in a lot of breast-beating and confession; it means only that there is much good work to be done by every one of us and that we must begin to do it.

And of course these days I feel like there is a nation of us - displaced southerners and children of the working class. We listen to Steve Earle, Mary J. Blige, and k.d. lang. We devour paperback novels and tell evil mean stories, value stubbornness above patience and a sense of humor more than a college education. We claim our heritage with a full appreciation of how often it has been disdained. And let me promise you, you do not want to make us angry.

Well I am, now. But I wasn't always so ready to call it my home--when one feels displaced, it can take a while for the connections to grow. Once I was ready, it felt like I was part of a new song that I had somehow always known.

If you are far away from your lover and family, if you have lost someone, if you feel a bit displaced in your own life: these stories are for you.

I do think we have the capacity to love more than one person at a time, and that the love we feel for someone can be displaced, transferred, shifted. Even shared with another. But not lost. At least not forever.

Out of my thoughts! You are part of my existence, part of myself. You have been in every line I have ever read since I first [met you]. You have been in every prospect I have ever seen since,—on the river, on the sails of the ships, on the marshes, in the clouds, in the light, in the darkness, in the wind, in the woods, in the sea, in the streets. You have been the embodiment of every graceful fancy that my mind has ever become acquainted with. The stones of which the strongest London buildings are made are not more real, or more impossible to be displaced by your hands, than your presence and influence have been to me, there and everywhere, and will be. Estella, to the last hour of my life, you cannot choose but remain part of my character, part of the little good in me, part of the evil. But, in this separation, I associate you only with the good; and I will faithfully hold you to that always, for you must have done me far more good than harm, let me feel now what sharp distress I may.

You and I— Aaron, people like us think good things will disappear because that’s how it’s always been. Good things have never lasted in our lives; happiness has never lasted. And somehow we can only expect what we’ve experienced....“But do you know what I’ve realized?” she says. “I’ve realized that we have the power to break these cycles. We can choose happiness for ourselves and for each other, and if we do it often enough, it’ll become our new normal,displacing the past. Happiness will stop feeling strange if we see it every day.

We must try, all of us, a lot of the time, our best, and we must keep trying. We do not understand anything but we should try our best to understand each other. We should swim and walk in parks, thinking. We should watch movies and think about what might happen. We should buy food and think about where it comes from, and we should listen to music and wonder what it means. We should have conversations, real and imaginary, with translators handy so that everybody might understand everything we say. We may feel native to where we are, or feel displaced, or both, the way someone going on a journey is also a stranger in town, but nevertheless we should keep reading. We must read mysterious literature, and be as bewildered by it as we are by the world, and we should write down our ideas, turning our stories, as if by magic, into literature.

As for me, I feel myself living and thinking in a room where everything is the creation and the language of lives profoundly different from mine, of a taste opposite to mine, where I find nothing of my conscious thought, where my imagination is excited by feeling itself plunged into the depths of the non-ego; I feel happy only when setting foot—on the Avenue de la Gare, on the Port, or on the Place de l'Eglise—in one of those provincial hotels with cold, long corridors where the wind from outside contends successfully with the efforts of the heating system, where the detailed geographic map of the district is still the sole ornament on the walls, where each noise helps only to make the silence appear by displacing it, where the rooms keep a musty perfume which the open air comes to wash, but does not eliminate, and which the nostrils inhale a hundred times in order to bring it to the imagination, which is enchanted with it, which has it pose like a model to try to recreate it with all the thoughts and remembrances that it contains...

Yes, and though watching tennis isn't a cure for feeling, it is a clean displacement of effort, will, and disappointment.

Any intense relationship, be it of love or hate, displaces you from your body-mind. Everything becomes about that person. When they are gone, you feel lost.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

Likewise, every disturbance, whether resolved or not, is making space for an inner engagement. As a shovel digs up and displaces earth, in a way that must seem violent to the earth, an interior space is revealed for the digging. In just this way, when experience opens us, it often feels violent and the urge, quite naturally, is to refill that opening, to make it the way it was. But every experience excavates a depth, which reveals its wisdom once opened to air.

A true revolution of values will soon look uneasily on the glaring contrast of poverty and wealth. With righteous indignation, it will look at thousands of working people displaced from their jobs with reduced incomes as a result of automation while the profits of the employers remain intact, and say: “This is not just.” It will look across the oceans and see individual capitalists of the West investing huge sums of money in Asia, Africa and South America, only to take the profits out with no concern for the social betterment of the countries, and say: “This is not just.” It will look at our alliance with the landed gentry of Latin America and say: “This is not just.” The Western arrogance of feeling that it has everything to teach others and nothing to learn from them is not just. A true revolution of values will lay hands on the world order and say of war: “This way of settling differences is not just.” This business of burning human beings with napalm, of filling our nation’s homes with orphans and widows, of injecting poisonous drugs of hate into the veins of peoples normally humane, of sending men home from dark and bloody battlefields physically handicapped and psychologically deranged cannot be reconciled with wisdom, justice and love. A nation that continues year after year to spend more money on military defense than on programs of social uplift is approaching spiritual death. America, the richest and most powerful nation in the world, can well lead the way in this revolution of values. There is nothing to prevent us from paying adequate wages to schoolteachers, social workers and other servants of the public to insure that we have the best available personnel in these positions which are charged with the responsibility of guiding our future generations. There is nothing but a lack of social vision to prevent us from paying an adequate wage to every American citizen whether he be a hospital worker, laundry worker, maid or day laborer. There is nothing except shortsightedness to prevent us from guaranteeing an annual minimum—and livable—income for every American family. There is nothing, except a tragic death wish, to prevent us from reordering our priorities, so that the pursuit of peace will take precedence over the pursuit of war. There is nothing to keep us from remolding a recalcitrant status quo with bruised hands until we have fashioned it into a brotherhood.

I feel completely detached from any country, any group. I am a metaphysically displaced person.

People self-harm for many reasons, but mostly it’s to displace the pain they feel in their minds.

I’m teetering on the verge of tears and I feel like such a wuss. Who am I to be crying when all these people just got displaced from their homes? No one. That’s who.

While we're talking about my dreams, about how I'm gloomy and combative, and about displacing those feelings onto my pillow instead of my loved ones.

There is a beautiful moment in the bible when the prophet Elijah feels God’s resence. The Scriptures say that a great and powerful wind tore the mountains apart, but God was not in the wind. After the wind, there was an earthquake, but God was not in the earthquake. After the earthquake came a fire, but the Lord was not in the fire. And after the fire came a gentle whisper. It was the whisper of God. Today we can hear the whisper where we least expect it; in a baby refugee and in a homeless rabbi, in crack addicts and displaced children, in a groaning creation.

She is the kind of child who feels a protective tenderness toward her own beginnings. It is part of her strategy in a world of displacements to make every effort to restore and preserve, keep things together for their value as remembering objects, a way of fastening herself to a life.

I keep finding the ashes of the man I unequivocally loved, everywhere. Everytime, I go to bed, they are displaced about my covers when memories flood back in my mind. When I glance at my skin, the ashes are smeared on my skin like hand prints from a tragic crime scene. When you cross my mind, the ashes of moments of intimacy fall to my heart, my body forcefully expell them through my lungs and tear ducts. The ashes spew out in an eruption of utter chaos. The ashes block out my perception of love and self value. My sight is distorted to truth and trust. The particles of ashe prevent me from forgetting. ANONYMOUS

There were moments during this section of the climb when Hillalum despaired, feeling displaced and estranged from the world; it was as if the earth had rejected him for his faithlessness, while heaven disdained to accept him.

