Flee Important Quotes

There were no formerly heroic times, and there was no formerly pure generation. There is no one here but us chickens, and so it has always been: A people busy and powerful, knowledgeable, ambivalent, important, fearful, and self-aware; a people who scheme, promote, deceive, and conquer; who pray for their loved ones, and long to flee misery and skip death. It is a weakening and discoloring idea, that rustic people knew God personally once upon a time-- or even knew selflessness or courage or literature-- but that it is too late for us. In fact, the absolute is available to everyone in every age. There never was a more holy age than ours, and never a less.

It is always now. This might sound trite, but it is the truth. It’s not quite true as a matter of neurology, because our minds are built upon layers of inputs whose timing we know must be different. But it is true as a matter of conscious experience. The reality of your life is always now. And to realize this, we will see, is liberating. In fact, I think there is nothing more important to understand if you want to be happy in this world. But we spend most of our lives forgetting this truth—overlooking it, fleeing it, repudiating it. And the horror is that we succeed. We manage to avoid being happy while struggling to become happy, fulfilling one desire after the next, banishing our fears, grasping at pleasure, recoiling from pain—and thinking, interminably, about how best to keep the whole works up and running.

HOME no one leaves home unless home is the mouth of a shark you only run for the border when you see the whole city running as well your neighbors running faster than you breath bloody in their throats the boy you went to school with who kissed you dizzy behind the old tin factory is holding a gun bigger than his body you only leave home when home won’t let you stay. no one leaves home unless home chases you fire under feet hot blood in your belly it’s not something you ever thought of doing until the blade burnt threats into your neck and even then you carried the anthem under your breath only tearing up your passport in an airport toilets sobbing as each mouthful of paper made it clear that you wouldn’t be going back. you have to understand, that no one puts their children in a boat unless the water is safer than the land no one burns their palms under trains beneath carriages no one spends days and nights in the stomach of a truck feeding on newspaper unless the miles travelled means something more than journey. no one crawls under fences no one wants to be beaten pitied no one chooses refugee camps or strip searches where your body is left aching or prison, because prison is safer than a city of fire and one prison guard in the night is better than a truckload of men who look like your father no one could take it no one could stomach it no one skin would be tough enough the go home blacks refugees dirty immigrants asylum seekers sucking our country dry niggers with their hands out they smell strange savage messed up their country and now they want to mess ours up how do the words the dirty looks roll off your backs maybe because the blow is softer than a limb torn off or the words are more tender than fourteen men between your legs or the insults are easier to swallow than rubble than bone than your child body in pieces. i want to go home, but home is the mouth of a shark home is the barrel of the gun and no one would leave home unless home chased you to the shore unless home told you to quicken your legs leave your clothes behind crawl through the desert wade through the oceans drown save be hunger beg forget pride your survival is more important no one leaves home until home is a sweaty voice in your ear saying- leave, run away from me now i dont know what i’ve become but i know that anywhere is safer than here

The Shah stayed on the throne until 1979, when he fled Iran to escape the Islamic revolution. Since then, this old and great civilization has been discussed mostly in connection with fundamentalism, fanaticism, and terrorism. As an Iranian who has lived more than half of my life in Iran, I know that this image is far from the truth. This is why writing "Persepolis" was so important to me. I believe that an entire nation should not be judged by the wrongdoings of a few extremists. I also don't want those Iranians who lost their lives in prisons defending freedom, who died in the war against Iraq, who suffered under various repressive regimes, or who were forced to leave their families and flee their homeland to be forgotten. One can forgive but one should never forget.

We lead a difficult life, not always managing to fit our actions to the vision we have of the world. (And when I think I have caught a glimpse of the color of my fate, it flees from my gaze.) We struggle and suffer to reconquer our solitude. But a day comes when the earth has its simple and primitive smile. Then, it is as if the struggles and life within us were rubbed out. Millions of eyes have looked at this landscape, and for me it is like the first smile of the world. It takes me out of myself, in the deepest meaning of the expression. It assures me that nothing matters except my love, and that even this love has no value for me unless it remains innocent and free. It denies me a personality, and deprives my suffering of its echo. The world is beautiful, and this is everything. The great truth which it patiently teaches me is that neither the mind nor even the heart has any importance. And that the stone warmed by the stone or the cypress tree swelling against the empty sky set a boundary to the only world in which "to be right" has any meaning: nature without men. This world reduces me to nothing. It carries me to the very end. Without anger, it denies that I exist. And, agreeing to my defeat, I move toward a wisdom where everything has already been conquered -- except that tears come into my eyes, and this great sob of poetry which swells my heart makes me forget the truth of the world.

The time between first and second sleep is neither slumber nor waking. Too much dark and your mind will stay at rest, too much light and your dreams will surely flee. Use this time wisely—for writing spells, summoning spirits, and, most important, remembering your dreams. Queens have been crowned, schemes hatched, fortunes gained, demons defeated, lovers found—all from visions born in the stillness of the night. In dreams, our souls are given the eyes of Fate. Dreams must be encouraged by all possible means. —The Grimoire of Eleanor St. Clair

Free your mind. Disentangle your mindset from what can set your mind from your true purpose. Dare when you have to. Enjoy when it is a must. Relax when there is the need to, but, don’t spend the time. Don’t let wealth be a hindrance to fulfilling your true you. Don’t let poverty captivate your true you. Don’t let the environment engulf your true purpose; if possible flee to be free to dare. We all have excuses. Yourself is the most important factor in fulfilling your true you. Free your mind!!!

In vain he flees his troubles on a horse — They share the saddle and see him on his course.4

Know the fortunate in order to choose them, and the unfortunate in order to flee from them. Bad luck is usually brought on by stupidity, and among outcasts nothing is so contagious. Never open the door to the least of evils, for many other, greater ones lurk outside. The trick is to know what cards to get rid of. The least card in the winning hand in front of you is more important than the best card in the losing hand you just laid down. When in doubt, it is good to draw near the wise and the prudent. Sooner or later they will be fortunate.

I had to keep my hands clenched at my sides to avoid wiping my sweaty palms on the skirts of my gown as I reached the dining room, and immediately contemplated bolting upstairs and changing into a tunic and pants. But I knew they’d already heard me, or smelled me, or used whatever heightened senses they had to detect my presence, and since fleeing would only make it worse, I found it in myself to push open the double doors. Whatever discussion Tamlin and Lucien had been having stopped, and I tried not to look at their wide eyes as I strode to my usual place at the end of the table. “Well, I’m late for something incredibly important,” Lucien said, and before I could call him on his outright lie or beg him to stay, the fox-masked faerie vanished.

Stick with me here, because this is important: Virtually nothing we come up against in our individual Christian lives is more formidable than a stronghold. The very nature of the term tells us that whatever it is, it has a “strong hold” on us. Strongholds can’t be swept away with a spiritual broom. We can’t fuss at them and make them flee. We can’t ignore them until they disappear. Strongholds are broken one way only: they have to be demolished.

After fleeing Nazi-occupied Poland, Nobel laureate Isaac Bashevis Singer compared species bias to the “most extreme racist theories.” Singer argued that animal rights was the purest form of social-justice advocacy, because animals are the most vulnerable of all the downtrodden. He felt that mistreating animals was the epitome of the “might-makes-right” moral paradigm. We trade their most basic and important interests against fleeting human ones only because we can.

The parable of the spider was not invented by Scott. There is a much older storytelling tradition, spanning many cultures, about their industry and perseverance. Spiders and caves come up again and again, often in tales to comfort children. One old fable has the holy family fleeing Herod’s men soon after Christ’s birth. They take shelter in a cave and a spider, understanding the importance of the child, spins a web across the cave mouth to make it look as if no one has entered in a long time. Overnight the strands are covered by glittering frost and by the time the soldiers arrive, the illusion is complete. Tinsel is hung on Christmas trees in memory of the crucial role played by another spider and another web.

And so, it is not our own life that we live, but the lives of the dead, and the soul that dwells within us is no single spiritual entity, making us personal and individual, created for our service, and entering into us for our joy. It is something that has dwelt in fearful places, and in ancient sepulchres has made its abode. It is sick with many maladies, and has memories of curious sins. It is wiser than we are, and its wisdom is bitter. It fills us with impossible desires, and makes us follow what we know we cannot gain. One thing, however, Ernest, it can do for us. It can lead us away from surroundings whose beauty is dimmed to us by the mist of familiarity, or whose ignoble ugliness and sordid claims are marring the perfection of our development. It can help us to leave the age in which we were born, and to pass into other ages, and find ourselves not exiled from their air. It can teach us how to escape from our experience, and to realise the experiences of those who are greater than we are. The pain of Leopardi crying out against life becomes our pain. Theocritus blows on his pipe, and we laugh with the lips of nymph and shepherd. In the wolfskin of Pierre Vidal we flee before the hounds, and in the armour of Lancelot we ride from the bower of the Queen. We have whispered the secret of our love beneath the cowl of Abelard, and in the stained raiment of Villon have put our shame into song. We can see the dawn through Shelley's eyes, and when we wander with Endymion the Moon grows amorous of our youth. Ours is the anguish of Atys, and ours the weak rage and noble sorrows of the Dane. Do you think that it is the imagination that enables us to live these countless lives? Yes: it is the imagination; and the imagination is the result of heredity. It is simply concentrated race-experience.

