Fighting Increases Love Quotes

You will not remember much from school. School is designed to teach you how to respond and listen to authority figures in the event of an emergency. Like if there's a bomb in a mall or a fire in an office. It can, apparently, take you more than a decade to learn this. These are not the best days of your life. They are still ahead of you. You will fall in love and have your heart broken in many different, new and interesting ways in college or university (if you go) and you will actually learn things, as at this point, people will believe you have a good chance of obeying authority and surviving, in the event of an emergency. If, in your chosen career path, there are award shows that give out more than ten awards in one night or you have to pay someone to actually take the award home to put on your mantlepiece, then those awards are more than likely designed to make young people in their 20's work very late, for free, for other people. Those people will do their best to convince you that they have value. They don't. Only the things you do have real, lasting value, not the things you get for the things you do. You will, at some point, realise that no trophy loves you as much as you love it, that it cannot pay your bills (even if it increases your salary slightly) and that it won't hold your hand tightly as you say your last words on your deathbed. Only people who love you can do that. If you make art to feel better, make sure it eventually makes you feel better. If it doesn't, stop making it. You will love someone differently, as time passes. If you always expect to feel the same kind of love you felt when you first met someone, you will always be looking for new people to love. Love doesn't fade. It just changes as it grows. It would be boring if it didn't. There is no truly "right" way of writing, painting, being or thinking, only things which have happened before. People who tell you differently are assholes, petrified of change, who should be violently ignored. No philosophy, mantra or piece of advice will hold true for every conceivable situation. "The early bird catches the worm" does not apply to minefields. Perfection only exists in poetry and movies, everyone fights occasionally and no sane person is ever completely sure of anything. Nothing is wrong with any of this. Wisdom does not come from age, wisdom comes from doing things. Be very, very careful of people who call themselves wise, artists, poets or gurus. If you eat well, exercise often and drink enough water, you have a good chance of living a long and happy life. The only time you can really be happy, is right now. There is no other moment that exists that is more important than this one. Do not sacrifice this moment in the hopes of a better one. It is easy to remember all these things when they are being said, it is much harder to remember them when you are stuck in traffic or lying in bed worrying about the next day. If you want to move people, simply tell them the truth. Today, it is rarer than it's ever been. (People will write things like this on posters (some of the words will be bigger than others) or speak them softly over music as art (pause for effect). The reason this happens is because as a society, we need to self-medicate against apathy and the slow, gradual death that can happen to anyone, should they confuse life with actually living.)

I took on my depression like it was the fight of my life, wich of course, it was. I became a student of my own depressed experience, trying to unthread its causes. What was the root of all this dispair? Was it psychological? (Mom and Dad's fault?) Was it just temporal, a "bad time" in my life? (When the divorce ends, will the depression end with it?) Was it genetic? (Melancholy, called by many names, has run through my family for generations, along with its sad bride, Alcholisme.) Was it cultural? (Is this just the fallout of a postfeminist American career girl trying to find balance in an increasingly stressful and alienating urban world?) Was it astrological? (Am I so sad because I'm a thin-skinned cancer whose major signs are all ruled by unstable Gemini?) Was it artistic? (Don't creative people always suffer from depression because we're so supersensitive and special?) Was it evolutionary? (Do I carry in me the residual panic that come after millennia of my species' attempting to survive a brutal world?) Was it Karmic? (Are all these spasms of grief just the consequences of bad behavior in previous lifetimes, the last obstacles before liberation?) Was it hormonal? Dietary? Philosophical? Seasonal? Environmental? Did I have a chemical imbalance? Or did I just need to get laid?

We are all fighting the same enemy. If you read through the Bible, you will find that. Read through the subsequent history of the Christian church, and you will find that God’s people in times of persecution have always been driven together and cemented together in a much closer manner than they had ever been at any other time. They are fighting the same common foe, so they draw together. And as Christians become fewer in number year by year in this country, it should have this effect upon us: we are aware of one another, and we draw closer together; our love for one another is increased because of our circumstances.

America really is two countries today.  One half still loves freedom, and the other half’s already socialist, even if they don’t call it that—yet.  The free half is keeping them from going all the way to having the kind of socialist government they want, but they can’t quite shove us out of the way while we’ve got so many guns.  I think that’s really what all this is about: once they’ve got our guns, they’ll just pass all their damn socialist laws.  They’ll just increase our taxes until we’re like Sweden, and if we don’t like it, tough shit.  Anybody that fights back will get a free ride to a special camp for problem children.