Money is just one of the forces that blind us to information and issues which we could pay attention to - but don't. It exacerbates and often rewards all the other drivers of willful blindness; our preference for the familiar, our love for individuals and for big ideas, a love of busyness and our dislike of conflict and change, the human instinct to obey and conform and our skill at displacing and diffusing responsibility. All of these operate and collaborate with varying intensities at different moments in our lives. The common denominator is that they all make us protect our sense of self-worth, reducing dissonance and conferring a sense of security, however illusory. In some ways, they all act like money; making us feel good at first, with consequences we don't see. We wouldn't be so blind if our blindness didn't deliver rewards; the benefit of comfort and ease.

Please don't be too prejudiced against the poor thing because she's a liar. I do really believe that, like so many liars, there is a real substratum of truth behind her lies. I mean that though, to take an instance, her atrocity stories have grown and grown until every kind of unpleasant story that has ever appeared in print has happened to her or her relations personally, she did have a bad shock initially and did see one, at least, of her relations killed. I think a lot of these displaced persons feel, perhaps justly, that their claim to our notice and sympathy lies in their atrocity value and so they exaggerate and invent.

Swimming might be the closest to flying a human being can get. There is something about your body displacing water in order to propel through space that makes you feel Godtouched. That makes me understand evolution, that we really must have crawled up from the sea.

She is the kind of of child who feels a protective tenderness towards her own beginnings. It is part of her strategy in a world of displacements to make every effort to restore and preserve, keep things together for their value as remembering objects, a way of fastening herself to a life.

As long as religious people are well dressed, well fed, and well cared for, words about being in solidarity with the poor will remain pious words more likely to evoke good feelings than creative actions. As long as we are doing well what others are doing better and more efficiently, we can hardly expect to be considered the salt of the earth or the light of the world. In short, as long as we avoid displacement, we will miss the compassionate life to which our Lord calls us.

It would have been really easy, a thousand times a day, to feel as though I was less than who I was before. I had, after all, lost my mind and therefore had legitimate reason to feel sorry for myself. But fortunately, my right mind’s joy and celebration were so strong that they didn’t want to be displaced by the feeling that went along with self-deprecation, self-pity, or depression. Part of getting out of my own way meant that I needed to welcome support, love, and help from others.

It is an art form to hate New York City properly. So far I have always been a featherweight debunker of New York; it takes too much energy and endurance to record the infinite number of ways the city offends me. Were I to list them all, I would fill up a book the size of the Manhattan yellow pages, and that would merely be the prologue. Every time I submit myself to the snubs and indignities of that swaggering city and set myself adrift among the prodigious crowds, a feeling of displacement, profound and enervating, takes me over, killing all the coded cells of my hard-won singularity. The city marks my soul with a most profane, indelible graffiti. There is too much of too much there.

She loved me, in some mysterious sense I understood without her speaking it. I was her creation. We were one thing, like the wall and the rock growing out from it. -- Or so I ardently, desperately affirmed. When her strange eyes burned into me, it did not seem quite sure. I was intensely aware of where I sat, the volume of darkness I displaced, the shiny-smooth span of packed dirt between us, and the shocking separateness from me in my mama's eyes. I would feel, all at once, alone and ugly, almost - as if I'd dirtied myself - obscene.

Amy heard it first. It wasn’t quite a noise but a displacement of air, a feeling of something big that filled the hall,

when one feels displaced, it can take a while for the connections to grow.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane -- as a means of inciting evil, to borrow the vocabulary of the devout -- there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based violence was present long before Osama bin Laden, and it ill be with us long after his demise. Religious zealots like bin Laden, David Koresh, Jim Jones, Shoko Asahara, and Dan Lafferty are common to every age, just as zealots of other stripes are. In any human endeavor, some fraction of its practitioners will be motivated to pursue that activity with such concentrated focus and unalloyed passion that it will consume them utterly. One has to look no further than individuals who feel compelled to devote their lives to becoming concert pianists, say, or climbing Mount Everest. For some, the province of the extreme holds an allure that's irresistible. And a certain percentage of such fanatics will inevitably fixate on the matters of the spirit. The zealot may be outwardly motivated by the anticipation of a great reward at the other end -- wealth, fame, eternal salvation -- but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic's worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture. Although the far territory of the extreme can exert an intoxicating pull on susceptible individuals of all bents, extremism seems to be especially prevalent among those inclined by temperament or upbringing toward religious pursuits. Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God...

Undergoing personal change is a difficult but necessary process of maturing into the ultimate manifestation of a desirable self. True personal transformation requires a person honestly to assess their inner spirituality and adopt a clear vision of who they want to be. An earnest person experiencing inner transformation of their values and belief system is apt to feel conflicted, confused, and disorientated. Change of self is displacement, disarticulation, and loss of self. Alteration of our self-image results in disrupting, dislocating, and modifying a person’s perspective of what is significant.

A girl walks home alone, but not alone. She feels him before she sees him. There's no sound, or movement, or smell. Just some primordial response left over in the blood from a time before humans were humans. A sudden prickle of fright in her gut. A displacement of energy that makes her gaze snap back over her shoulder and brings her footsteps to a stop. Her eyes find the figure immediately, standing stationary on the path. He's a slip of shadow, nothing more. No face, no weapon, nothing to indicate that he might do her harm. Just a man. But she is a girl. And she is alone. And it is night. And that is enough.

I didn't feel born into the wrong body, I felt displaced in time and space. And since the rest of the world seemed to think I was perfectly suited to being a woman, I felt displaced from myself by association.

One modern academic lists Rousseau’s shortcomings as follows: he was a ‘masochist, exhibitionist, neurasthenic, hypochondriac, onanist, latent homosexual afflicted by the typical urge for repeated displacements, incapable of normal or parental affection, incipient paranoiac, narcissistic introvert rendered unsocial by his illness, filled with guilt feelings, pathologically timid, a kleptomaniac, infantilist, irritable and miserly’.

For those I come from, there is nothing more devouring than the feeling of want for home, the feeling of need for home. We are all waiting for a form of transport, a ship, a saucer to carry us out of the too-dark night.

The fact is, I’m a middle-aged woman who should have middle-aged concerns, but I don’t. Fear feels quaint somehow. I just don’t have any these days. Now when I swim, I feel powerful and sleek and swift. I delight in my mass, in all that water I displace. I am this joyous creature plunging into my element: water. What difference does it make how old I am or what jeans I can fit into or how fast my roots come in? My aging body, my dull job. I mean, really, who cares? I’m

A way to do this is to "hand back" the projection to the client. For example, if the client says, "You're making me feel really jumpy today," the therapist could say, "Are you feeling jumpy today?" If the client says, "You must be feeling really tired after doing so many massages," the therapist can ask the client, "How are you feeling? Are you feeling tired?" If the client seems to be anticipating the future, the therapist can ask, "Is this what you are expecting will happen?" These responses must be made in a casual and nonchallenging manner. Asking in a manner that is too penetrating makes the client feel self-conscious and possibly judged. Handing back a projection is a good strategy because projections are a way a person puts, displaces, gets rid of, or abandons something of him- or herself into the environment and away. By handing it back, the therapist gives the client an opportunity to become more aware of it as belonging to him- or herself.

It's true,' he begins, 'that the universe is this big, vast thing, and humans will probably never explore even a tiny fraction of it. But that doesn't mean we're alone or we're displaced from it. All these elements, everything around us, the building blocks of the Earth and life -- even the very air you're breathing -- originated from those stars. We're a part of them. Orion, Draco, Sirius . . . they're a part of us, too.' Just like that, I can't keep my eyes off Chance. Even Rachael is momentarily entranced, looking bewildered and amazed all at once. I can't help thinking about it, how we could've all come from different stars, light-years away. Wondering, maybe, if Chance and I came from the same star. If that's what they mean when two people feel they've known each other in a past life. No, not in a past life -- but that the building blocks of one person's existence could have originated right alongside that of another's. I wonder if that's why I can't seem to shake him. Why so much of my life has been focused on someone like him. 'So we're all made of stars,' I murmur. So much for not opening my mouth. Chance twists around, a sad smile on his face as his eyes meet mine. 'We're all made of stars,' he agrees. 'We burn bright, then we flicker away.