I was starting to remember the whole problem now: I hate these fucking people [people at Tea Party rallies, ed]. It's never been just political, it's personal. I'm not convinced anyone in this country except the kinds of weenies who thought student council was important really cares about large versus small government or strict constructionalism versus judicial activism. The ostensible issues are just code words in an ugly snarl of class resentment, anti-intellectualism, old-school snobbery, racism, and who knows what else - grudges left over from the Civil War, the sixties, gym class. The Tea Party likes to cite a poll showing that their members are wealthier and better educated than te general populace, but to me they mostly looked like the same people I'd had to listen to in countless dive bars railing against "edjumicated idiots" and explaining exactly how Nostradamus predicted 9/11, the very people I and everyone I know fled our hometowns to get away from. So far all my interactions at the rally were only reinforcing my private theory - I suppose you might call it a prejudice - that liberals are the ones who went to college, moved to the nearest city where no one would call them a fag, and now only go back for holidays; conservatives are the ones who married their high school girlfriends, bought houses in their hometowns, and kept going to church and giving a shit who won the homecoming game. It's the divide between the Got Out and the Stayed Put. This theory also account for the different reactions of these two camps when the opposition party takes power, raising the specter of either fascist or socialist tyranny: the Got Outs always fantasize about fleeing the country for someplace more civilized - Canada, France, New Zealand; the Stayed Put just di further in, hunkering down in compounds, buying up canned goods and ammo.

I had to keep my hands clenched at my sides to avoid wiping my sweaty palms on the skirts of my gown as I reached the dining room, and immediately contemplated bolting upstairs and changing into a tunic and pants. But I knew they’d already heard me, or smelled me, or used whatever heightened senses they had to detect my presence, and since fleeing would only make it worse, I found it in myself to push open the double doors. Whatever discussion Tamlin and Lucien had been having stopped, and I tried not to look at their wide eyes as I strode to my usual place at the end of the table. “Well, I’m late for something incredibly important,” Lucien said, and before I could call him on his outright lie or beg him to stay, the fox-masked faerie vanished. I could feel the full weight of Tamlin’s undivided attention on me—on every breath and movement I took. I studied the candelabras atop the mantel beside the table. I had nothing to say that didn’t sound absurd—yet for some reason, my mouth decided to start moving. “You’re so far away.” I gestured to the expanse of table between us. “It’s like you’re in another room.” The quarters of the table vanished, leaving Tamlin not two feet away, sitting at an infinitely more intimate table. I yelped and almost tipped over in my chair. He laughed as I gaped at the small table that now stood between us. “Better?” he asked. I ignored the metallic tang of magic as I said, “How … how did you do that? Where did it go?” He cocked his head. “Between. Think of it as … a broom closet tucked between pockets of the world.” He flexed his hands and rolled his neck, as if shaking off some pain. “Does it tax you?” Sweat seemed to gleam on the strong column of his neck. He stopped flexing his hands and set them flat on the table. “Once, it was as easy as breathing. But now … it requires concentration.” Because of the blight on Prythian and the toll it had taken on him. “You could have just taken a closer seat,” I said. Tamlin gave me a lazy grin. “And miss a chance to show off to a beautiful woman? Never.

Thus, the person of experience and reflection writes history. Anyone who has not experienced life on a greater and higher level than everyone else will not know how to interpret the greatness and loftiness of the past. The utterance of the past is always an oracular pronouncement. You will understand it only as builders of the future and as people who know about the present. People now explain the extraordinarily deep and far-reaching effect of Delphi by the particular fact that the Delphic priests had precise knowledge about the past. It is appropriate now to understand that only the man who builds the future has a right to judge the past. In order to look ahead, set yourselves an important goal, and at the same time control that voluptuous analytical drive with which you now lay waste the present and render almost impossible all tranquility, all peaceful growth and maturing. Draw around yourself the fence of a large and extensive hope, an optimistic striving. Create in yourselves a picture to which the future is to correspond, and forget the myth that you are epigones. You have enough to plan and to invent when you imagine that future life for yourselves. But in considering history do not ask that she show you the 'How?' and the 'With what?' If, however, you live your life in the history of great men, then you will learn from history the highest command: to become mature and to flee away from that paralyzing and prohibiting upbringing of the age, which sees advantages for itself in not allowing you to become mature, in order to rule and exploit you, the immature. And when you ask after biographies, then do not ask for those with the refrain 'Mr. Soandso and His Age' but for those whose title page must read 'A Fighter Against His Age.' Fill your souls with Plutarch, and dare to believe in yourselves when you have faith in his heroes. With a hundred people raised in such an unmodern way, that is, people who have become mature and familiar with the heroic, one could permanently silence the entire noisy pseudo-education of this age.

Amos [Tversky] liked to say that if you are asked to do anything—go to a party, give a speech, lift a finger—you should never answer right away, even if you are sure that you want to do it. Wait a day, Amos said, and you’ll be amazed how many of those invitations you would have accepted yesterday you’ll refuse after you have had a day to think it over. A corollary to his rule for dealing with demands upon his time was his approach to situations from which he wished to extract himself. A human being who finds himself stuck at some boring meeting or cocktail party often finds it difficult to invent an excuse to flee. Amos’s rule, whenever he wanted to leave any gathering, was to just get up and leave. Just start walking and you’ll be surprised how creative you will become and how fast you’ll find the words for your excuse, he said. His attitude to the clutter of daily life was of a piece with his strategy for dealing with social demands. Unless you are kicking yourself once a month for throwing something away, you are not throwing enough away, he said. Everything that didn’t seem to Amos obviously important he chucked, and thus what he saved acquired the interest of objects that have survived a pitiless culling.

Harlow provided another important lesson, thanks to another study painful to contemplate. Infant monkeys were raised with chicken-wire surrogates with air jets in the middle of their torsos. When an infant clung, she’d receive an aversive blast of air. What would a behaviorist predict that the monkey would do when faced with such punishment? Flee. But, as in the world of abused children and battered partners, infants held harder. Why do we often become attached to a source of negative reinforcement, seek solace when distressed from the cause of that distress? Why do we ever love the wrong person, get abused, and return for more?

These stories are real, the dreams are real, yet the dilemmas each person faces are founded on the presences that haunt from their past. We see again the twin mechanisms present in all relationships: projection and transference. Each of them, meeting any stranger, reflexively scans the data of history for clues, expectations, possibilities. This scanning mechanism is instantaneous, mostly unconscious, and then the lens of history slips over one's eyes. This refractive lens alters the reality of the other and brings to consciousness a necessarily distorted picture. Attached to that particular lens is a particular history, the dynamics, the script, the outcomes of which are part of the transferred package. Freud once humorously speculated that when a couple goes to bed there are six people jammed together because the spectral presences of the parents are unavoidable. One would have to add to this analogy the reminder that those parents also import their own relational complexes from their parents, so we quickly have fourteen underfoot, not to mention the persistence of even more ancestral influences. How could intimate relationships not be congested arenas? As shopworn as the idea seems, we cannot overemphasize the importance of primal imagoes playing a domineering role in our relational patterns. They may be unconscious, which grants them inordinate power, or we may flee them, but they are always present. Thus, for example, wherever the parent is stuck—such as Damon's mother who only equates sexuality with the perverse and the unappealing, and his father who stands de-potentiated and co-opted—so the child will feel similarly constrained or spend his or her life trying to break away (“anything but that”) and still be defined by someone else's journey. How could Damon not feel depressed, then, at his own stuckness, and how could he not approach intimacy with such debilitating ambivalence?

She said that each of us is born with a box of matches inside us but we can't strike them all by ourselves; just as in the experiment, we need oxygen and a candle to help. In this case, the oxygen, for example, would come from the breath of the person you love; the candle could be any kind of food, music, caress, words, or sound that engenders the explosion that lights one of the matches. For a moment we are dazzled by an intense emotion. A pleasant warmth grows within us, fading slowly as time goes by, until a new explosion comes along to revive it. Each person has to discover what will set off those explosions in order to live, since the combustion that occurs when one of them is ignited is what nourishes the soul. That fire, in short, is its food. If one doesn't find out in time what will set off those explosions, the box of matches dampens, and not a single match will ever be lighted. If that happens, the soul flees from the body and goes to wander among the deepest shades, trying in vain to find food to nourish itself, unaware that only the body it left behind, cold, and defenseless, is capable of providing that food. That's why it's important to keep your distance from people who have frigid breath. Just their presence can put out the most intense fire, with results we're familiar with. If we stay a good distance away from those people, it's easier to protect ourselves from being extinguished.