Sometimes, I think it's like a fable," he said. "One powerful god released all the evil things on the world. Another god, a god of light, could not undo what the other god had done, but he could give us something to make life worth living. So he gave us love." "I'm working on it." He met her gaze. "Working on sharing with you. But I've been places where there are too many dead and I helped increase the body count. Each of those lives meant something to someone. And to the person themselves. But whatever lies beyond…You've helped me remember why it's worth fighting. Living. Even when the lines get so confusing you think you're losing your mind.

It has always seemed strange to me that it is usually men like Adam who have to do the soldiering. He did not like fighting to start with, and far from learning to love it, as some men do, he felt an increasing revulsion for violence.

The ratio of love is 1:1. The moment you make it 1:2 or 1:3, you create an opportunity of unfaithfulness, mistrust, comparison, jealousy, envy, and conflict. Women understand this principle very well, and they fight the men the moment they increases the ratio.

Perhaps your eyes are the most personal thing I have in the world, my love, but they increase like no one yet my desire to struggle to change the world and besides, they make me the happiest of all the sad people who still live on the planet And when I daily go out to fight, my love, your eyes go with me mindful that nothing happens to me And when I suffer the world in my way, they are two stars, very sweet and distant that announce to me with their tenderness the imminent arrival of dawn, the dawn for everyone.

Ultimately, I believe that the far right in America, at least the incarnation I spent years covering, is destined to fail. Not because America is inherently good and that the forces of justice and progress are always stronger than those of intolerance and hatred, but because white supremacy is doing just fine without the far right. The country has spent decades perfecting an ostensibly nonracial form of white supremacy, and it is serving with remarkable efficiency. Private prisons, mandatory sentencing, seemingly unchecked police power, gerrymandering, increasingly limited access to healthcare and abortion—these are all tendrils in an ingenious web designed to keep people poor and powerless. Yes, white people were caught in that web too, but when it comes to those experiencing poverty, African Americans, Native Americans, and Latinos vastly outnumber whites. The people Matthew was ostensibly fighting for—the broken, beaten, and forgotten whites of Appalachia and the Rust Belt—weren’t victims in a war against white people but rather collateral damage in a war against poor people and minorities. I believe Matthew was right when he said that the elites and politicians hate his people, but they don’t hate them because they’re white; they hate them because they’re poor.

Self-compassion is critical in accountability. We often overcorrect by shaming and blaming ourselves or under correct by avoiding ways to face accountability directly. Using self-compassion doesn’t mean letting yourself off the hook for missteps, but owning them and still holding space to love yourself. Adding compassion to accountability processes decreases shame and isolation and increases growth and connection.

The nationalist, however loves his own kind as the extension of his family, realizing that universal values are primitive values or no values at all; that men can be free and content only within their native cultural environment. This profound insight completely escapes the immature internationalists. The nationalist seeks peace— not the peace of the pacifist or the slave but the peace of the free and independent. He believes in nonaggression, nonintervention and neutrality whereas the internationalist sees every dispute anywhere in the world as an excuse for the raising of an army, the floating of a bond issue and the raising of taxes—letting the suckers, of course, do the fighting, the buying of bonds and the paying of taxes. Nationalism is the only sane approach to the problem of world peace in an increasingly crazy and dangerous world. It is the spirit of live and let live, the healthy ethic of self-respect, racial integrity and conscientious concern for the rights of others.

A wise elder once said that we fight what is in front of us so we might protect what is behind us. Our enemies (the evil one, the fallen world, and the flesh in the heart of every person) are aggressively waging war against our heart, the hearts of those we love, and the hearts of those entrusted to our care. Our passivity will only increase the casualties. We must turn with increasing measure to our Father to be trained as a warrior, to become the kind of man who not only has the heart to give his life heroically but also has the skills and strength to do it effectively.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure. Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness.

