Form Is Temporary Quotes

Opportunity...it often comes disguised in the form of misfortune or temporary defeat.

That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity.

Ready comprehension is often a knee-jerk response and the most dangerous form of understanding. It blinks an opaque screen over your ability to learn. Be warned. Understand nothing. All comprehension is temporary.

He came out of nothingness, took form, was loved, was always bound to return to nothingness. Only I did not think it would be so soon. Or that he would precede us. Two passing temporarinesses developed feelings for one another. Two puffs of smoke became mutually fond. I mistook him for a solidity, and now must pay. I am not stable and Mary not stable and the very buildings and monuments here not stable and the greater city not stable and the wide world not stable. All alter, are altering, in every instant. (Are you comforted?) No. (It

I’d like to think our love does return to us reincarnated in different human forms. That people might be temporary, but love is permanent and it just changes form.

The expression "madly in love" is apt, for it describes a form of temporary insanity.

We are all the same eternal constant pure consciousness. We are all the same life-force electricity that gives us all life. Treat everyone with love because they are you underneath these bodies and temporary thought forms.

Love is not temporary. It endures everything even if it changes form. Even when it must be put away to handle harsher things, it's always there, ready to be called.

There comes with every experience of temporary defeat, and every failure and every form of adversity, the seed of an equivalent benefit

The truth is: you don't have a life, you are life. The One Life, the one consciousness that pervades the entire universe and takes temporary form to experience itself as a stone or a blade of grass, as an animal, a person, a star or a galaxy. Can you sense deep within that you already know that? Can you sense that you already are That?

Some of us are fated to live in a box from which there is only temporary release. We of the damned-up spirits, of the thwarted feelings, of the blocked hearts, and the pent-up thoughts, we who long to blast out, flood forth in a torrent of rage or joy or even madness, but there is nowhere for us to go, nowhere in the world because no one will have us as we are, and there is nothing to do except to embrace the secret pleasures of our sublimations, the arc of a sentence, the kiss of a rhyme, the image that forms on paper or canvas, the inner cantata, the cloistered embroidery, the dark and dreaming needlepoint from hell or heaven or purgatory or none of those three, but there must be some sound and fury from us, some clashing cymbals in the void.

Why is wisdom so fair? Why is beauty so wise? Because all else is temporary, while beauty and wisdom are the only real and constant aspects of truth that can be perceived by human means. And I don't mean the kind of surface beauty that fades with age, or the sort of shallow wisdom that gets lost in platitudes. True beauty grips your gut and squeezes your lungs, and makes you see with utmost clarity exactly what is before you. True wisdom then steps in, to interpret, illuminate, and form a life-altering insight.

The pineal gland is a link between the consciousness of man and the invisible worlds of Nature. Whenever the arc of the pituitary body contacts this gland there are flashes of temporary clairvoyance, but the process of making these two work together consistently is one requiring not only years bur lives of consecration and special physiological and biological training. This third eye is the Cyclopean eye of the ancients, for it was an organ of conscious vision long before the physical eyes were formed, although vision was a sense of cognition rather than sight in those ancient days.

I see every rejection simply as some form of incompatibility. Whether she thinks I’m a total creep, or she’s crazy about me but we live on different continents, or she’s in a horrible mood when I ask her out, or she thinks I’m cute but has different values and interests than me — whatever the reason, if a woman ever rejects me, it’s because she’s not compatible with me. It may be a permanent incompatibility. It may be a temporary incompatibility. But the point is that if she liked me enough, she’d be willing to work at making it happen with me. And if she doesn’t, then that just means it’s wrong person — or right person, wrong time. And that’s fine.