It was important to me back then to feel, to be wily. To feel small, slick, quick, amphibious, dexterous, capable. I didn’t know then Barthes’s book The Neutral, but if I had, it would have been my anthem—the Neutral being that which, in the face of dogmatism, the menacing pressure to take sides, offers novel responses: to flee, to escape, to demur, to shift or refuse terms, to disengage, to turn away. The otter was thus a complex sort of stand-in, or fake-out, another identity I felt sure I could shimmy out of. But whatever I am, or have since become, I know now that slipperiness isn’t all of it. I know now that a studied evasiveness has its own limitations, its own ways of inhibiting certain forms of happiness and pleasure. The pleasure of abiding. The pleasure of insistence, of persistence. The pleasure of obligation, the pleasure of dependency. The pleasures of ordinary devotion. The pleasure of recognizing that one may have to undergo the same realizations, write the same notes in the margin, return to the same themes in one’s work, relearn the same emotional truths, write the same book over and over again-not because one is stupid or obstinate or incapable for change, but because such revisitations constitute a life.

Article IV The better to secure and perpetuate mutual friendship and intercourse among the people of the different States in this Union, the free inhabitants of each of these States, paupers, vagabonds, and fugitives from justice excepted, shall be entitled to all privileges and immunities of free citizens in the several States; and the people of each State shall free ingress and regress to and from any other State, and shall enjoy therein all the privileges of trade and commerce, subject to the same duties, impositions, and restrictions as the inhabitants thereof respectively, provided that such restrictions shall not extend so far as to prevent the removal of property imported into any State, to any other State, of which the owner is an inhabitant; provided also that no imposition, duties or restriction shall be laid by any State, on the property of the United States, or either of them. If any person guilty of, or charged with, treason, felony, or other high misdemeanor in any State, shall flee from justice, and be found in any of the United States, he shall, upon demand of the Governor or executive power of the State from which he fled, be delivered up and removed to the State having jurisdiction of his offense. Full faith and credit shall be given in each of these States to the records, acts, and judicial proceedings of the courts and magistrates of every other State.

It works far better,” Jane went on, apparently still intent on berating him, “when you trust those people with the truth. When you give them all the facts.” Her tone put him on the defensive. “You mean, the way you did when you told me about Nancy’s disappearance?” Jane paled. “Well…that was different.” “How so?” He approached her with a scowl. “You left out the important fact that she might be pregnant. If I’d known, we would all have left for York as soon as Tristan could join us, and we wouldn’t have wasted so much time.” Her throat moved convulsively. “You can’t blame me for that. I was protecting Nancy.” “And all those years ago, I was protecting you,” he said fiercely. He took another step toward her. “I know you resent how I manipulated you into jilting me, but my damned brother had just torn my family apart, and I wasn’t sure what lay ahead of me. I couldn’t bear to watch your love for me die in the slums of London.” “So you killed it instead?” she choked out. His heart faltered. “Did I?” Alarm spread over her face. Then she turned, as if to flee. He grabbed her arm to tug her up close to him. She wouldn’t look at him, which only inflamed him more. “I answered your questions,” he rasped. “Now answer mine.” He could feel her tremble, see uncertainty flash over her face in profile. Utter silence reigned in the room. Even the servants had apparently finished in the dining room across the hall, for no sound penetrated their private little sanctuary. “I can’t,” she whispered at last. “I don’t know the answer.

This, of course, gives rise to the argument of the invalidation of the Old Testament with the coming of the New, the idea being that the actions of Jesus were so antithesis to the “laws” prescribed in Exodus and Leviticus that the modern Christian should base the standards of his doctrine on the teaching of the son of their god instead. There are several large flaws with this reasoning, my favorite being the most obvious: no one does it, and if they did, what would be the point of keeping the Old Testament? How many Christian sermons have been arched around Old Testament verses, or signs waved at protests and marches bearing Leviticus 18:22, etc? Where stands the basis for the need to splash the Decalogue of Exodus in public parks and in school rooms, or the continuous reference of original sin and the holiness of the sabbath (which actually has two distinctly different definitions in the Old Testament)? A group of people as large as the Christian nation cannot possibly hope to avoid the negative reaction of Old Testament nightmares (e.g. genocide, rape, and infanticide, amongst others) by claiming it shares no part of their modern doctrine when, in actuality, it overflows with it. Secondly, one must always remember that the New Testament is in constant coherence with proving the prophecy of the Old Testament, continuously referring to: “in accordance with the prophet”, etc., etc., ad nauseum—the most important of which coming from the words of Jesus himself: “Do not think I have come to abolish the law or the prophets. I have not come to abolish but to fulfill. Amen, I say to you, until heaven and earth pass away, not the smallest part or the smallest part of a letter will pass from the law, until all things have taken place.” (Matthew 5:17) And even this is hypocritical, considering how many times Jesus himself stood in the way of Mosaic law, most notably against the stoning of the woman taken by the Pharisees for adultery, the punishment of which should have resulted in her death by prophetic mandate of the Old Testament despite the guilt that Jesus inflicted upon her attackers (a story of which decent evidence has been discovered by Bart Ehrman and others suggesting that it wasn’t originally in the Gospel of John in the first place [7]). All of this, of course, is without taking into account the overwhelming pile of discrepancies that is the New Testament in whole, including the motivation for the holy family to have been in Bethlehem versus Nazareth in the first place (the census that put them there or the dream that came to Joseph urging him to flee); the first three Gospels claim that the Eucharist was invented during Passover, but the Fourth says it was well before, and his divinity is only seriously discussed in the Fourth; the fact that Herod died four years before the Current Era; the genealogy of Jesus in the line of David differs in two Gospels as does the minutiae of the Resurrection, Crucifixion, and the Anointment—on top of the fact that the Gospels were written decades after the historical Jesus died, if he lived at all.

1. Never forget what you are, for surely the world will not. Make it your strength. Then it can never be your weakness. Armor yourself in it, and it will never be used to hurt you. 2. The man who passes the sentence should swing the sword. 3. A wise man does not make demands of kings. 4. A mind needs a book as a sword needs a whetstone, if it is to keep it's edge. 5. People often claim to hunger for truth, but seldom like the taste when it's served up. 6. A reader lives a thousand lives before he dies. The man who never reads lives only one. 7. I swear to you, sitting a throne is a thousand times harder than winning one. 8. In the world as I have seen it, no man grows rich by kindness. 9. If a man paints a target on his chest, he should expect that sooner or later someone will loose an arrow on him. 10. Crowns do queer things to the heads beneath them. 11. In battle a Captain's lungs are as important as his sword arm. I does not matter how brave or brilliant the man is if his commands can't be heard. 12. A man is never so vulnerable in battle as when he flees. 13. Gold has it's uses, but wars are won with iron. 14. The man who fears losing has already lost. 15. Words are wind. 16. The unseen enemy is always the most fearsome. 17. Sharp steel and strong arms rule this world, don't ever believe any different. 18. Give gold to a foe and he will just come back for more. 19. In this world only winter is certain. 20. The gods have no mercy. That's why they're gods. 21. I have learned that the contents of a man's letters are more valuable than the contents of his wallet

You have to eat the shit," he repeated over and over during one of our first sessions. He had the tone and zeal of a boxing trainer. "Shit tastes good!" "What does that even mean?" I chuckled. "Don't laugh," he said sternly. Marshall told me that my job wasn't to cook food. It wasn't about looking at numbers or commanding people, either. My company would live or die based on my capacity to eat shit and like it. "I am going to watch you eat as many bowls of shit as our time will allow," he said. We had plenty of time. Eating shit meant listening. Eating shit meant acknowledging my errors and shortcomings. Eating shit meant facing confrontations that made me uncomfortable. Eating shit meant putting my cell phone away when someone was talking to me. Eating shit meant not fleeing. Eating shit meant being grateful. Eating shit meant controlling myself when people fell short of expectations. Eating shit meant putting others before myself. This last detail was important. With Dr. Eliot, I got away with describing my MO as self-destructive--my managerial tendencies were harmful, but only to me. Now, according to Marshall, I was using that assessment as cover for my poor behavior. In my mind, all the people who had left Momofuku were leaving me. When they failed at their jobs, they were betraying me. Marshall pointed out the ugly truth that this belied. I believed that the people at Momofuku were there to serve me. I had always wielded my dedication to Momofuku with great arrogance. Friendships could crumble, hearts could break, cooks could fall to their knees and cry: all collateral damage in the noble pursuit of bringing good food to more people. I believed that I was Momofuku and that everything I did was for Momofuku. Therefore, whatever was good for me was good for Momofuku.