Be calm! I entreat you to hear me, before you give vent to your hatred on my devoted head. Have I not suffered enough that you seek to increase my misery? Life, although it may only be an accumulation of anguish, is dear to me, and I will defend it. Remember, thou hast made me more powerful than thyself; my height is superior to thine; my joints more supple. But I will not be tempted to set myself in opposition to thee. I am thy creature, and I will be even mild and docile to my natural lord and king, if thou wilt also perform thy part, the which thou owest me. Oh, Frankenstein, be not equitable to every other, and trample upon me alone, to whom thy justice, and even thy clemency and affection, is most due. Remember, that I am thy creature; I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which I alone am irrevocably excluded. I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous." "Begone! I will not hear you. There can be no community between you and me; we are enemies. Begone, or let us try our strength in a fight, in which one must fall." "How can I move thee? Will no entreaties cause thee to turn a favourable eye upon thy creature, who implores thy goodness and compassion? Believe me, Frankenstein: I was benevolent; my soul glowed with love and humanity: but am I not alone, miserably alone? You, my creator, abhor me; what hope can I gather from your fellow-creatures, who owe me nothing? they spurn and hate me. The desert mountains and dreary glaciers are my refuge. I have wandered here many days; the caves of ice, which I only do not fear, are a dwelling to me, and the only one which man does not grudge. These bleak skies I hail, for they are kinder to me than your fellow-beings. If the multitude of mankind knew of my existence, they would do as you do, and arm themselves for my destruction. Shall I not then hate them who abhor me? I will keep no terms with my enemies. I am miserable, and they shall share my wretchedness. Yet it is in your power to recompense me, and deliver them from an evil which it only remains for you to make so great that not only you and your family, but thousands of others, shall be swallowed up in the whirlwinds of its rage. Let your compassion be moved, and do not disdain me. Listen to my tale: when you have heard that, abandon or commiserate me, as you shall judge that I deserve. But hear me. The guilty are allowed, by human laws, bloody as they are, to speak in their own defence before they are condemned. Listen to me, Frankenstein. You accuse me of murder; and yet you would, with a satisfied conscience, destroy your own creature. Oh, praise the eternal justice of man! Yet I ask you not to spare me: listen to me; and then, if you can, and if you will, destroy the work of your hands.

for every adult person you look up to in life there is trailing behind them an invisible chain gang of ghosts, all of which, as a child, you are generously spared from meeting. I know now, however, that these ghosts exist, and that other adults can see them. The lost loves, the hurt friends, the dead: they follow their owner forever. Perhaps this is why we feel so crowded around those people who we know have had hard times. Perhaps this is why we find so little to say. We suffer an odd brand of stage fright, I think, before all those dreadful eyes. And maybe that’s what my uncle had noticed about Mr. Simpson on the lawn that night of the fight. Maybe in my eyes, a child’s eyes, it was just the three of us squatting in the grass. But, to those two men, the lawn appeared to be full of bodies, full of the people they’d made mistakes with in life now tethered to them and ill-rested and serving no purpose but to remind them of the one awful thing: that life is made up, ever increasingly, of what you cannot change.

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr Erich Fromm: ‘Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure.’ Our ‘increasing mental sickness’ may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But ‘let us beware’, says Dr Fromm, ‘of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.’ The really hopeless victims of mental illness are to be found among those who appear to be most normal. ‘Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.’ They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish ‘the illusion of individuality’, but in fact they have been to a great extent de-individualized. Their conformity is developing into something like uniformity. But ‘uniformity and freedom are incompatible. Uniformity and mental health are incompatible too . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.’ In the course of evolution nature has gone to endless trouble to see that every individual is unlike every other individual. We reproduce our kind by bringing the father’s genes into contact with the mother’s. These hereditary factors may be combined in an almost infinite number of ways. Physically and mentally, each one of us is unique. Any culture which, in the interests of efficiency or in the name of some political or religious dogma, seeks to standardize the human individual, commits an outrage against man’s biological nature.