Jet lag results from our rapid motion between time zones, across the lines that we have drawn on the earth that equate light with time, and time with geography. Yet our sense of place is scrambled as easily as our body’s circadian rhythms. Because jet lag refers only to a confusion of time, to a difference measured by hours, I call this other feeling ‘place lag’: the imaginative drag that results from our jet-age displacements over every kind of distance; from the inability of our deep old sense of place to keep up with our aeroplanes.

Gabe watched her move to the center of the green. In one gloved hand, she clutched a leash. The other end of the leash was attached to... something furry and brown that rolled. "What is that?" "That would be mongrel with two lamed hind legs. Apparently, Her Ladyship's friend devised a little chariot for his rear half, and the dog careens around the neighborhood like a yapping billiard ball. If you think that's strange, wait until you see the goat." "Hold a moment. There's a goat?" "Oh, yes. She grazes it on the square every afternoon. Doesn't precisely elevate the atmosphere of Bloom Square, now does it?" "I see the problem." "I'm only getting started. Her Ladyship has single-handedly set us back a month on the improvements." Hammond pulled a collection of letters from a folio. He held one aloft and read from it. "'Dear Mr. Hammond, I must request that you delay completion of the parquet flooring. The fumes from the lacquer are dizzying the hens. Sincerely yours, Lady Penelope Campion.'" He withdrew another. "'Dear Mr. Hammond, I'm afraid your improvements to the mews must be temporarily halted. I've located a litter of newborn kittens in the hayloft. Their mother is looking after them, but as their eyes are not yet open, they should not be displaced for another week. Thank you for your cooperation. Gratefully yours, Lady Penelope Campion.'" Gabe sensed a theme. "Oh, and here's my favorite." Hammond shook open a letter and cleared his throat for dramatic effect. "'Dear Mr. Hammond, if it is not too great an imposition, might I ask that your workers refrain from performing heavy labor between nine o'clock in the morning and half-three in the afternoon? Hedgehogs are nocturnal animals, and sensitive to loud noises. My dear Freya is losing quills. I feel certain this will concern you as much as it does me. Neighborly yours, Lady Penelope Campion.'" He tossed the folio of letters onto the table, where they landed with a smack. "Her hedgehog. Really.

The Greek word “nostalgia” derives from the root nostros, meaning “return home,” and algia, meaning “longing.” Doctors in seventeenth-century Europe considered nostalgia an illness, like the flu, mainly suffered by displaced migrant servants, soldiers, and job seekers, and curable through opium, leeches, or, for the affluent, a journey to the Swiss Alps. Throughout time, such feeling has been widely acknowledged. The Portuguese have the term saudade. The Russians have toska. The Czechs have litost. Others too name the feeling: for Romanians, it’s dor, for Germans, it’s heimweh. The Welsh have hiraeth, the Spanish mal de corazon. Many

God is always active in our lives. He always calls, he always asks us to take up our crosses and follow him. But do we see, feel, and recognize God's call, or do we keep waiting for that illusory moment when it will really happen? Displacement is not primarily something to do or to accomplish but something to recognize.

We would gladly have listened to her (they said) if only she had spoken like a lady. But they are liars and the truth is not in them. Shrill… vituperative… no concern for the future of society… maunderings of antiquated feminism… selfish femlib… needs a good lay… this shapeless book… of course a calm and objective discussion is beyond… twisted, neurotic… some truth buried in a largely hysterical… of very limited interest, I should… another tract for the trash-can… burned her bra and thought that… no characterization, no plot… really important issues are neglected while… hermetically sealed… women's limited experience… another of the screaming sisterhood… a not very appealing aggressiveness… could have been done with wit if the author had… deflowering the pretentious male… a man would have given his right arm to… hardly girlish… a woman's book… another shrill polemic which the… a mere male like myself can hardly… a brilliant but basically confused study of feminine hysteria which… feminine lack of objectivity… this pretense at a novel… trying to shock… the tired tricks of the anti-novelists… how often must a poor critic have to… the usual boring obligatory references to Lesbianism… denial of the profound sexual polarity which… an all too womanly refusal to face facts… pseudo-masculine brusqueness… the ladies'-magazine level… trivial topics like housework and the predictable screams of… those who cuddled up to ball-breaker Kate will… unfortunately sexless in its outlook… drivel… a warped clinical protest against… violently waspish attack… formidable self-pity which erodes any chance of… formless… the inability to accept the female role which… the predictable fury at anatomy displaced to… without the grace and compassion which we have the right to expect… anatomy is destiny… destiny is anatomy… sharp and funny but without real weight or anything beyond a topical… just plain bad… we "dear ladies," whom Russ would do away with, unfortunately just don't feel… ephemeral trash, missiles of the sex war… a female lack of experience which… Q. E. D. Quod erat demonstrandum. It has been proved.

We live in a day of superheroes and superstars, in a world of the haves and the have-nots. In our culture being somebody really matters: being smart, good looking, educated, athletic or musical – the pressure is on to be somebody. This thinking has seeped into the church as well. The mindset that God only uses the “special” people, those who are ordained or have graduated from seminary, is pervasive. As a result, many are left feeling that they are simply not good enough to be used by God. The world pushes us to be “somebody” and get recognized for our achievements. But God’s Kingdom – a Kingdom made up of the weak, the broken, the pushed-aside, the ordinary – is opposed to the world’s obsession with the superstar.

I worried that the land felt the pain of extraction, a bloodless, quiet suffering of ripped soil and displaced rock and root, just as it would feel the final gasp for breath when the floodwaters rose. But if these mountains had taught me anything, it’s that the land endures, riding out human folly when it must, reclaiming itself when it is able, and moving on.

He didn't know what he was anymore – not truly Chinese, for he had spent too long in the West, adopted too many Western ideas, but neither did he feel truly Westernised. There had been times when he had thought himself so, but a glimpse at his reflection quickly showed him the impossibility of such thoughts. No, rather, he felt suspended between two worlds, never to truly belong to either. The Yellow Papers

Normal ups and downs in a relationship don’t have abusive aspects to the extent that I’ve described. A non-narcissist, for example, would not need to stonewall/invalidate/smear campaign/gaslight/triangulate you constantly. Normal partners may have their flaws, may have different moods from time to time, but they don’t persistently carry on affairs, deny they’ve said/done something they know they did, shut down every time you bring up a legitimate complaint, provoke you with belittling and insulting comments, attempt to stage a smear campaign against you or displace blame onto you. Normal partners have the ability to empathize and see your point of view – even if they disagree with it. They have the ability to feel remorse when they hurt you. They don’t gain sadistic pleasure from constantly provoking you and making you feel badly about yourself.