We ought to recognize the darkness of the culture of death when it shows up in our own voices. I am startled when I hear those who claim the name of Christ, and who loudly profess to be pro-life, speaking of immigrants with disdain as “those people” who are “draining our health care and welfare resources.” Can we not see the same dehumanizing strategies at work in the abortion-rights activism that speaks of the “product of conception” and the angry nativism that calls the child of an immigrant mother an “anchor baby”? At root, this is a failure to see who we are. We are united to a Christ who was himself a sojourner, fleeing political oppression (Matt. 2:13–23), and our ancestors in Israel were themselves a migrant people (Exod. 1:1–14; 1 Chron. 16:19; Acts. 7:6). Moreover, our God sees the plight of the fatherless and the blood of the innocent, but he also tells us that because he loves the sojourner and cares for him so should we, “for you were sojourners in the land of Egypt” (Deut. 10:18–19). We might disagree on the basis of prudence about what specific policies should be in place to balance border security with compassion for the immigrants among us, but a pro-life people have no option to respond with loathing or disgust at persons made in the image of God. We might or might not be natural-born Americans, but we are, all of us, immigrants to the kingdom of God (Eph. 2:12–14). Whatever our disagreements on immigration as policy, we must not disagree on whether immigrants are persons. No matter how important the United States of America is, there will come a day when the United States will no longer exist. But the sons and daughters of God will be revealed. Some of them are undocumented farm-workers and elementary-school janitors now. They will be kings and queens then. They are our brothers and sisters forever. We need to stand up against bigotry and harassment and exploitation, even when such could be politically profitable to those who stand with us on other issues. The image of God cannot be bartered away, at the abortion clinic counter or anywhere else.

It turns out that our perspective has a surprising amount of influence over the body’s stress response. When we turn a threat into a challenge, our body responds very differently. Psychologist Elissa Epel is one of the leading researchers on stress, and she explained to me how stress is supposed to work. Our stress response evolved to save us from attack or danger, like a hungry lion or a falling avalanche. Cortisol and adrenalin course into our blood. This causes our pupils to dilate so we can see more clearly, our heart and breathing to speed up so we can respond faster, and the blood to divert from our organs to our large muscles so we can fight or flee. This stress response evolved as a rare and temporary experience, but for many in our modern world, it is constantly activated. Epel and her colleague, Nobel Prize–winning molecular biologist Elizabeth Blackburn, have found that constant stress actually wears down our telomeres, the caps on our DNA that protect our cells from illness and aging. It is not just stress but our thought patterns in general that impact our telomeres, which has led Epel and Blackburn to conclude that our cells are actually “listening to our thoughts.” The problem is not the existence of stressors, which cannot be avoided; stress is simply the brain’s way of signaling that something is important. The problem—or perhaps the opportunity—is how we respond to this stress. Epel and Blackburn explain that it is not the stress alone that damages our telomeres. It is our response to the stress that is most important. They encourage us to develop stress resilience. This involves turning what is called “threat stress,” or the perception that a stressful event is a threat that will harm us, into what is called “challenge stress,” or the perception that a stressful event is a challenge that will help us grow. The remedy they offer is quite straightforward. One simply notices the fight-or-flight stress response in one’s body—the beating heart, the pulsing blood or tingling feeling in our hands and face, the rapid breathing—then remembers that these are natural responses to stress and that our body is just preparing to rise to the challenge. •

When We Seek Protection from Sexual Immorality Flee sexual immorality. Every sin that a man does is outside the body, but he who commits sexual immorality sins against his own body. 1 CORINTHIANS 6:18 SEXUAL SIN IS WORSE than other sins because it has consequences in our own body. Being that our body is the temple of the Holy Spirit, that means sexual sin of any kind—even in the mind—causes great conflict within us, for how can dark live alongside light? One of the ways to avoid sexual temptation is to stay close to God and His Word. The other is not to neglect the sexual needs of your spouse. Sexual intimacy is an important way to bring unity into your marriage. Joining your hearts, minds, and bodies breaks down any stronghold of separation between you and reaffirms your oneness. Your husband most likely is out working in the world where a spirit of lust is everywhere. He needs your prayers for protection and the strength to resist it when it presents itself. The same is true for you too. It is dangerous to think that sexual failure cannot happen to you or your husband in a moment of weakness or vulnerability—even if it is only in the mind. Thoughts have consequences, and that’s why God tells us to take every thought captive. We have to take charge of our mind in order to stay undeceived. There is no safe place where infidelity, or the idea of it, cannot reveal itself as an option. If infidelity has already happened to one of you, ask God for His healing and restoring power to work a miracle of deliverance, forgiveness, and restoration in both of you. And get help. This is too big an issue to go through alone. Ask God to enable you and your husband to see to it that this important area of your life is not polluted by neglect, selfishness, busyness, or the inability to keep your eyes from evil. Seek God for the strength to flee sexual sin—even if you think this can never happen to you. That story is way too familiar. My Prayer to God LORD, I pray You will help my husband and me to resist sexual temptation of any kind, even in the mind. Strengthen us so we will not surrender to the lust of the world that strives to keep us dissatisfied with what we have. Protect us from being lured to look and wonder, or to succumb and wander. Help us to flee at the first sign of any possibility of sexual sin and run immediately to You. Give us eyes to see what is truly happening even before it happens so that we can avoid the deception of immorality. Teach us how to maintain control over our own body, mind, and soul so that we are ever mindful of the purity You want us to live in (1 Thessalonians 4:3-5). Where either of us has fallen into sexual immorality in the past—even if only in the mind—I pray You would set us completely free from the severe bondage of that. Work a miracle of restoring trust and forgiveness between us. Only You have the power to free us from the debilitating sense of betrayal and can restore us to a new beginning. Keep us both strong in faith, in self-control, in Your Word, and in Your presence so that sexual sin is never a part of our future. In Jesus’ name I pray.

We neither surrender to the world nor flee from the world. We are to penetrate the world with a new and different spirit.

The Warburg family is the most important ally of the Rothschilds, and the history of this family is at least equally interesting. The book The Warburgs shows that the bloodline of this family dates back to the year 1001.[28] Whilst fleeing from the Muslims, they established themselves in Spain. There they were pursued by Fernando of Aragon and Isabella of Castile and moved to Lombardy. According to the annals of the city of Warburg, in 1559, Simon von Cassel was entitled to establish himself in this city in Westphalia, and he changed his surname to Warburg. The city register proves that he was a banker and a trader. The real banking tradition was beginning to take shape when three generations later Jacob Samuel Warburg immigrated to Altona in 1668. His grandson Markus Gumprich Warburg moved to Hamburg in 1774, where his two sons founded the well-known bank Warburg & Co. in 1798. With the passage of time, this bank did business throughout the entire world. By 1814, Warburg & Co had business relations with the Rothschilds in London. According to Joseph Wechsberg in his book The Merchant Bankers, the Warburgs regarded themselves equal to the Rothschild, Oppenheimer and Mendelsohn families.[29] These families regularly met in Paris, London and Berlin. It was an unwritten rule that these families let their descendants marry amongst themselves. The Warburgs married, just like the Rothschilds, within houses (bloodlines). That’s how this family got themselves involved with the prosperous banking family Gunzberg from St. Petersburg, with the Rosenbergs from Kiev, with the Oppenheims and Goldschmidts from Germany, with the Oppenheimers from South Africa and with the Schiffs from the United States.[30] The best-known Warburgs were Max Warburg (1867-1946), Paul Warburg (1868-1932) and Felix Warburg (1871-1937). Max Warburg served his apprenticeship with the Rothschilds in London, where he asserted himself as an expert in the field of international finances. Furthermore, he occupied himself intensively with politics and, since 1903, regularly met with the German minister of finance. Max Warburg advised, at the request of monarch Bernhard von Bülow, the German emperor on financial affairs. Additionally, he was head of the secret service. Five days after the armistice of November 11, 1918 he was delegated by the German government as a peace negotiator at a peace committee in Versailles. Max Warburg was also one of the directors of the Deutsche Reichsbank and had financial importances in the war between Japan and Russia and in the Moroccan crisis of 1911. Felix Warburg was familiarized with the diamond trade by his uncle, the well-known banker Oppenheim. He married Frieda Schiff and settled in New York. By marrying Schiff’s daughter he became partner at Kuhn, Loeb & Co. Paul Warburg became acquainted with the youngest daughter of banker Salomon Loeb, Nina. It didn’t take long before they married. Paul Warburg left Germany and also became a partner with Kuhn, Loeb & Co. in New York. During the First World War he was a member of the Federal Reserve Board, and in that position he had a controlling influence on the development of American financial policies. As a financial expert, he was often consulted by the government. The Warburgs invested millions of dollars in various projects which all served one purpose: one absolute world government. That’s how the war of Japan against Russia (1904-1905) was financed by the Warburgs bank Kuhn, Loeb & Co.[31] The purpose of this war was destroying the csardom. As said before, in testimony before the Senate Foreign Relations Committee, James P. Warburg said: “We shall have a world government, whether or not we like it. The question is only whether world government

It’s important to understand the context of this passage. In Luke 21, Yeshua was in the temple, and some there were commenting on its beauty. He made the statement that there was a day coming when not one stone would be left standing upon another. Yeshua goes on to tell them the general conditions of the world leading up to this event. He then gives them a very specific warning: ‘When ye shall see Jerusalem compassed with armies.’  The people of Judea were to flee to the mountains, and those ‘in the midst’ of the city were to depart out. Those in the surrounding areas he warned not to enter the city.