I have an-odd ability-to read very quickly.” “Oh,” Elizabeth replied, “how lucky you are. I never heard of a talent like that.” A lazy glamorous smile swept across his face, and he squeezed her hand. “It’s not nearly as uncommon as your eyes,” he said. Elizabeth thought it must be a great deal more uncommon, but she wasn’t completely certain and she let it pass. The following day, that discovery was completely eclipsed by another one. At Ian’s insistence, she’d spread the books from Havenhurst across his desk in order to go over the quarter’s accounts, and as the morning wore on, the long columns of figures she’d been adding and multiplying began to blur together and transpose themselves in her mind-due in part, she thought with a weary smile, to the fact that her husband had kept her awake half the night making love to her. For the third time, she added the same long columns of expenditures, and for the third time, she came up with a different sum. So frustrated was she that she didn’t realize Ian had come into the room, until he leaned over her from behind and put his hands on the desk on either side of her own. “Problems?” he asked, kissing the top of her head. “Yes,” she said, glancing at the clock and realizing that the business acquaintances he was expecting would be there momentarily. As she explained her problem to him, she started shoving loose papers into the books, hurriedly trying to reassemble everything and clear his desk. “For the last forty-five minutes, I’ve been adding the same four columns, so that I could divide them by eighteen servants, multiply that by forty servants which we now have there, times four quarters. Once I know that, I can forecast the real cost of food and supplies with the increased staff. I’ve gotten three different answers to those miserable columns, and I haven’t even tried the rest of the calculations. Tomorrow I’ll have to start all over again,” she finished irritably, “and it takes forever just to get all this laid out and organized.” She reached out to close the book and shove her calculations into it, but Ian stopped her. “Which columns are they?” he asked calmly, his surprised gaze studying the genuine ire on her face. “Those long ones down the left-hand side. It doesn’t matter, I’ll fight it out tomorrow,” she said. She shoved the chair back, dropped two sheets of paper, and bent over to pick them up. They’d slid beneath the kneehole of the desk, and in growing disgust Elizabeth crawled underneath to get them. Above her, Ian said, “$364.” “Pardon?” she asked when she reemerged, clutching the errant sheets of paper. He was writing it down on a scrap of paper. “$364.” “Do not make light of my wanting to know the figures,” she warned him with an exasperated smile. “Besides,” she continued, leaning up and pressing an apologetic kiss on his cheek, loving the tangy scent of his cologne, “I usually enjoy the bookwork. I’m simply a little short of sleep today, because,” she whispered, “my husband kept me awake half the night.” “Elizabeth,” he began hesitantly, “there’s something I-“ Then he shook his head and changed his mind, and since Shipley was already standing in the doorway to announce the arrival of his business acquaintances, Elizabeth thought no more of it. Until the next morning.

The second aspect of the moral appeal of the inner-child movement is consolation. Life is full of setbacks. People we love reject us. We don't get the jobs we want. We get bad grades. Our children don't need us anymore. We drink too much. We have no money. We are mediocre. We lose. We get sick. When we fail, we look for consolation, one form of which is to see the setback as something other than failure-to interpret it in a way that does not hurt as much as failure hurts. Being a victim, blaming someone else, or even blaming the system is a powerful and increasingly widespread form of consolation. It softens many of life's blows. Such shifts of blame have a glorious past. Alcoholics Anonymous made the lives of millions of alcoholics more bearable by giving them the dignity of a “disease” to replace the ignominy of “failure,” “immorality,” or “evil.” Even more important was the civil rights movement. From the Civil War to the early 1950s, black people in America did badly-by every statistic. How did this get explained? “Stupid,” “lazy,” and “immoral” were the words shouted by demagogues or whispered by the white gentry. Nineteen fifty-four marks the year when these explanations began to lose their power. In Brown v. Board of Education, the Supreme Court held that racial segregation in schools was illegal. People began to explain black failure as “inadequate education,” “discrimination,” and “unequal opportunity.” These new explanations are literally uplifting. In technical terms, the old explanations—stupidity and laziness—are personal, permanent, and pervasive. They lower self-esteem; they produce passivity, helplessness, and hopelessness. If you were black and you believed them, they were self-fulfilling. The new explanations—discrimination, bad schools, lean opportunities are impersonal, changeable, and less pervasive. They don't deflate self-esteem (in fact, they produce anger instead). They lead to action to change things. They give hope. The recovery movement enlarges on these precedents. Recovery gives you a whole series of new and more consoling explanations for setbacks. Personal troubles, you're told, do not result as feared from your own sloth, insensitivity, selfishness, dishonesty, self-indulgence, stupidity, or lust. No, they stem from the way you were mistreated as a child. You can blame your parents, your brother, your teachers, your minister, as well as your sex and race and age. These kinds of explanations make you feel better. They shift the blame to others, thereby raising self-esteem and feelings of self-worth. They lower guilt and shame. To experience this shift in perspective is like seeing shafts of sunlight slice through the clouds after endless cold, gray days. We have become victims, “survivors” of abuse, rather than “failures” and “losers.” This helps us get along better with others. We are now underdogs, trying to fight our way back from misfortune. In our gentle society, everyone roots for the underdog. No one dares speak ill of victims anymore. The usual wages of failure—contempt and pity—are transmuted into support and compassion. So the inner-child premises are deep in their appeal: They are democratic, they are consoling, they raise our self-esteem, and they gain us new friends. Small wonder so many people in pain espouse them.

I didn't just feel it; I recorded each and every sensation. I can replicate each one. I will. I'll play it back plus ten for the pastardthat caused my love to fall. And before they go down, I'll wet the concrete with their brain mattter. I'll explode their marrow out of their bones and make a mess of their capillaries. I'll make a paste of their eyes, Yasmine, I promise. I'll make them bleed from their ears and turn their digestive system against them. They'll digest their own organs. I'll increase their pain receptors so that their clothes feel like sandpaper. I'll make their own breath soun d like a DC-10 is landing in their chest. I'll fill their longs with every excessive fluid in their body I can find. I'll make a decomposing mess of them, I swear I will. They'll pray to gods they don't belive in for the pain to end before I explode each taste bud in their mough and inflame their genitals with the stray parasites they immune system usually fights off.