This is the science behind how UPF affects the human body: • The destruction of the food matrix by physical, chemical and thermal processing means that UPF is, in general, soft. This means you eat it fast, which means you eat far more calories per minute and don’t feel full until long after you’ve finished. It also potentially reduces facial bone size and bone density, leading to dental problems. • UPF typically has a very high calorie density because it’s dry, and high in fat and sugar and low in fibre, so you get more calories per mouthful. • It displaces diverse whole foods from the diet, especially among low-income groups. And UPF itself is often micronutrient-deficient, which may also contribute to excess consumption. • The mismatch between the taste signals from the mouth and the nutrition content in some UPF alters metabolism and appetite in ways that we are only beginning to understand, but that seem to drive excess consumption. • UPF is addictive, meaning that for some people binges are unavoidable. • The emulsifiers, preservatives, modified starches and other additives damage the microbiome, which could allow inflammatory bacteria to flourish and cause the gut to leak. • The convenience, price and marketing of UPF urge us to eat constantly and without thought, which leads to more snacking, less chewing, faster eating, increased consumption and tooth decay. • The additives and physical processing mean that UPF affects our satiety system directly. Other additives may affect brain and endocrine function, and plastics from the packaging might affect fertility. • The production methods used to make UPF require expensive subsidy and drive environmental destruction, carbon emissions and plastic pollution, which harm us all.

WHEN YOU BECOME INVOLVED IN AN ARGUMENT or some conflict situation, perhaps with a partner or someone close to you, start by observing how defensive you become as your own position is attacked, or feel the force of your own aggression as you attack the other person's position. Observe the attachment to your views and opinions. Feel the mental-emotional energy behind your need to be right and make the other person wrong. That's the energy of the egoic mind. You make it conscious by acknowledging it, by feeling it as fully as possible. Then one day, in the middle of an argument, you will suddenly realize that you have a choice, and you may decide to drop your own reaction — just to see what happens. You surrender. I don't mean dropping the reaction just verbally by saying “Okay, you are right,” with a look on your face that says, “I am above all this childish unconsciousness.” That's just displacing the resistance to another level, with the egoic mind still in charge, claiming superiority. I am speaking of letting go of the entire mental-emotional energy field inside you that was fighting for power. The ego is cunning, so you have to be very alert, very present, and totally honest with yourself to see whether you have truly relinquished your identification with a mental position and so freed yourself from your mind.

When the pressure of suppressed and repressed feelings exceeds the individual’s tolerance level, the mind will create an event “out there” upon which to vent and displace itself. Thus, the person with a lot of repressed grief will unconsciously create sad events in life. The fearful person precipitates frightening experiences; the angry person becomes surrounded by infuriating circumstances; and the prideful person is constantly being insulted.

When I came undocumented to the U.S., I crossed into a threshold of invisibility. Every act of living became an act of trying to remain visible. I was negotiating a simultaneous absence and presence that was begun by the act of my displacement: I am trying to dissect the moment of my erasure. I tried to remain seen for those whom I desired to be seen by, and I wanted to be invisible to everyone else. Or maybe I was trying to control who remembered me and who forgot me. But I couldn’t control what someone else saw in me, only persuade them that it was an illusion. There were things that I could not hide, things that would come out of me and expose me in my most vulnerable moments. It was my skin, my dark hair, my cheekbones, that I swore would give me away. I was afraid of the way I walked. It was easy to imagine being hit by a car, because even if they didn’t see me, I would for once be able to feel my body as more than smoke.

Mestre. Say the word without hissing the conurbated villain, and pitying its citizens. As quickly as they can, two million tourists pass through, or by, Mestre each year, and each one will be struck by the same thought as they wonder at the aesthetic opposition that it represents. Mestre is an ugly town but ugly only in the same way that Michael Jackson might be desccribed as eccentric or a Tabasco Vindaloo flambéed in rocket fuel might be described as warm. Mestre is almost excremental in its hideousness: a fetid, fly-blown, festering, industrial urbanization, scarred with varicose motorways, flyovers, rusting railway sidings and the rubbish of a billion holidaymakers gradually burning, spewing thick black clouds into the Mediterranean sky. A town with apparently no centre, a utilitarian ever-expandable wasteland adapted to house the displaced poor, the shorebound, outpriced, domicile-deprived exiles from its neighbouring city. For, just beyond the condom- and polystyrene-washed, black-stained, mud shores of Marghera, Mestre's very own oil refinery, less than a mile away across the waters of the lagoon in full sight of its own dispossessed citizens, is the Jewel of Adriatic. Close enough for all to feel the magnetism, there stands the most beautiful icon of Renaissance glory and, like so much that can attract tourism, a place too lovely to be left in the hands of its natives, the Serenissima itself, Venice.

We must remember that refugees are almost always people whose homes, family members, and everything they once loved and held dear are either destroyed or seriously at stake…They are simply trapped in a zone in which staying under such circumstances and swallowing humiliation in the “host” countries is unbearable; going home is impossible, because often there is no 'home' to go to anymore; and going elsewhere is rarely an option either. This is precisely what “trapped” feels like.

A terrified child trapped inside my mind. A child who won’t go away. Suddenly it all made sense. All the uneasy feelings I experienced on the street, or in social situations, or if I had to disagree with someone, or assert myself—the queasiness in my stomach, fear of eye contact—this had nothing to do with me, nothing to do with the here and now. They were old feelings that were displaced in time. They belonged to a little boy long ago, who was once so afraid, under attack, and unable to defend himself.

You are part of my existence, part of myself. You have been in every line I have ever read since I first came here, the rough common boy whose poor heart you wounded even then. You have been in every prospect I have ever seen since--on the river, on the sails of the ships, on the marshes, in the clouds, in the light, in the darkness, in the wind, in the woods, in the sea, in the streets. You have been the embodiment of every graceful fancy that my mind has ever become acquainted with. The stones of which the strongest London buildings are made, are not more real, or more impossible to be displaced by your hands, than your presence and influence have been to me, there and everywhere will be. Estella, to the last hour of my life, you cannot choose but remain part of my character, part of the little good in me, part of the evil. But, in this separation I associate you only with the good, and I will faithful hold you to that always, for you must have done me far more good than harm, let me feel now what sharp distress I may. O God Bless you, God forgive you!

The propagandist tries to create myths The propagandist tries to create myths by which man will live, which respond to his sense of the sacred. By "myth" we mean an all-encompassing, activating image: a sort of vision of desirable objectives that have lost their material, practical character and have become strongly colored, overwhelming, all-encompassing, and which displace from the conscious all that is not related to it. Such an image pushes man to action precisely because it includes all that he feels is good, just, and true.

Our slower pace of life, our thoughtfulness, our spiritual and intellectual depth, and our listening abilities are prophetic qualities for the evangelical community, calling us to a renewed understanding of God and a fresh reading on the abundant life Jesus came to give us. Yet because of the extroverted bias in many of our churches, introverts are leading double lives. We are masquerading as extroverts in order to find acceptance, yet we feel displaced and confused. We are weary of fighting our introversion, and we long to live faithfully as the people we were created to be.

Chapter 1 14th November 1940: Coventry, England. Boom. Boom. The ground vibrated with each explosion. Unfamiliar sounds surrounded Rose Sherbourne as her body received blow after blow from displaced items of furniture. She jumped when shattering glass hit falling bricks, and everything around her crashed under their weight. Boom. Another explosion, followed by the sound of metal hitting metal, echoed out around Rose’s ears and her breath came thick and fast. Through the opening of what was once the front room, a sudden blast of hot air blew both her and her mother off their feet. Rose’s body fell against something hard and a searing pain shot through her back. For a few seconds she could not see, and she blinked, only to feel fine dust fall on her cheeks and into her eyes yet again. She wiped it away with the back of her hand and prepared herself to scrabble upright. Boom. A wall fell around her and, unable to move both with fear and because something was pinning down her right leg, Rose took a moment to catch her breath. Above her an intense whistling sound screamed from the sky, followed by an eerie whooshing sound. A continuous whistle followed. Rose held her breath.

Feelings of rage and murderous revenge fantasies are normal responses to abusive treatment. Like abused adults, abused children are often rageful and sometimes aggressive. They often lack verbal and social skills for resolving conflict, and they approach problems with the expectation of hostile attack. The abused child’s predictable difficulties in modulating anger further strengthen her conviction of inner badness. Each hostile encounter convinces her that she is indeed a hateful person. If, as is common, she tends to displace her anger far from its dangerous source and to discharge it unfairly on those who did not provoke it, her self-condemnation is aggravated still further.