The importance of Saudi Arabia in the rise and return of al-Qaeda is often misunderstood and understated. Saudi Arabia is influential because its oil and vast wealth make it powerful in the Middle East and beyond. But it is not financial resources alone that make it such an important player. Another factor is its propagating of Wahhabism, the fundamentalist, eighteenth-century version of Islam that imposes sharia law, relegates women to the status of second-class citizens, and regards Shia and Sufi Muslims as non-Muslims to be persecuted along with Christians and Jews. This religious intolerance and political authoritarianism, which in its readiness to use violence has many similarities with European fascism in the 1930s, is getting worse rather than better. For example, in recent years, a Saudi who set up a liberal website on which clerics could be criticized was sentenced to a thousand lashes and seven years in prison. The ideology of al-Qaeda and ISIS draws a great deal from Wahhabism. Critics of this new trend in Islam from elsewhere in the Muslim world do not survive long; they are forced to flee or are murdered. Denouncing jihadi leaders in Kabul in 2003, an Afghan editor described them as “holy fascists” who were misusing Islam as “an instrument to take over power.” Unsurprisingly, he was accused of insulting Islam and had to leave the country.

This centuries old division in Islam is prophetically important. The prophet Daniel provides prophetic details as to the final or fourth great world empire. A major prophecy is that the fourth empire is in two manifestations–first the iron legs (Roman Empire – which beginning in the 3rd Century AD was led by two Emperors – East and West – hence the two legs of the prophecy) and then the two iron and clay feet (Revived Roman Empire).

they will live aesthetic lives in the caves of Pakistan and Afghanistan, not requiring huge financial resources. Secondly, and most important, they won’t care. Jihadists have a singular goal that they believe their Allah has demanded of them. They also believe that their Allah has provided to them the weapons to accomplish that singular goal. The Jihadists will readily conclude that, if it is necessary to destroy the world’s richest consuming nation (and also the world’s only military superpower), in order to conquer the rest of the nations in the world for Islam, so be it. If one thinks like the Jihadists, one understands their actions, past, present, and future, from the belief that Muhammad has demanded: “I command by Allah to go fight all the people of the world until they confess there is no God but Allah, and I am his messenger…” (From      the Hadith recorded by Sahih Al-Bukhari, Islam and Terrorism, Dr. Gabriel).

What is the one unifying truth about each one of these “hammers of the whole earth”? It’s a relatively important fact. None of these empires is still an empire, in any sense of the word ‘empire’.’ Does anyone in the world today look at France or Italy or England, for example, as a major world power which could pound their “hammer” and significantly affect the other nations of the world? Since Revelation 17 and 18 have not yet been fulfilled, they must apply to either a current or future “superpower” or “hyper power,” but not a past empire, because the prophesied events of Revelation 17 and 18 have not yet been fulfilled in any nation. John wrote in Revelation 17:18, in relation to Babylon the Great, “The woman you saw is the great city that rules over the kings of the earth.” That’s a superpower.

America has been spending every year, over $700 Billion Dollars (that’s over half a trillion dollars), for military purposes, including expenditures in Iraq. America spends 40% of what the rest of the world, in total, spends every year for military purposes. More importantly, America spends 80% of all funds spent by all nations on military research and development. Thus America’s capability to hammer an enemy is a gap which grows larger every year.  No other nation is now even close to American military spending. America today has 850 military bases located in various parts of the world. That’s 850. How many military bases does China have outside of China? How many does Russia have? Or any other nation?

Body language was important—both theirs and mine. I watched them closely for any signs that I was getting too close. My goal was to avoid scaring them into flying off. I did not stare at them. I kept a relaxed posture. In addition, I learned by the errors I made. For example, swinging my arm to toss them a nut, even from a safe distance, caused them to flee in fear. Their agitated screams pierced my heart and made me feel I had lost the ground I’d gained. Nevertheless, they forgave me in time as I learned more about them.

Where else does one find exchanges as important as the New York Stock Exchange, the American Stock Exchange, the New York Mercantile Exchange, the New York Cotton Exchange, the Chicago Board of Trade, the Chicago Mercantile Exchange and numerous other exchanges for currency, coffee, sugar, tea, cocoa, soybeans, oats, wheat, cattle, hogs, lumber, diamonds, iron, ivory, marble, spices, cosmetics, steel, tin, zinc, rubber, etc. Those exchanges, through which the world’s commerce is passed daily, are all located in one country. They’re not in Iraq, nor in Rome.

Through America’s ports and harbors flow billions of dollars of products made by others, and sold in America for consumption by Americans. In 2007 the trade deficit was $712 Billion dollars. That’s almost three-quarters of a Trillion dollars. Of the total U.S. international waterborne trade, the United States imports approximately 76 percent of value of its total trade, and exports 24 percent.

Since the total amount of imported goods flowing onto our shores is over a Trillion dollars, we can understand why the world will be shaken to its core when the world’s largest buyer of its goods is no longer buying. Tens of millions of laborers across the world will be quickly thrown out of work, with all that will entail for their national economies. The world’s financial superpower, which made the merchants of the world “rich through her wealth” (Revelation 18:19), will one day, in a day, no longer be buying their goods. Chapter 10 examines the impact of the fall of the Daughter of Babylon on the world’s remaining nations, politically and financially.

all of the several identity clues, this may be the saddest. Jeremiah makes a statement about the Daughter of Babylon that at first reads like a compliment: “Babylon has been a golden cup in the hand of the LORD.” (Jeremiah 51:7a). The most important aspect of this verse is that it applies, in all translations, to a future end times nation in the past tense. This nation has been a golden cup in the hand of the Lord.

in many ways Ezekiel’s prophecies are just as important as Ezekiel gives us critical information as to why the Daughter of Babylon will ultimately be destroyed. His prophecies tie directly into the prophecies of Jeremiah and John, both of whom tell us specifically, the reason for the fall of the Daughter of Babylon. Ezekiel writes that God “scattered (Israel) among the nations” (Ezekiel 36:19), that they “were soon to come home” (Ezekiel 36:8), and that God would “multiply men upon you, all the house of Israel, even all of it, and the cities shall be inhabited and the wastes shall be built...and I will settle you according to your old estates, and will do better unto you than at your beginnings” (Ezekiel 36: 10-11). Not

Prime Minister Ariel Sharon. The letter was given to Sharon by Bush to help Sharon justify his unilateral withdrawal of 9,480 Jewish residents and the Israeli Army from Gaza, as part of a ‘peace’ effort to create a new separate Palestinian state, as part of a future ‘two state solution’. Sharon relied on Bush’s letter. In the letter, Bush made four promises to Israel: 1.) The borders of the new Muslim state to be created would not encompass the entire West Bank (referring to Israel as “Judea” and “Samaria,” including Jerusalem), despite Muslim leaders demanding the complete withdrawal from the areas Israel captured when it was invaded in 1967; 2.) Jewish towns and villages in the West Bank would be incorporated into the borders of Israel; 3.) Muslims would have to forego their demand to be given the right to immigrate to Israel; and 4.) Israel’s existence as a Jewish state would be assured. Unfortunately, four years later, in 2008, the Bush administration abandoned these assurances made to Prime Minister Sharon in 2004. Secretary of State Rice told reporters in Israel on the occasion of Israel’s 60th Anniversary as a re-born State that the 2004 letter “talked about realities at that time. And there are realities for both sides…” In an interview in the Oval Office with David Horowitz, editor of the Jerusalem Post, President Bush had to be reminded of the letter by his National Security Adviser, Stephen Hadley, who said in briefings that “Israel has tried to overstate the importance of a rather vague letter.” (Jerusalem Post, May 14, 2008).

The Agreement begins with these critical words: “Recognizing the significance of the conclusion of the Treaty of Peace between Israel and Egypt and considering the importance of full implementation of the Treaty of Peace to Israel’s security interests.” In other words, the military treaty between Israel and America came about because Israel in 1979 was willing to withdraw from the Sinai Peninsula making peace with Egypt, which had invaded earlier in 1948, 1968, and 1973, because America was willing to make certain promises to come to Israel’s defense militarily, were Israel to be invaded again in the future.