When a religion seeks to base its empire only upon the desire for immortality which torments every human heart equally, it can aspire to universality but, when it happens to combine with a government, it has to adopt maxims which only apply to certain nations. Therefore, by allying itself to a political power, religion increases its authority over some but loses the hope of reigning over all. As long as religion relies upon feelings which are the consolation of every suffering, it may attract the human heart to itself. When it is mixed up with the bitter passions of this world, it is sometimes forced to defend allies who have joined it through self-interest and not through love; it has to repel as enemies men who, while fighting against those allies of religion, still love religion itself. Thus, religion cannot share the material strengths of the rulers without suffering some of those animosities which the latter arouse.

A short time later, Haganah officers came to take the village from the Irgun. One officer remarked, “All of the killed, with very few exceptions, were old men, women, or children.” He noted, “The dead we found were all unjust victims and none of them had died with a weapon in their hands.” Another Haganah commander sneered, “You are swine,” and ordered his men to surround the militiamen. A tense standoff ensued as the Haganah commanders debated about forcibly disarming the dissidents and shooting them if they refused. At last, the Haganah commander ordered the Irgun to clean the village and bury the dead. They carried the bodies to a rock quarry and set them ablaze. “It was a lovely spring day,” the Haganah commander recorded. “The almond trees were in bloom, the flowers were out, and everywhere there was the stench of the dead, the thick smell of blood, and the terrible odor of the corpses burning in the quarry.”8 The next day, the Haganah commander issued a communiqué: “For a full day Etzel [Irgun] and Lechi [Stern] soldiers stood and slaughtered men, women, and children—not in the course of the operation, but in a premeditated act which had as its intention slaughter and murder only. They also took spoils, and when they finished their work, they fled.” Irgun and Stern leaders denied that any deliberate killings of civilians occurred at Deir Yassin. Menachem Begin noted that they had set up a loudspeaker at the entrance of the village, warning civilians to leave: “By giving this humane warning, our fighters threw away the element of complete surprise, and thus increased their own risk in the ensuing battle. A substantial number of the inhabitants obeyed the warning and they were unhurt. A few did not leave their stone houses—perhaps because of the confusion. The fire of the enemy was murderous—to which the number of our casualties bears elegant testimony. Our men were compelled to fight for every house; to overcome the enemy they used large numbers of hand grenades. And the civilians who had disregarded our warnings suffered inevitable casualties.”9 The Jewish Agency did not accept Begin’s explanation and immediately condemned the killings. Regardless of which view was correct, the events at Deir Yassin would have a more far-reaching impact than anyone could have imagined.

I had several reasons for writing this book. First and foremost was to tell the story of Donna’s courageous battle against triple-negative breast cancer. Moreover, I felt writing would help me deal with my profound grief following the loss of my wife, soul mate and best friend. Furthermore, I sought to increase awareness about this form of breast cancer. Triple-negative breast cancer affects less than 20 percent of all breast cancer patients. Triple-negative breast cancer is more aggressive and difficult to treat than other forms of breast cancer. Triple-negative breast cancer is also more likely to spread beyond the breast and be fatal within five years. It is my hope that this book will be helpful for caregivers who find themselves looking after a loved one who is fighting this terrible disease! When Donna was diagnosed, I had no idea what that entailed or what I needed to do to support her. I learned on the fly, made mistakes along the way, and witnessed how vital a caregiver’s support can be.

[B]y the beginning of the 21st century, the fighting female capable of spectacular violence had gained a firm ground, and there were more versions of them than ever before on the big and small screens, and the number only continues to increase. Audiences growing up in the 70s, 80s, and 90s, male and female, have been raised on depictions of women onscreen who could more than hold their own and didn’t need to be protected, at least no more than a man did.