Freud eventually developed his theory of transference, one that would play a key role in his method of treating emotional disorders and that still today gives us some insight into how we choose both our friends and the person we marry. Feelings in relationships as we now understand them run on a double track. We react and relate to another person not only on the basis of how we consciously experience that person, but also on the basis of our unconscious experience in reference to our past relationships with significant people in infancy and childhood—particularly parents and other family members. We tend to displace our feelings and attitudes from these past figures onto people in the present, especially if someone has features similar to a person in the past. An individual may, therefore, evoke intense feelings in us—strong attraction or strong aversion—totally inappropriate to our knowledge of or experience with that person. This process may, to varying degrees, influence our choice of a friend, roommate, spouse, or employer. We all have the experience of seeing someone we have never met who evokes in us strong feelings. According to the theory of transference, this occurs because something about that person—the gait, the tilt of the head, a laugh, or some other feature—recalls a significant figure in our early childhood. Sometimes a spouse or a superior we work under will provoke in us a reaction far more intense than the circumstances warrant. A gesture or tone of voice may reactivate early negative feelings we experienced toward an important childhood figure. *

[M]ost Americans are still drawing some water from the Christian well. But a growing number are inventing their own versions of what Christianity means, abandoning the nuances of traditional theology in favor of religions that stroke their egos and indulge or even celebrate their worst impulses. . . . Both doubters and believers stand to lose if religion in the age of heresy turns out to be complicit in our fragmented communities, our collapsing families, our political polarization, and our weakened social ties. Both doubters and believers will inevitably suffer from a religious culture that supplies more moral license than moral correction, more self-satisfaction than self-examination, more comfort than chastisement. . . . Many of the overlapping crises in American life . . . can be traced to the impulse to emphasize one particular element of traditional Christianity—one insight, one doctrine, one teaching or tradition—at the expense of all the others. The goal is always progress: a belief system that’s simpler or more reasonable, more authentic or more up-to-date. Yet the results often vindicate the older Christian synthesis. Heresy sets out to be simpler and more appealing and more rational, but it often ends up being more extreme. . . . The boast of Christian orthodoxy . . . has always been its fidelity to the whole of Jesus. Its dogmas and definitions seek to encompass the seeming contradictions in the gospel narratives rather than evading them. . . . These [heretical] simplifications have usually required telling a somewhat different story about Jesus than the one told across the books of the New Testament. Sometimes this retelling has involved thinning out the Christian canon, eliminating tensions by subtracting them. . . . More often, though, it’s been achieved by straightforwardly rewriting or even inventing crucial portions of the New Testament account. . . . “Religious man was born to be saved,” [Philip Rieff] wrote, but “psychological man is born to be pleased.” . . . In 2005, . . . . Smith and Denton found no evidence of real secularization among their subjects: 97 percent of teenagers professed some sort of belief in the divine, 71 percent reported feeling either “very” or “somewhat” close to God, and the vast majority self-identified as Christian. There was no sign of deep alienation from their parents’ churches, no evidence that the teenagers in the survey were poised to convert outright to Buddhism or Islam, and no sign that real atheism was making deep inroads among the young. But neither was there any evidence of a recognizably orthodox Christian faith. “American Christianity,” Smith and Denton suggested, is “either degenerating into a pathetic version of itself,” or else is “actively being colonized and displaced by a quite different religious faith.” They continued: “Most religious teenagers either do not really comprehend what their own religious traditions say they are supposed to believe, or they do understand it and simply do not care to believe it.” . . . An ego that’s never wounded, never trammeled or traduced—and that’s taught to regard its deepest impulses as the promptings of the divine spirit—can easily turn out to be an ego that never learns sympathy, compassion, or real wisdom. And when contentment becomes an end unto itself, the way that human contents express themselves can look an awful lot like vanity and decadence. . . . For all their claims to ancient wisdom, there’s nothing remotely countercultural about the Tolles and Winfreys and Chopras. They’re telling an affluent, appetitive society exactly what it wants to hear: that all of its deepest desires are really God’s desires, and that He wouldn’t dream of judging. This message encourages us to justify our sins by spiritualizing them. . . . Our vaunted religiosity is real enough, but our ostensible Christian piety doesn’t have the consequences a casual observer might expect. . . . We nod to God, and then we do as we please.

native nostalgia, a prelude to the now when will we ever feel safe in the Mother City’s nest? Neng? Nini? i long for a time when harmony between humans and nature was not a utopian dream scattered by the patter of raindrops that threaten rooftops. the rain that is no longer euphony or lullaby to hush you to slumber. a storm is fast approaching, stay on higher ground, dig up trenches and unclog the drains wailing voices choking within the Mother City echo code red, declare this a national emergency belligerent tempest(s) warn of a time to come, a treaty between the mortals and the natural environment is needed! displaced, confused, we’ve become strangers to the Mother City are you going to listen to the wind, or are you going to wait for floating lilies to deliver seeds of condolences?

The awe of a naked female body is different, I thought, completely different. Naked girls exist almost exclusively, and for the longest time, in pictures. Movies, ads, porn. Moving or still images revealing what can only be guessed, grazed, or mentally drawn. Sleeping with a girl is bringing the uncommon, the extraordinary, into the very common: your bed, your body, your hands. Sex with a man, I realized, is initially the opposite. The very common nakedness of guys, glanced at, studiously ignored, forced upon you in locker rooms, sleepovers and showers, is thrown at you in the most uncommon, the most extraordinary setting: a forbidden and overpowering sexual disorientation. When you first sleep with a girl, you get the affirming feeling you’ve arrived. When you first sleep with a guy, you are drunk with displacement.

But I just knew, from everything that I saw, that there is no transcending the human experience. You’ve got to realize that most of us feel permanently displaced and savagely undone. Most of us try everything we can to manage our fears and our insecurities. Most of us are profoundly inhuman to ourselves and other people, and that makes us no less valuable, and no less worthy of attention and love. I didn’t transcend all this stuff, you just got to live with them, man, and there’s nothing like trying to run away from all that stuff to guarantee its supremacy. My idea is to change at least the percentage of the vote. These voices are always going to get a vote, but do they always have to have the majority of the vote? . . . You try to distribute who you are in different proportions, but the transcendence myth will just do you in, in the long run.

It is possible to be too stable. No Outer World has colonized a new planet in two and a half centuries.. are lives too long to risk and too comfortable to upset. “I don’t know about that, Dr. Fastolfe. You’ve come to Earth. You risk disease.” “Yes, I do. There are some of us, Mr. Baley, who feel that the future of the human race is even worth the possible loss of an extended lifetime. Too few of us, I am sorry to say.” “In trying to introduce robots here on Earth, we’re doing our best to upset the balance of your City economy.” “You mean you’re creating a growing group of displaced and declassified men on purpose?” “Not out of cruelty or callousness, believe me. A group of displaced men, as you call them, are what we need to serve as a nucleus for colonization. Your ancient America was discovered by ships fitted out with men from the prisons. Don’t you see that the City’s womb has failed the displaced man. He has nothing to lose and worlds to gain by leaving Earth.