Wahabism is the dominant form of Islam found in Saudi Arabia and Qatar and is also popular in Egypt, Kuwait, United Arab Emirates and Bahrain. Wahabists control the two holy cities of Mecca and Medina, giving Wahabists great influence in the Muslim world. More important are the extensive oil fields of Saudi Arabia which have been used to fund the promotion of Islam’s most radical sect across the world. Saudi oil funds have built most of the Muslim Mosques in the western world since 1975. More than 1,500 mosques across the globe were built from Saudi petro funds over the last 50 years.

But, someone will say, does God not know, even without being reminded, both in what respect we are troubled and what is expedient for us, so that it may seem in a sense superfluous that he should be stirred up by our prayers-as if he were drowsily blinking or even sleeping until he is aroused by our voice? But they who thus reason do not observe to what end the Lord instructed his people to pray, for he ordained it not so much for his own sake as for ours. Now he wills-as is right-that his due be rendered to him, in the recognition that everything men desire and account conducive to their own profit comes from him, and in the attestation of this by prayers. But the profit of this sacrifice also, by which he is worshiped, returns to us. Accordingly, the holy fathers, the more confidently they extolled God's benefits among themselves and others, were the more keenly aroused to pray ... Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)

Stretching his legs toward the fire, Ranulf massaged his aching knee and watched the children as they ate their fill, probably for the first time in their lives. IT was Wednesday fast day, but he'd made a conscious decision to violate the prohibition against eating flesh; he could always do penance once he got back to his own world. Now it seemed more important to feed Simon and Jennet the best meal he could, and the innkeeper had served up heaping portions of salted pork, a thick pottage of peas and beans, and hot, flat cakes of newly baked bread, marked with Christ's Cross. To Ranulf, it was poor fare, and he ended up sharing most of it with Loth. But Simon and Jennet savored every mouthful, scorning spoons and scooping the food up with their fingers, as if expecting to have their trenchers snatched away at any moment. And Ranulf learned more than night about hunger and need than in all of his twenty-five years. What would become of them? How could they hope to reach Cantebrigge? And if by God's Grace, they somehow did, what if this uncle of their was not there? They'd never seen the man, knew only what their father had told them, that soon after Simon's birth, a peddler had brought them a message from Jonas, saying he'd settled in Cantebrigge. That confirmed Ranulf's suspicions: two brothers fleeing serfdom, one hiding out in the Fens, the other taking the bolder way, for an escaped villein could claim his freedom if he lived in a chartered borough for a year and a day. It was a pitiful family history, an unwanted glimpse into a world almost as alien to Ranulf as Cathay. But like it or not, he was caught up now in this hopeless odyssey of Abel the eelman's children. In an unusually morose and pessimistic mood, he wondered how many Simons and Jennets would be lost to the furies unleashed by Geoffrey the Mandeville's rebellion.

The limbic system plays an important role in guiding the emotions that stimulate the behavior necessary for self-preservation and survival of the species. It is responsible for such complex behaviors as feeding, fighting, fleeing, and reproduction, and it also assigns free-floating feeling of significance, truth, and meaning to experience” (MacLean, 1985). “Destruction of parts of the limbic system abolishes social behavior, including play, cooperation, mating, and care of the young” (van der Kolk 2005).

These conditions affect millions all over the world everyday. We’re essentially refugees from a natural disaster. It’s not quite the apocalypse. We’re no different to the millions fleeing a war zone or a volcanic eruption, it just happens that we’re on an island and have become cut off from the rest of the world, but that’s not to say we won’t reconnect. When we do we will have learnt something from all of this, and that is the most important thing, what we carry with us. It is through our studying and a hope to better understand our world that we can adapt,

How men are like little ants on the crust of the earth, busying themselves with all that is so important, but their lives and industry are just a blink in geological time, really. Borrowed time at that. Mother Earth has only to shrug a shoulder in her sleep, and all the little men and houses go tumbling and scattering, and the men go fleeing for safer sanctuary.

Stress doesn’t always make us kinder—it can also make us angry and defensive. When the fight-or-flight survival instinct kicks in, we may become aggressive or withdrawn. Importantly, the tend-and-befriend theory doesn’t say that stress always leads to caring. It simply says that stress can, and often does, make people more caring. Moreover, social connection is just as strong of a survival instinct as fighting or fleeing.

The toothless or peg-legged buccaneer hoisting a flag of defiance against the world, drinking and feasting to a stupor on stolen loot, fleeing at the first sign of serious opposition, leaving only tall tales and confusion in his wake, is, perhaps, just as much a figure of the Enlightenment as Voltaire or Adam Smith, but he also represents a profoundly proletarian vision of liberation, necessarily violent and ephemeral. Modern factory discipline was born on ships and on plantations. It was only later that budding industrialists adopted those techniques of turning humans into machines into cities like Manchester and Birmingham. One might call pirate legends, then, the most important form of poetic expression produced by that emerging North Atlantic proletariat whose exploitation laid the ground for the industrial revolution.

To be free means to be responsible for one’s life, the author of one’s own destiny. Because of the overwhelming seriousness and importance of this task, people frequently flee from freedom and hence the responsibility of determining one’s own path in life.

share important moments, and provide comfort for one another’s challenges and disappointments. Each had been robbed of years when the world should have given them more. It was a time when all one could do to survive was flee, leave all else behind, and jump into the unknown. They had been uprooted and tossed and turned by events that could not have been imagined in their youth, events that had shaped their lives, struggles that had destroyed millions of their generation, a history they shared in common.

What is so comical about religious people in modern times? They believe so many things which science has proved to be unknowable or absolutely wrong. “How on earth can religious people believe in so much arbitrary, clearly invented balderdash? For one thing, I guess, the balderdash is usually beautiful—and therefore echoes excitingly in the more primitive lobes of our brains, where knowledge counts for nothing. “More important, though: the acceptance of a creed, any creed, entitles the acceptor to membership in the sort of artificial extended family we call a congregation. It is a way to fight loneliness. Any time I see a person fleeing from reason and into religion, I think to myself, There goes a person who simply cannot stand being so goddamned lonely anymore.

The solution to this mystery, dramatic though it might sound, is that whenever we succumb to distraction, we’re attempting to flee a painful encounter with our finitude—with the human predicament of having limited time, and more especially, in the case of distraction, limited control over that time, which makes it impossible to feel certain about how things will turn out. (Except, that is, for the deeply unpleasant certainty that one day death will bring it all to an end.) When you try to focus on something you deem important, you’re forced to face your limits, an experience that feels especially uncomfortable precisely because the task at hand is one you value so much.

Men who worship pain—thought Rearden, staring at the image of the enemies he had never been able to understand—they’re men who worship pain. It seemed monstrous, yet peculiarly devoid of importance. He felt nothing. It was like trying to summon emotion toward inanimate objects, toward refuse sliding down a mountainside to crush him. One could flee from the slide or build retaining walls against it or be crushed—but one could not grant any anger, indignation or moral concern to the senseless motions of the unliving; no, worse, he thought—the anti-living. The same sense of detached unconcern remained with him while he sat in a Philadelphia courtroom and watched men perform the motions which were to grant him his divorce. He watched them utter mechanical generalities, recite vague phrases of fraudulent evidence, play an intricate game of stretching words to convey no facts and no meaning. He had paid them to do it—he whom the law permitted no other way to gain his freedom, no right to state the facts and plead the truth—the law which delivered his fate, not to objective rules objectively defined, but to the arbitrary mercy of a judge with a wizened face and a look of empty cunning. Lillian was not present in the courtroom; her attorney made gestures once in a while, with the energy of letting water run through his fingers. They all knew the verdict in advance and they knew its reason; no other reason had existed for years, where no standards, save whim, had existed. They seemed to regard it as their rightful prerogative; they acted as if the purpose of the procedure were not to try a case, but to give them jobs, as if their jobs were to recite the appropriate formulas with no responsibility to know what the formulas accomplished, as if a courtroom were the one place where questions of right and wrong were irrelevant and they, the men in charge of dispensing justice, were safely wise enough to know that no justice existed. They acted like savages performing a ritual devised to set them free of objective reality.

Men who worship pain—thought Rearden, staring at the image of the enemies he had never been able to understand—they’re men who worship pain. It seemed monstrous, yet peculiarly devoid of importance. He felt nothing. It was like trying to summon emotion toward inanimate objects, toward refuse sliding down a mountainside to crush him. One could flee from the slide or build retaining walls against it or be crushed—but one could not grant any anger, indignation or moral concern to the senseless motions of the unliving; no, worse, he thought—the anti-living.