That there is no consequence to massacring foreigners, our criminal rulers have long known, but they also know that when Pentagon guns are turned on Americans, a good portion of the world will break out in cheers, just as we've whooped and hollered as our tax-paid munitions splattered their loved ones. When blood darkens our streets, our victims will dance in theirs, no doubt, so why are our transfat asses still parked at this sad cul-de-sac as that day of reckoning looms? When you're broke, though, it's hard to move a mile, much less out of the country, so many of us will simply escape into our private universe, inside our various screens, and ignore, as best we can, an increasingly ugly reality. Moreover, some still believe there is no serious decline, while others that a unified fight is possible. For the most hopeless, there is always suicide. This month, a thirty-year-old Bensalem man and his fifty-nine-year-old mother attempted, it appears, a suicide pact by breathing toxic fumes from a borrowed generator. Only she died, however, so now he's charged with her murder. Neighbors said they had fallen on hard times and "had nothing left". Not that long ago, it was highly unusual to have young adults living with their parents, but not anymore. As this trend continues, many Americans will know exactly one house their whole lives, but at least they'll still have a home. Should you be homeless in greater Philadelphia, there is one place you can have a private bed and bathroom for a few hours, at minimal cost. Keep this information in mind, for you might need it. At Bensalem's Neshaminy Inn, you'll only have to cough up $34, including tax, if you check in after 7 a.m. and leave by 4 p.m. This will give you plenty of time to refresh yourself or even have sex, with or without a (paid) partner, many of whom routinely patrol the hallways. Dozing before dark will also spare you from the worst of the bedbugs, and don't even think of complaining about heroin addicts' bloodstains on the walls, no sheet on your bed or used condoms beneath it. You didn't pay much, OK?

So why deny ourselves… pleasure?” he whispered. Christina’s internal temperature soared. Her fear of him and her lust for him were fighting each other in her body—and lust, wanting, desire were suddenly winning. His hot words and his magnetic presence were wrapping themselves around her like a boa and squeezing the breath out of her. She was beginning to breathe harder—and faster—and she saw his eyes rivet to her chest as he watched her breasts underneath her blouse rising and falling to the rhythm of her increased breathing rate. “I… I think… you should go,” her voice came out in a breathy whisper. His gaze quickly came up to rest on her beautifully flushed face. “Okay, if that’s what you want.” “It is,” she breathed a sigh of relief at having him finally agree. “I’ll go then, but first let me at least give you this? I bought it just for you.” He held the diamond necklace out to her again. “Please?” Christina had been prepared to tell him ‘no’, but the soft, gentle way he had said the word ‘please’ did her in. He sounded like a little boy who had spent all day at school drawing a picture for the girl he liked and then she had rejected him and his gift. Okay—so she’d let him give her the necklace and then he’d leave. What harm was there in that? Bill took a few steps forward and Christina remained rooted to the spot. Slowly, he continued to approach her—as if she were a skittish colt who would bolt if he made any sudden moves. He reached her then—and stopped a foot away. Leisurely, he lifted the necklace and unclasped its opening. His slow, deliberate movements were mesmerizing Christina. Whether it was her fatigue at being up all night or her strong physical attraction to him or her love for him she didn’t know, but she was falling under his spell. Christina let her hands drop from her blouse, causing it to fall open and revealing her lacy pink bra. She then lifted her hair up off her neck and turned her back to him. She didn’t see him bridge the last few inches between them but she felt him. She saw his powerful arms come around from behind her and felt the weight of the cold, heavy necklace as he placed it around her neck. He snapped the clasp and from behind, he lowered his lips to her ears. “You look beautiful, my little spitfire,” he whispered and his breath erotically fanned the delicate insides of her ear. Christina briefly closed her eyes as she felt an intense longing for him shoot through her body. God—she wanted him so badly—and her lack of sleep had removed all her inhibitions, excuses, defenses and rationale against making love to him. Why hadn’t she wanted to make love with him before? She

Craig Bryan, a University of Texas psychologist and suicide expert who recently left the air force, told Time magazine that the military finds itself in a catch-22: “We train our warriors to use controlled violence and aggression, to suppress strong emotional reactions in the face of adversity, to tolerate physical and emotional pain, and to overcome the fear of injury and death. These qualities are also associated with increased risk for suicide.” Bryan then explained that the military can’t decrease the intensity of that conditioning “without negatively affecting the fighting capability of our military.