Once the next life - the better life, the fuller life - has to be in this one, we have a considerable task on our hands. Now someone is asking us not only to survive but to flourish, not simply or solely to be good but to make the most of our lives. It is a quite different kind of demand. The story of our lives becomes the story of the lives we were prevented from living. (…) Because we are nothing special - on a par with ants and daffodils - it is the work of culture to make us feel special. (…) This, essentially, is the question psychoanalysis was invented to address: what can of pleasures can sustain a creature that is nothing special? Once the promise of immortality, of being chosen, was displaced by the promise of more life - the promise, as we say, of getting more out of life - the unloved life became a haunting presence in a life legitimated by nothing more than the desire to live it. For modern people, stalked by their choices, the good life is a life lived to the full. We become obsessed, in a new way, by what is missing in our lives: and by what sabotages the pleasures that we seek.

I could feel the adrenaline—adrenaline called into being by her fear—shoot through my limbs as I contemplated switching to a more pliant body. It would be nice to be alone again. To have my mind to myself. This world was very pleasant in so many novel ways, and it would be wonderful to be able to appreciate it without the distractions of an angry, displaced nonentity who should have had better sense than to linger unwanted this way. Melanie squirmed, figuratively, in the recesses of my head as I tried to consider it rationally. Maybe I should give up…. The words themselves made me flinch. I, Wanderer, give up? Quit? Admit failure and try again with a weak, spineless host who wouldn’t give me any trouble? I shook my head. I could barely stand to think of it. And… this was my body. I was used to the feel of it. I liked the way the muscles moved over the bones, the bend of the joints and the pull of the tendons. I knew the reflection in the mirror. The sun-browned skin, the high, sharp bones of my face, the short silk cap of mahogany hair, the muddy green brown hazel of my eyes—this was me. I wanted myself. I wouldn’t let what was mine be destroyed.

All Night, All Night Rode in the train all night, in the sick light. A bird Flew parallel with a singular will. In daydream's moods and attitudes The other passengers slumped, dozed, slept, read, Waiting, and waiting for place to be displaced On the exact track of safety or the rack of accident. Looked out at the night, unable to distinguish Lights in the towns of passage from the yellow lights Numb on the ceiling. And the bird flew parallel and still As the train shot forth the straight line of its whistle, Forward on the taut tracks, piercing empty, familiar -- The bored center of this vision and condition looked and looked Down through the slick pages of the magazine (seeking The seen and the unseen) and his gaze fell down the well Of the great darkness under the slick glitter, And he was only one among eight million riders and readers. And all the while under his empty smile the shaking drum Of the long determined passage passed through him By his body mimicked and echoed. And then the train Like a suddenly storming rain, began to rush and thresh-- The silent or passive night, pressing and impressing The patients' foreheads with a tightening-like image Of the rushing engine proceeded by a shaft of light Piercing the dark, changing and transforming the silence Into a violence of foam, sound, smoke and succession. A bored child went to get a cup of water, And crushed the cup because the water too was Boring and merely boredom's struggle. The child, returning, looked over the shoulder Of a man reading until he annoyed the shoulder. A fat woman yawned and felt the liquid drops Drip down the fleece of many dinners. And the bird flew parallel and parallel flew The black pencil lines of telephone posts, crucified, At regular intervals, post after post Of thrice crossed, blue-belled, anonymous trees. And then the bird cried as if to all of us: 0 your life, your lonely life What have you ever done with it, And done with the great gift of consciousness? What will you ever do with your life before death's knife Provides the answer ultimate and appropriate? As I for my part felt in my heart as one who falls, Falls in a parachute, falls endlessly, and feel the vast Draft of the abyss sucking him down and down, An endlessly helplessly falling and appalled clown: This is the way that night passes by, this Is the overnight endless trip to the famous unfathomable abyss.

Feeling like a displaced person Laura struggles with being defined by her status as a widow. “Distracted by the word widow, which had taken root, budded and bloomed in her mind like a weed in a vacant lot, Laura opened the dictionary on her desk. Flipping past thousands of words, she used in every-day communication with family, friends, and acquaintances – those little black letters, symbols to express thoughts for the ear to hear and the heart to feel – she wondered, What words gave expression to her pain? What words described the sense of something lurking inside her, or the dark shadows stalking her mind? Widow: a five-letter word, preceded by words like wide, and widget and followed by words like widow’s peak, widow’s weeds, and widower. This little word – widow- in small case, had no business masquerading as a noun: a person, place or thing. In contrast, - widget, a small mechanical object, not a feeling thing, just an object – seemed an honest noun. Widow is not an object, she thought. “It’s a word so thin as to be nothing but a wisp of breath passing through one’s vocal cords and disappearing almost imperceptibly between one’s lips. It has no life of its own. It’s a mere label, and it could just as well be a piece of paper saying, chocolate cookies or best before date.

His hand felt odd against her swollen belly. She started to speak at the same moment that the baby suddenly moved. Tate’s hand jerked back as if it had been stung. He stared at her stomach with pure horror as it fluttered again. She couldn’t help it. She burst out laughing. “Is that…normal?” he wanted to know. “It’s a baby,” she said softly. “They move around. He kicks a little. Not much, just yet, but as he grows, he’ll get stronger.” “I never realized…” He drew in a long breath and put his hand back against her body. “Cecily, does it hurt you when he…” He hesitated. His black, stunned eyes met hers. “He?” She nodded. “They can tell, so soon?” “Yes,” she said simply. “They did an ultrasound.” His fingers became caressing. A son. He was going to have a son. He swallowed. It was a shock. He hadn’t thought past her pregnancy, but now he realized that there was going to be a miniature version of himself and Cecily, a child who would embody the traits of all his ancestors. All his ancestors. It made him feel humble. “How did you find me?” she asked. He glared into her eyes. “Not with any help from you, let me tell you! It took me forever to track down the driver who brought you to Nashville. He was off on extended sick leave, and it wasn’t until this week that anybody remembered he’d worked that route before Christmas.” She averted her eyes. “I didn’t want to be found.” “So I noticed. But you have been, and you’re damned well coming home,” he said furiously. “I’m damned if I’m going to leave you here at the mercy of people who go nuts over an inch of snow!” She sat up, displacing his hand, noticed that she was too close to him for comfort, swung her legs off the sofa and got up. “I’m not going as far as the mailbox with you!” she told him flatly. “I’ve made a new life for myself here, and I’m staying!” “That’s what you think.” He got up, too, and went toward the bedroom. He found her suitcase minutes later, threw it open on the bed and started filling it. “I’m not going with you,” she told him flatly. “You can pack. You can even take the suitcase and all my clothes. But I’m not leaving. This is my life now. You have no place in it!” He whirled. He was furious. “You’re carrying my child!” The sight of him was killing her. She loved him, wanted him, needed him, but he was here only out of a sense of duty, maybe even out of guilt. She knew he didn’t want ties or commitments; he’d said so often enough. He didn’t love her, either, and that was the coldest knowledge of all. “Colby asked me to marry him for the baby’s sake,” she said bitterly. “Maybe I should have.” “Over my dead body,” he assured her.

As I read on, however, the prose itself rather than the content became the center of my attention. It was unlike the books they had made me read at school and had nothing to do with the mysteries I used to check out of the library. Later, when I finally went to college, I would be able to trace Vanner’s literary influences and consider his novel from a formal point of view (even if he was never assigned reading for any of the courses I took, since his work was out of print and already quite unavailable). Yet back then I had never experienced anything like that language. And it spoke to me. It was my first time reading something that existed in a vague space between the intellectual and the emotional. Since that moment I have identified that ambiguous territory as the exclusive domain of literature. I also understood at some point that this ambiguity could only work in conjunction with extreme discipline—the calm precision of Vanner’s sentences, his unfussy vocabulary, his reluctance to deploy the rhetorical devices we identify with “artistic prose” while still retaining a distinctive style. Lucidity, he seems to suggest, is the best hiding place for deeper meaning—much like a transparent thing stacked in between others. My literary taste has changed since then, and Bonds has been displaced by other books. But Vanner gave me my first glimpse of that elusive region between reason and feeling and made me want to chart it in my own writing.