Men who worship pain—thought Rearden, staring at the image of the enemies he had never been able to understand—they’re men who worship pain. It seemed monstrous, yet peculiarly devoid of importance. He felt nothing. It was like trying to summon emotion toward inanimate objects, toward refuse sliding down a mountainside to crush him. One could flee from the slide or build retaining walls against it or be crushed—but one could not grant any anger, indignation or moral concern to the senseless motions of the unliving; no, worse, he thought—the anti-living. The same sense of detached unconcern remained with him while he sat in a Philadelphia courtroom and watched men perform the motions which were to grant him his divorce. He watched them utter mechanical generalities, recite vague phrases of fraudulent evidence, play an intricate game of stretching words to convey no facts and no meaning. He had paid them to do it—he whom the law permitted no other way to gain his freedom, no right to state the facts and plead the truth—the law which delivered his fate, not to objective rules objectively defined, but to the arbitrary mercy of a judge with a wizened face and a look of empty cunning.

It affects the false part of the human memory or whatever. That’s not all. They’re not calling it the black billowing cloud anymore.” “What are they calling it?” He looked at me carefully. “The airborne toxic event.” He spoke these words in a clipped and foreboding manner, syllable by syllable, as if he sensed the threat in state-created terminology. He continued to watch me carefully, searching my face for some reassurance against the possibility of real danger—a reassurance he would immediately reject as phony. A favorite ploy of his. “These things are not important. The important thing is location. It’s there, we’re here.” “A large air mass is moving down from Canada,” he said evenly. “I already knew that.” “That doesn’t mean it’s not important.” “Maybe it is, maybe it isn’t. Depends.” “The weather’s about to change,” he practically cried out to me in a voice charged with the plaintive throb of his special time of life. “I’m not just a college professor. I’m the head of a department. I don’t see myself fleeing an airborne toxic event. That’s for people who live in mobile homes out in the scrubby parts of the county, where the fish hatcheries are.

perceive that fear rushes into the spaces left when confidence flees, when a woman realizes that she is no longer a person of any particular importance or authority, as she had long been allowed to believe. It has tipped the balance of the world in an uncanny way.

positive psychology” (Fredrickson 2004) suggests that creating or focusing on positive emotions can have three important benefits. These benefits could potentially help us deal better with stress. First, positive emotions help us recover physiologically from stress. Second, they encourage us to engage—to explore, be curious, and take reasonable risks, rather than fleeing, fighting, or freezing. This can lead us to new information and resources that may help us deal with the stressor. Third, positive emotions can help us think more broadly about our stressors, which increases our chances of finding a novel and creative solution.

the leader of the troupe, looked carefully at the girl in front of him. She was a real windfall, and since she herself was prepared to starve with them, he had no objection. She might even, if she had talent as she said, be good for the troupe. For years now he’d been traveling all over Greece. He had given performances in cafés, in the open air, even in barns. Once, when he was young, he had begun his career with lots of dreams, and he’d played beside some serious actors of the day. He’d managed to make a name for himself, but he very soon started to get into the drink. The beginning of the end had arrived, but he hadn’t understood it at the time. He began to forget his words onstage and to delay his entrances, creating gaps in the performance. Soon he stopped being in demand. When he met Zoe, he stopped drinking, but it was too late. Nobody trusted him, nobody would offer him even a small role. But the bug for acting didn’t leave him. He formed his own troupe and from then on he traveled around the countryside. A lot of people had been with him and moved on. Some were real actors and some didn’t want to believe that they would never become actors. Very occasionally, real talent had appeared beside him, but precisely because of that talent they always left for some theater in Athens. He had suffered hundreds of humiliations. Frustrated by the troupe’s poor performances, audiences often threw whatever they found at them, forcing the show to end. And it wasn’t so unusual for them to have to flee from a village in the night so that the disgruntled locals, who felt they’d been cheated after such a bad show, didn’t beat them up. Tickets were often used to barter for eggs, honey, corn, even vegetables—the important thing was for the troupe to eat. When they were lucky, though, they ate in a restaurant. They’d been able to do so today because the tour in Pieria had gone very well thanks to Martha, the woman who was observing Polyxeni so carefully. Lambros had to admit that her acting had saved the whole troupe. She’d been with them for two months, and things

Do you remember the night we met, Abby? And the conversation we had before going to the room? It was about that list you had—the one about what you were looking for in a man?” She glowered at him and nodded, grudgingly. “An important item was manners. You might want to remember that.” “Listen, Cameron—you got me into this mess and—” “I had help,” he said firmly. “Lots of help.” “Just take me home. Please,” she said just as firmly. “In a minute. You need to listen to me now. Pay attention, Abby. If being considerate and accommodating isn’t going to work with you, I can change my approach. Regardless what nasty twist you put on things, I never intended to be a sperm donor. Nor was it my idea that we never see each other again after that night we spent together. I looked for you. I wanted more time with you. I never saw it as a quick roll in the hay. That was your doing when you disappeared on me, refused to contact me, even though you promised you would. “It’s very important that you understand something,” he went on. “I’ll try to work with you as much as you allow me to, but if you try to separate me from my children, I’ll fight. I’ll come after you. I’ll launch a search that will make Columbus look like a novice. So don’t even think about pulling something sneaky. Whether you like it or not, we’re in this together.” “Take me home. Please.” “Did you hear me?” “I heard,” she said. “Now I’d really like to go home.” He turned back toward the road and pulled around the stable to the front of Vanni and Paul’s house, Abby’s current residence. When she went to jump out of the car to flee, he grabbed her wrist and held her back. She turned and looked at him with a little panic in her eyes. “Abby, I can’t make you like me, but I can make you allow me to be a father to my children. I know a hundred ways. Please remember that.” Without

You’re right,” Romeo went on, looking at Paris. “I did defile her, the moment I came to her with blood on my hands. I swear to you, I asked her to kill me then, but she was too kind. And now she is destroyed.” There were tears sliding down his face. Right there at the table, in front of both Paris and Justiran, he was crying like a child. “I shouldn’t have light in my eyes, I shouldn’t have breath in my mouth. But you’re her kin. You can set it right.” Paris wanted to flee, or at least cover his face in embarrassment. He had never seen anything like this outburst, and he would have thought it was a bid for pity except that he could feel raw grief rolling off Romeo in waves, and he knew that Romeo sincerely meant every desperate word. It was so strong, he could hardly think. With a last, violent effort, Paris managed to slam the wall back between them. Then he looked at Romeo and said the very first thing that came into his head. “You are completely useless. Who cares about your broken heart? We need a plan to bring Lord Catresou to justice.” Romeo stared at him, as if he couldn’t believe that anyone would still have a grasp of what was important.

In truth I am changed by the event, and not for the better. Seeing how easily I can be physically overpowered has sapped a great deal of my fighting spirit. In the wake of this violation of my home and my person I experience an unfamiliar emotion: fear. I perceive fear rushes into the spaces left when confidence flees, when a woman realizes she is no longer a person of any particular importance or authority, as she had long been allowed to believe.

In order to keep our freedom, we must place out of bounds all those things that would enslave us. James says, "Resist the devil, and he will flee from you." (James 4:7.) Sometimes people bring disaster upon themselves when they fail to distinguish between freedom and irresponsibility, not recognizing that the right kind of freedom has limitations on it. For example, freedom of the press does not give anyone the license to commit libel against his neighbor. Freedom of the seas does not give anyone a pirate's license to take the treasures of others, nor does it entitle anyone to sink ships or destroy lives. A very important part of liberty consists in understanding where freedom ends and license beings. . . . Actually, no one is ever given any right to do wrong.

Faithful is also a reminder of how important companionship is to the Christian walk, but not more important than the desire for eternal life that motivated Faithful to keep fleeing for his life, no matter how strong the desire for friendship. Chapter

Still it is very important for us to call upon him: First, that our hearts may be fired with a zealous and burning desire ever to seek, love, and serve him, while we become accustomed in every need to flee to him as to a sacred anchor. Secondly, that there may enter our hearts no desire and no wish at all of which we should be ashamed to make him a witness, while we learn to set all our wishes before his eyes, and even to pour out our whole hearts. Thirdly, that we be prepared to receive his benefits with true gratitude of heart and thanksgiving, benefits that our prayer reminds us come from his hand. (Calvin, Institutes of the Christian Religion, trans. Ford Lewis Battles, ed. John T. McNeill [Louisville: Westminster John Knox, 1960], Book 3, chapter 20, section 3.)

to emigrate, God’s people should remember the importance of assembling together with other believers. “Not forsaking the assembling of ourselves together, as the manner of some is.”(Hebrews 10:25). We are commanded to associate with, pray and worship with fellow believers, plus it’s medically indicated. Neuroscientist John Cacioppo concluded that people who don’t associate regularly with other people are more prone to illness, obesity and feelings of helplessness. (Loneliness: Human Nature and the Need for Social Connection).

But what’s really important is how this sheds light on what exactly Yudkowsky is fleeing from, and in turn on why the Basilisk is the monster lurking at the heart of his intellectual labyrinth. Yudkowsky isn’t just running from error; he’s running from the idea of authority. The real horror of the Basilisk is that the AI at the end of the universe is just another third grade teacher who doesn’t care if you understand the material, just if you apply the rote method being taught.