What level of aggressiveness do you use on an intoxicated patron at a bar that is staggering around and wanting to fight you? What level of aggressiveness do you use on a gang of thugs that have jumped you in a parking lot? I add these two extremes because you are more likely to face one of these examples than find yourself in a life-or-death struggle in a trench on the front lines of a battlefield. Do you understand the Force Continuum that is taught to Law Enforcement Officers? I would suggest that you familiarize yourself with it. Besides being an excellent mental tool to use when faced with potentially violent encounters, it could be invaluable if you ever have to justify your actions to law enforcement or before a judge. The techniques demonstrated in this book can be very serious when executed. You should have a solid understanding of the law, levels of force needed to mitigate a violent encounter, and most importantly, the moral and ethical foundation of a true warrior. A warrior that has a high level of self-confidence, but isn’t arrogant. One that trains their body and their mind for that moment that they might find themselves in a sudden violent encounter. Warriors understand when to hold back the level of their aggression, and likewise, they understand when to unleash it in all its ruthless darkness. Few in today’s society walk the true path of a warrior. Most modern warriors are in special operations in the military and within the intelligence community. Others work as overseas contractors. There are some that work in various government agencies, but on the most part average civilians will never be in the role of a true warrior. Can any of us still be thrust into a life-or-death encounter with only our four limbs and, most importantly, our head to survive the situation? Yes, but honestly the odds of being in that kind of situation are extremely low. Given the gravity of such a situation, we should all still train ourselves to be able to increase our chance of surviving. The segment of the population that doesn’t train and believes that this type of thing will never happen to them, or their loved ones, falls under the category of those to be protected. Then again, you, as an individual, have the right to turn a blind eye, though morally and ethically wrong to a warrior, in such a situation and let natural selection take its course. I couldn’t do that and I’m sure the vast majority of you feel the same way. By examining ourselves and determining that we would not stand by idly while others were attacked, adds additional responsibility and purpose.

Omega-3 optimizer: SmartPrime-Om: With his partners, Dr. Lopez has leveraged artificial intelligence to identify a cocktail of methylation pathway nutrients and plant-based bioactive ingredients found in sesame seed oil extract that can expand the benefits of fish oil and increase activity of genes and enzymes responsible for increasing the body’s “pool” of omega-3s like DHA, DPA, and EPA. SmartPrime-Om also promotes delivery of omega-3s in the ideal biochemical phospholipid package to increase benefits for most cells, tissues, and major organs. 8. 23Vitals for nutraceutical immune optimization was formulated to shore up our bodies on a molecular level and rejuvenate our immune system. It contains 23 bioactive ingredients, covering more than fifty human clinical trials showing immune system bolstering, and other ingredients to support our digestive tract, respiratory, and cardiovascular health, and muscle and joint recovery from exercise stress. It’s designed to promote a healthy immune response when we need to fight off a challenge, and then tone down inflammation once the threat has been neutralized and the “wave” has receded. Available in a ready-to-mix powder. I use this personally, and am also an investor in the company.

Our kind hence remains the kind of the soldier. Our essence: manly virtues. Our love, our obedience for all time belongs to our Führer. Our goal always remains Germany. The highest increase of our life content comes as a natural consequence of this. Not like the Roman gladiators who marched from their small world into a senseless fight in the arena with the shout: „Hail Caesar, we who are about to die salute you!” We seek instead to be worthy to step in front of the German nation when the Führer commands, to raise our arm and call out: „Those who are ready to die for the fatherland greet you, Adolf Hitler!

The practice of inclusiveness is based on the practice of understanding, compassion, and love. … Increasing our understanding and compassion makes our heart grow greater.

Study after study showed that green spaces shifted the autonomic nervous system from fight-or-flight to rest-and-digest. Consequently, moods, blood pressure, heart rate, and breathing patterns improved, and stress hormone levels decreased. Short doses of nature, including mere photographs of nature, sharpened performance. Other studies showed they increased feelings of generosity and social connectedness. The presence of houseplants in hospital rooms lessened pain and hastened recovery from surgery. Studies of functional brain scans showed regions associated with empathy and love lighting up when exposed to nature scenes, while urban scenes and sounds lit up regions associated with fear and anxiety. I added my next entry to the How to Get Off the Couch list: 4. Get a daily dose of nature.

Being yourself is not a failure, it is a win towards your own problems and so fight your battles, increase your inner strength and be tough...

Gritty Faith If God is for us, who can be against us? He who did not spare his own Son, but gave him up for us all—how will he not also, along with him, graciously give us all things? . . . No, in all these things we are more than conquerors through him who loved us. ROMANS 8:31–32, 37 NIV May the Lord himself establish you in His best purposes for you. May He strengthen you with holy conviction and gritty faith to climb every mountain He’s assigned to you. May He increase your capacity to love and encourage others. And when the enemy rises up against you, may you see with your own eyes how God fights for you. You’re on the winning side. You can rest.