[Harry] started talking about the many moves he'd made over the years and all the traveling, which his marriage had not survived. He said the irony was that, as his work had become focused on trying to settle people, migrants and refugees and the displaced, his own life had become more peripatetic, so that by the time he finally came back to Dublin nowhere felt like home, or maybe everywhere did, just a little. He wanted to believe that he'd gained more than he'd lost in that transaction, that in becoming less exclusive in his attachments, he'd come to feel a deeper kind of affection for the world. He said there was always a rupture when you left a place, until you realized it had to do with the person you had somehow decided to be. Until you saw that you carried all these rifts and partings with you, like you carried scars, and that instead of feeling like things torn from you, they were part of you. I like this idea. I like Harry. He calms me. He has a way of expanding the view. Panning out, and out, into a panorama. It's not that the view is all good -- Harry is essentially a pessimist. It's just that there's a sense of perspective. I think he has lost a lot and survived, though I don't know exactly what I am referring to. Apart from the limitations on his mobility, Harry's losses seem not greater than most. He has, in many ways, a rather nice life. But I get the sense he's made peace with himself, and that it took some doing, and that he's emerged from that battle wistful, bemused, a little elsewhere. He watches the world as though it were a faraway thing and he a minor god made melancholy by us humans, by the fact that we never, ever seem to learn. Over dinner, he said that if we don't know where we belong, we can feel homesick for almost anywhere we've been.

The Right in the United States today is a social and political movement controlled almost totally by men but built largely on the fear and ignorance of women. The quality of this fear and the pervasiveness of this ignorance are consequences of male sexual domination over women. Every accommodation that women make to this domination, however apparently stupid, self-defeating, or dan- gerous, is rooted in the urgent need to survive somehow on male terms. Inevitably this causes women to take the rage and contempt they feel for the men who actually abuse them, those close to them, and project it onto others, those far away, foreign, or different. Some women do this by becoming right-wing patriots, nationalists determined to triumph over populations thousands of miles removed. Some women become ardent racists, anti-Semites, or homophobes. Some women develop a hatred of loose or destitute women, pregnant teenage girls, all persons unemployed or on welfare. Some hate individuals who violate social conventions, no matter how superficial the violations. Some become antagonistic to ethnic groups other than their own or to religious groups other than their own, or they develop a hatred of those political convictions that contradict their own. Women cling to irrational hatreds, focused particularly on the unfamiliar, so that they will not murder their fathers, husbands, sons, brothers, lovers, the men with whom they are intimate, those who do hurt them and cause them grief. Fear of a greater evil and a need to be protected from it intensify the loyalty of women to men who are, even when dangerous, at least known quantities. Because women so displace their rage, they are easily controlled and manipulated haters. Having good reason to hate, but not the courage to rebel, women require symbols of danger that justify their fear. The Right provides these symbols of danger by designating clearly defined groups of outsiders as sources of danger. The identities of the dangerous outsiders can can change over time to meet changing social circumstances--for example, racism can be encouraged or contained; anti-Semitism can be provoked or kept dormant; homophobia can be aggravated or kept under the surface—but the existence of the dangerous outsider always functions for women simultaneously as deception, diversion, painkiller, and threat.

Sharon passed around a handout: "Triangle of Self-Actualization" by Abraham Maslow. The levels of human motivation. It resembled the nutrition triangle put out by the FDA, with five horizontal levels of multiple colors. I vaguely remembered it from my one college psychology course in the 1970's. "Very applicable with refugees," Sharon said. "Maslow theorized that one could not move to a higher level until the prior level was satisfied. The first level, the triangle base, is physiological needs. Like food and water. Until a person has enough to eat and drink, that's all one would be concerned with." I'd never experienced not being able to satisfy my thirst or hunger, but it sounded logical that that would be my only concern in such a situation. For the Lost Boys, just getting enough food and water had been a daily struggle. I wondered what kind of impact being stuck at the bottom level for the last fourteen years would have on a person, especially a child and teen. "The second level is safety and security. Home. A sanctuary. A safe place." Like not being shot at or having lions attack you. They hadn't had much of level two, either. Even Kakuma hadn't been safe. A refugee camp couldn't feel like home. "The third level is social. A sense of belonging." Since they'd been together, they must have felt like they belonged, but perhaps not on a larger scale, having been displaced from home and living in someone else's country. "Once a person has food, shelter, family and friends, they can advance to the fourth level, which is ego. Self-esteem." I'd never thought of those things occurring sequentially, but rather simultaneously, as they did in my life. If I understood correctly, working on their self-esteem had not been a large concern to them, if one at all. That was bound to affect them eventually. In what way remained to be seen. They'd been so preoccupied with survival that issues of self-worth might overwhelm them at first. A sure risk for insecurity and depression. The information was fascinating and insightful, although worrisome in terms of Benson, Lino, and Alepho. It also made me wonder about us middle-and upper-class Americans. We seldom worried about food, except for eating too much, and that was not what Maslow had been referring to. Most of us had homes and safety and friends and family. That could mean we were entirely focused on that fourth level: ego. Our efforts to make ourselves seem strong, smart, rich, and beautiful, or young were our own kind of survival skill. Perhaps advancing directly to the fourth level, when the mind was originally engineered for the challenges of basic survival, was why Prozac and Zoloft, both antidepressants, were two of the biggest-selling drugs in America. "The pinnacle of the triangle," Sharon said, "is the fifth level. Self-actualization. A strong and deeply felt belief that as a person one has value in the world. Contentment with who one is rather than what one has. Secure in ones beliefs. Not needing ego boosts from external factors. Having that sense of well-being that does not depend on the approval of others is commonly called happiness." Happiness, hard to define, yet obvious when present. Most of us struggled our entire lives to achieve it, perhaps what had brought some of us to a mentoring class that night.

A refugee is someone who was forcefully taken out of their time and place. They were then placed in another time and another place that insist on dehumanizing them. It is a tragedy. The ultimate paradox and irony of this tragedy is that, in many cases, those who caused their displacement and those who hate them in their newfound ‘homes’ in exile are the same people! In this way, they leave no place for a refugee to feel at home or even alive.

Although generally secretive in revealing his inner turmoils, and while no woman could ever displace Gladys, Elvis felt most at ease discussing his feelings with members of the opposite sex. He was emotionally brittle and not always capable of containing all the turmoil that churned inside him. There were times he would snap, and raw emotion would come boiling out. He was extremely needy of others' love and acceptance, but would express this in a primitive, mechanical fashion, attempting to "purchase" friendship by offering objects in return, not emotions. Most profoundly, from the deepest reaches of his psyche, he was slowly and inexorably driven to communicate with others through music.

Persephone was starting to feel like she was running a home for displaced women.

displacement might occur as a protection against unpleasant truths. A woman might work at a job she hates but cannot realistically leave. Simply, she cannot express or even acknowledge that she resents her job because this draws a threatening attention to her financial bind. What she might do, though, is take that resentment and put it elsewhere. She might come home every day and kick the dog or yell at her children, convinced that they are the ones making her angry. It is easier and less risky to confront her feelings of anger when they are directed to her pets or children.

Affected by colonialism Awareness of war crimes Informed about apartheid Alarmed at ethnic cleansing Disgraced observing genocide Sickened concerning atrocities Repulsed regarding Imperialism Disillusionment with hate crimes Maddened through displacements This is how Man treats his fellow Man ... and our shared home? - Far, far worse #ecocatastrophe Desolation. No other animal or species on Earth need feel a deep sense of shame, with the sole exception of us repugnant human beings.