Steven Pinker does not, of course, deny the magnitude of these crimes; he scruples at their relative importance. “If I were one of the people who were alive in a particular era,” he asks, “what would be the chances that I would be a victim of violence?”73 The question provides its own answer. There is safety in numbers. Is there? Is there really? An individual x selected at random is a commonplace in the theory of probability, where x is who he is and S is the population in which he is embedded. In the twentieth century, just what risk was he running to—or fleeing from? It was, Pinker affirms, the risk of being “a victim of violence.” This comes close to cant. If the victims of violence are left undefined, they tend to multiply uncontrollably, the more so if violence is treated as a sinister, but shapeless, force. The Holocaust, the Nuremburg court affirmed, was a crime against humanity. The judgment was morally correct because morally unavoidable, but if the entire human race has, for this reason, been a victim of violence, there are no statistical distinctions left to draw.

While half of Russia was conquered, and the inhabitants of Moscow were fleeing to remote provinces, and one levy of militia after another was being raised for the defense of the country, we, not living at the time, cannot help imagining that all the people in Russia, great and small alike, were engaged in doing nothing else but making sacrifices, saving their country, or weeping over its downfall. The tales and descriptions of that period without exception tell us of nothing but the self-sacrifice, the patriotism, the despair, the grief, and the heroism of the Russians. In reality, it was not at all like that. It seems so to us, because we see out of the past only the general historical interest of that period, and we do not see all of the personal human interests of the men of that time. And yet in reality these personal interests of the immediate present are of so much greater importance than public interests, that they prevent the public interest from ever being felt - from being noticed at all, indeed. The majority of the people of that period took no heed of the general progress of public affairs, and were only influenced by their immediate personal interests. And those very people played the most useful part in the work of the time. Those who are striving to grasp the general course of events, and trying by self-sacrifice and heroism to take a hand in it, were the most useless members of society; ... In historical events we see more plainly than ever the law that forbids us to taste of the fruit of the Tree of Knowledge. It is only unself-conscious activity that bears fruit, and the man who plays a part in an historical drama never understands its significance. If he strives to comprehend it, he is stricken with barrenness.

Revelation Chapter 18 details the many goods which are sold through the Daughter of Babylon’s ports. The lengthy list appears in Revelation 18:11-13. Take any one of those goods listed by John two thousand years ago and ask this question: is any other nation the center for world trade in those commodities, except for the United States? Where else does one find exchanges as important as the New York Stock Exchange, the American Stock Exchange, the New York Mercantile Exchange, the New York Cotton Exchange, the Chicago Board of Trade, the Chicago Mercantile Exchange and numerous other exchanges for currency, coffee, sugar, tea, cocoa, soybeans, oats, wheat, cattle, hogs, lumber, diamonds, iron, ivory, marble, spices, cosmetics, steel, tin, zinc, rubber, etc. Those exchanges, through which the world’s commerce is passed daily, are all located in one country. They’re not in Iraq, nor in Rome.

Since the total amount of imported goods flowing onto our shores is over a Trillion dollars, we can understand why the world will be shaken to its core when the world’s largest buyer of its goods is no longer buying.

Major world events have occurred in the last 60 plus years that should give any person cause to seriously ponder Biblical end times prophecies. The most important, which we have already examined, is the re-birth of the nation of Israel in 1948 back in its original land. In spite of the good intentions of a lot of good  people, to find the end times in their times,  it was just not going to happen until the Fig Tree of Israel re-budded, which it miraculously did in the middle of the last century.

Spiders are by no means the only creatures that need to fear the parasitic wasps’ coercive tactics. And drugs are not the wasps’ only weapons for gaining the compliance of their victims. Ampulex compressa, better known as the jewel wasp because of its iridescent blue-green sheen, performs neurosurgery to achieve its aims. Its quarry is the annoyingly familiar American cockroach (Periplaneta americana). Not to be confused with the comparatively diminutive German roach common up north, this species prefers warmer climes and can grow as big as a mouse. Though dwarfed in stature by its prey, a female jewel wasp that has caught the scent of an American roach will aggressively pursue and attack it—even if that means following the fleeing insect into a house. The roach puts up a mighty struggle, flailing its legs and tucking in its head to fend off the attack, but usually to no avail. With lightning speed, the wasp stings the roach’s midsection, injecting an agent that will temporarily paralyze it so that the behemoth will stay still for the delicate procedure to follow. Like an evil doctor wielding a syringe, she again inserts her stinger, this time into the roach’s brain, and gingerly moves it around for half a minute or so until she finds exactly the right spot, whereupon she injects a venom. Shortly thereafter, the paralytic agent delivered by the first sting wears off. In spite of having full use of its limbs and the same ability to sense its surroundings as any normal roach, it’s strangely submissive. The venom, according to Frederic Libersat, a neuroethologist at Ben-Gurion University in Israel, has turned the roach into a “zombie” that will henceforth take its orders from the wasp and willingly tolerate her abuse. Indeed, the roach doesn’t protest in the least when she twists off part of one of its antennae with her powerful mandible and proceeds to suck the liquid oozing from it like soda from a straw. The wasp then does the same thing to its other antenna and, assured that the roach will go nowhere, leaves it alone for about twenty minutes as she searches for a burrow where she’ll lay an egg to be nourished by the roach. Meanwhile, her brainwashed slave busies itself grooming—picking fungal spores, tiny worms, and other parasites off itself—providing a sterile surface for the wasp to glue its egg. When the wasp returns, she seizes the roach by the stump of one of its antennae and “walks it like a dog on a leash to her burrow,” said Libersat. Thanks to its cooperation, she doesn’t have to waste energy dragging the massive roach. Equally important, he said, she doesn’t “need to paralyze all the respiratory system, so the thing will stay alive and fresh. Her larvae need to feed five or six days on this fresh meat, which you don’t want to rot.” The

To salvage the genuine love he was deprived of in childhood, Rimbaud turned to the idea of love embodied in Christian charity and in understanding and compassion for others. He set out to give others what he himself had never received. He tried to understand his friend and to help Verlaine understand himself, but the repressed emotions from his childhood repeatedly interfered with this attempt. He sought redemption in Christian charity, but his implacably perspicacious intelligence would allow him no self-deception. Thus he spent his whole life searching for his own truth, but it remained hidden to him because he had learned at a very early age to hate himself for what his mother had done to him. He experienced himself as a monster, his homosexuality as a vice (this was easy to do given Victorian attitudes toward homosexuality), his despair as a sin. But not once did he allow himself to direct his endless, justified rage at the true culprit, the woman who had kept him locked up in her prison for as long as she could. All his life he attempted to free himself of that prison, with the help of drugs, travel, illusions, and above all poetry. But in all these desperate efforts to open the doors that would have led to liberation, one of them remained obstinately shut, the most important one: the door to the emotional reality of his childhood, to the feelings of the little child who was forced to grow up with a severely disturbed, malevolent woman, with no father to protect him from her. Rimbaud’s biography is a telling instance of how the body cannot but seek desperately for the early nourishment it has been denied. Rimbaud was driven to assuage a deficiency, a hunger that could never be stilled. His drug addiction, his compulsive travels, and his friendship with Verlaine can be interpreted not merely as attempts to flee from his mother, but also as a quest for the nourishment she had withheld from him. As his internal reality inevitably remained unconscious, Rimbaud’s life was marked by compulsive repetition.

There's a saying that to really know someone you have to walk a mile in their shoes. I'd add that to really know our ancestors, we have to put on more than their shoes, which were generally poor- fitting and leaky. Hitch a plow to an ox and work a field for a few hours, and you come away with a whole new appreciation for what your great-great-grandpa did come spring on the Ohio frontier. Pick up a Kentucky long rifle and aim it at fleeing whitetail, and you'll learn real quick about how important it is to use every bit of an animal you harvest; you may not have another one down for quite a while.

This was the spot, Mounir told me, where Pharaoh’s daughter had discovered Moses while he was drifting past on the river. “I thought Moses had been rescued by the princess at Al-Maadi,” I reminded Mounir. Mounir adjusted his shoulder bag as we walked back to the car. “Does it really matter, Mr. James? The important thing to know is that the Holy Family embarked from here, just as they did from Al-Maadi. Both places claim Moses as their own.

There is, however, an important corollary to this idea: Efforts to deepen your focus will struggle if you don’t simultaneously wean your mind from a dependence on distraction. Much in the same way that athletes must take care of their bodies outside of their training sessions, you’ll struggle to achieve the deepest levels of concentration if you spend the rest of your time fleeing the slightest hint of boredom.

The contemporary self does not have to literally be on the move to be on the road. Being on the road is primarily a state of mind, one that constantly is dissatisfied, looking for the next best thing, living in incompleteness, always engaged in a quest for a sense of significance. This search for meaning becomes even more problematic in a culture which flees from objective truth, which fears authority and the holding of belief too strongly.