If our sense of emotional worth comes primarily from our marriage, then we become highly dependent upon that relationship. We become vulnerable to the moods and feelings, the behavior and treatment of our spouse, or to any external event that may impinge on the relationship—a new child, in-laws, economic setbacks, social successes, and so forth. When responsibilities increase and stresses come in the marriage, we tend to revert to the scripts we were given as we were growing up. But so does our spouse. And those scripts are usually different. Different ways of handling financial, child discipline, or in-law issues come to the surface. When these deep-seated tendencies combine with the emotional dependency in the marriage, the spouse-centered relationship reveals all its vulnerability. When we are dependent on the person with whom we are in conflict, both need and conflict are compounded. Love-hate over-reactions, fight-or-flight tendencies, withdrawal, aggressiveness, bitterness, resentment, and cold competition are some of the usual results. When these occur, we tend to fall even further back on background tendencies and habits in an effort to justify and defend our own behavior and we attack our spouse’s. Inevitably, anytime we are too vulnerable we feel the need to protect ourselves from further wounds. So we resort to sarcasm, cutting humor, criticism—anything that will keep from exposing the tenderness within. Each partner tends to wait on the initiative of the other for love, only to be disappointed but also confirmed as to the rightness of the accusations made. There is only phantom security in such a relationship when all appears to be going well. Guidance is based on the emotion of the moment. Wisdom and power are lost in the counterdependent negative interactions. FAMILY CENTEREDNESS. Another common center is the family. This, too, may seem to be natural and proper. As an area of focus and deep investment, it provides great opportunities for deep relationships, for loving, for sharing, for much that makes life worthwhile. But as a center, it ironically destroys the very elements necessary to family success. People who are family-centered get their sense of security or personal worth from the family tradition and culture or the family reputation. Thus, they become vulnerable to any changes in that tradition or culture and to any influences that would affect that reputation. Family-centered parents do not have the emotional freedom, the power, to raise their children with their ultimate welfare truly in mind. If they derive their own

But for every adult person you look up to in life there is trailing behind them an invisible chain gang of ghosts, all of which, asa child you are generously spared from meeting. I know now, however, that these ghosts exist, and that other adults can see them. The lost loves, the hurt friends, the dead: they follow their owner forever. Perhaps this is why we feel so crowded around those people who we know have had hard times. Perhaps this is why we find so little to say. We suffer an odd brand of stage fright, I think, before all those dreadful eyes. And maybe that’s what my uncle had noticed about Mr. Simpson on the lawn that night of the fight. Maybe in my eyes, a child’s eye, it was just the three of us squatting in the grass. But, to those two men, the lawn appeared to be full of bodies, full of the people they’d made mistakes with in life now tethered to them and ill-rested and serving no purpose but to remind them of the one awful things: that life is made up, ever increasingly, of what you cannot change.

So you’re saying,” I interjected, “that there is no organized, conspiratorial evil in the world, no satanic plot to which we fall prey?” “None. There is only human fear and the bizarre ways that humans try to ward it off.” “What about the many references in sacred texts and scriptures to Satan?” “This idea is a metaphor, a symbolic way of warning people to look to the divine for security, not to their sometimes tragic ego urges and habits. Blaming an outside force for everything bad was perhaps important at a certain stage in human development. But now it obscures the truth, because blaming our behavior on forces outside ourselves is a way of avoiding responsibility. And we tend to use the idea of Satan to project that some people are inherently evil so we can dehumanize the ones we disagree with and write them off. It is time now to understand the true nature of human evil in a more sophisticated way and then to deal with it.” “If there is no satanic plot,” I said, “then ‘possession’ doesn’t exist.” “That’s not so,” Wil said emphatically. “Psychological ‘possession’ does exist. But it is not the result of a conspiracy of evil; it is just energy dynamics. Fearful people want to control others. That’s why certain groups try to pull you in and convince you to follow them, and ask you to submit to their authority, or fight you if you try to leave.” “When I was first drawn into that illusory town, I thought I had been possessed by some demonic force.” “No, you were drawn in because you made the same mistake you made earlier: you didn’t just open up and listen to those souls; you gave yourself over to them, as if they automatically had all the answers, without checking to see if they were connected and motivated by love. And unlike the souls who are divinely connected, they didn’t back away from you. They just pulled you into their world, the same way some crazy group or cult might do in the physical dimension if you don’t discriminate.” Wil paused as if in thought, then continued. “All this is more of the Tenth Insight; that’s why we’re seeing it. As communication between the two dimensions increases, we’ll begin to have more encounters with souls in the Afterlife. This part of the Insight is that we must discern between those souls who are awake and connected with the spirit of love and those who are fearful and stuck in an obsessive trance of some kind. But we must do so without invalidating and dehumanizing those caught in such fear dramas by thinking they are demons or devils. They are souls in a growth process, just like us.