The rationalizing mind prefers to keep the true causes of emotion out of awareness and utilizes the mechanism of projection to do this. It blames events or other people for “causing” a feeling and views itself as the helpless innocent victim of external causes. “They made me angry.” “He got me upset.” “It scared me.” “World events are the cause of my anxiety.” Actually, it’s the exact opposite. The suppressed and repressed feelings seek an outlet and utilize the events as triggers and excuses to vent themselves. We are like pressure-cookers ready to release steam when the opportunity arises. Our triggers are set and ready to go off. In psychiatry, this mechanism is called displacement. It is because we are angry that events “make” us angry. If, through constant surrendering, we have let go of the pent-up store of anger, it is very difficult and, in fact, even impossible for anyone or any situation to “make” us angry.

The young Moroccan-Dutch youth downloading English translations of Arabic texts from the Internet is also looking for a universal cause, severed from cultural and tribal specificities. The promised purity of modern Islamism, which is after all a revolutionary creed, has been disconnected from cultural tradition. That is why it appeals to those who feel displaced, in the suburbs of Paris no less than in Amsterdam. They are stuck between cultures they find equally alienating. The war between Ellian’s Enlightenment and Bouyeri’s jihad is not a straightforward clash between culture and universalism, but between two different visions of the universal, one radically secular, the other radically religious.

Displacement (shifting a feeling toward one person onto a safer alternative) is considered a neurotic defense, neither primitive nor mature. A person who was yelled at by her boss but could get fired if she yelled back might come home and yell at her dog. Or a woman who felt angry at her mother after a phone conversation might displace that anger onto her son.

Chakra balance is the process of restoring a harmonious energy flow through the chakra system. Often the effect of well-balanced chakras translates into a feeling of well-being, relaxation, centeredness, increased vitality and self-incarnation. When we talk about balancing the chakra, we might actually refer to different techniques and meanings. A commonly accepted definition of chakra balancing is the process by which the chakra energy is brought into a well-functioning, harmonious state. The notion of calming a chakra tackles only part of the picture: Each chakra part of a system that works as a whole. When we look at how the chakras work, we see that they have a fluid relation and an active relationship with one another. Therefore, it is not only important to consider each chakra when doing chakra balancing, but also the neighboring centers and the energy throughout the body. Why balancing your chakras? The aim of balancing the chakra is to maintain a balanced flow which will preserve our overall energy level. We are subjected to a number of activities, sources of stress and demands in our daily lives that result in fluctuations in our energy level. Some may feel draining, others may experience fulfillment or nourishment. Moreover, past events and experiences often leave a long-lasting influence on how we feel and are in the world and thus influence how we manage our day-to-day energy. Stresses imposed on us by life demands will result in interruptions and changes in our energy flow and imbalances in the chakras. A chakra imbalance can affect: • How much energy flows through the chakra or chakra network • A chakra is defective when the energy is "blocked" or "closed" •       A chakra is overactive when the energy flow is increased excessively and is not controlled •       The direction of the energy field associated with one or more chakras is displaced. Balancing consists of maintaining appropriate and stable flow where there is not enough, controlling energy where there is too much, and aligning where imbalance or displacement is present. How to balance your chakras? Chakra balancing strategies fall into three categories: those based on a physical process or action, a meditative or introspective exercise, and energy transfer from or on your own.

We, who so often think we're cultureless, can unpack a galaxy of stories from one garden weed. But the time has come for us to understand what these stories mean to us, and to reconnect with the other stories, too, which are all waiting for us in our gardens and surging up from the cracks in the pavement. We must tell them to our children, so that they can't imagine living without them. Telling them is an act of belonging, a way of pushing taproots deep into the ground. In a world full of restless and displaced people, it's an act of welcome, too. When we tell the stories of the things that inhabit our land, we help newcomers to read the deep terrain around them and perhaps to feel a little more at home. And storytelling is always an exchange; when we listen to what is told to us, we enrich our mythology. We get closer to the big beautiful metaphorical whole.

I could tell she understood, at least to the extent that I would let her, the passion displaced in me by unseen pain; the alienation of having to pretend everything’s fine when inside you feel beyond reach; the fury of watching the sad, weird world go on rewarding total bastards, worshipping bullshit.

There’s something you should know about Svanja’s father.” I met her eyes unwillingly. “He’s a lot like you,” she said quietly. “It takes some time for him to get his temper up. Right now, he just feels grief over what his daughter is doing. But as it becomes common talk in town, there will be men who will goad him about it. Grief will change to shame, and not long after that, to fury. But it won’t be against Svanja that he vents it. He’ll go after Hap, as the culprit who has deceived and seduced his daughter. By then, he’ll be righteous as well as angry. And he is strong as a bull.” When I sat silent, she added, “I told Hap this.” Fennel came to her and wafted up into her lap, displacing her knitting. She petted him absently. “What did Hap say?” She made a disgusted sound. “That he wasn’t afraid. I told him that had nothing to do with it. And that sometimes being stupid and not being afraid were two twigs of the same bush.

for Falasteen the boy i adored at sixteen gifted me his keffiyeh feeling guilty for living when others were killed simply for existing i haven’t seen him in sixteen years but think of him often these days his grandmother’s purse still carrying keys to their home believing they’d return in weeks can it even be called a key if what it unlocked is no longer there? we’d sneak onto mall rooftops & pretend shooting only happened with stars! 'we have a duty of memory,' he said, 'so they’ll kill us all until only the soil is witness' how could i reply? i sat in my liquid silence today there are nurseries of martyrs they bomb babies for they fear enemies hiding between pacifiers & tiny wrists bomb hospitals because enemies hide in ICU bedpans bomb schools because enemies hide in children’s bags bomb the oldest mosques & churches because enemies hide in rosary beads & votive candles they bomb journalists because enemies are hiding under their PRESS vests & helmets bomb poets because enemies hide in pages of peace poems the elderly are bombed because enemies hide under their canes the disabled are bombed because they harbour enemies in their artificial limbs they raze & burn all the ancient trees because enemies make bombs from olives they bomb water treatment plants because enemies are now water & so it goes: justification provided exoneration granted business as usual & the boy I adored has green-grey eyes the colour of fig leaves we don’t speak but i wish to tell him 'i’m sorry the world is a blade i’m sorry home is blood & bones i’m sorry music is sirens & wails i’m sorry night is infinite' but the boy I adored has grey-green eyes the colour of forgotten ash

Boredom isn’t a longing, a lengthening of time. It is a spacey feeling, of being spaced out. What is boring is a space in which either one cannot act, or one’s actions amount to nothing. [...] What displaces boredom is the capacity to act in a way that transforms a situation.

Displacement (shifting a feeling toward one person onto a safer alternative) is considered a neurotic defense, neither primitive nor mature.

I stared at the girl who was my heart displaced outside my chest. Only with her did I ever feel this agonizingly alive. Every beat of my heart, every molecule of blood in my veins, and breath in my lungs claimed and reanimated by her.

I thought how the lives of exiled people are like being on a flight. They are up in the air, between land and sky, not knowing when and whether they will ever land somewhere…I thought how transits are like the lives of many dislocated people like myself. The storyline from my experience often goes like this: a disaster befalls the place you call ‘home.’ You leave for another place hoping it will be just a temporary wait. Sometimes, the second destination is so harsh and unforgiving that you think of it as a ‘temporary transit’ and keep looking for a ‘final’ station that can grant you at least the basic human rights with some dignity. Over time, the temporary becomes permanent. But, deep inside, your feelings, senses, and existence may not cooperate with your new permanent reality. And so, you may find yourself in a state that can be best described as ‘permanently temporary.’ You become divided and torn deep inside constantly hearing two voices: one voice tells you that it is all temporary no matter how long it takes; and a second voice tells you not to believe the first one as this is your permanent destiny.