Marriage, in what is evidently its most popular version, is now on the one hand an intimate 'relationship' involving (ideally) two successful careerists in the same bed, and on the other hand a sort of private political system in which rights and interests must be constantly asserted and defended. Marriage, in other words, has now taken the form of divorce: a prolonged and impassioned negotiation as to how things shall be divided. During their understandably temporary association, the 'married' couple will typically consume a large quantity of merchandise and a large portion of each other. The modern household is the place where the consumptive couple do their consuming. Nothing productive is done there. Such work as is done there is done at the expense of the resident couple or family, and to the profit of suppliers of energy and household technology. For entertainment, the inmates consume television or purchase other consumable diversion elsewhere. There are, however, still some married couples who understand themselves as belonging to their marriage, to each other, and to their children. What they have they have in common, and so, to them, helping each other does not seem merely to damage their ability to compete against each other. To them, 'mine' is not so powerful or necessary a pronoun as 'ours.' This sort of marriage usually has at its heart a household that is to some extent productive. The couple, that is, makes around itself a household economy that involves the work of both wife and husband, that gives them a measure of economic independence and self-employment, a measure of freedom, as well as a common ground and a common satisfaction. (From "Feminism, the Body, and the Machine")

The idea that all souls are mortal is the only notion surely terminating love and all its forms.

How many other old enemies were in this crowd? Percy began to realize that every battle he’d ever won had only been a temporary victory. No matter how strong or lucky he was, no matter how many monsters he destroyed, Percy would eventually fail. He was only one mortal. He would get too old, too weak, or too slow. He would die. And these monsters…they lasted forever. They just kept coming back. Maybe it would take them months or years to re-form, maybe even centuries. But they would be reborn. Seeing them assembled in Tartarus, Percy felt as hopeless as the spirits in the River Cocytus. So what if he was a hero? So what if he did something brave? Evil was always here, regenerating, bubbling under the surface. Percy was no more than a minor annoyance to these immortal beings. They just had to outwait him. Someday, Percy’s sons or daughters might have to face them all over again.

I was in error when I saw him as fixed and stable and thought I would have him forever. He was never fixed, nor stable, but always just a passing, temporary energy-burst. I had reason to know this. Had he not looked this way at birth, that way at four, another way at seven, been made entirely anew at nine? He had never stayed the same, even instant to instant. He came out of nothingness, took form, was loved, was always bound to return to nothingness. Only I did not think it would be so soon. Or that he would precede us. Two passing temporarinesses developed feelings for one another. Two puffs of smoke became mutually fond. I mistook him for a solidity and now must pay.

Homosexuality appeared as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphrodism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species

Opportunity often comes disguised in the form of misfortune or temporary defeat.

Swimbos,” Rök said with an aggrieved shrug. Swimbos—Rök’s play on “She Who Must Be Obeyed”. “Can I help it?” “Yeah, you can, Rök.” Smoke demons formed temporary pacts every time they had intercourse. Pacts allowed one to summon a demon at will. “Give celibacy a chance.” “Anything else you’d like me to do? Maybe something possible.

Our categories are important. We cannot organize a social life, a political movement, or our individual identities and desires without them. The fact that categories invariably leak and can never contain all the relevant "existing things" does not render them useless, only limited. Categories like “woman,” “butch,” “lesbian,” or “transsexual” are all imperfect, historical, temporary, and arbitrary. We use them, and they use us. We use them to construct meaningful lives, and they mold us into historically specific forms of personhood. Instead of fighting for immaculate classifications and impenetrable boundaries, let us strive to maintain a community that understands diversity as a gift, sees anomalies as precious, and treats all basic principles with a hefty dose of skepticism.

When the opportunity came, it appeared in a different form, and from a different direction than Barnes had expected. That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity.

Form is temporary; I'm permanent.

A democracy is always temporary in nature; it simply cannot exist as a permanent form of government. A democracy will continue to exist up until the time that voters discover that they can vote themselves generous gifts from the public treasury. From that moment on, the majority always votes for the candidates who promise the most benefits from the public treasury, with the result that every democracy will finally collapse due to loose fiscal policy...

As my visits with Morrie go on, I begin to read about death, how different cultures view the final passage. There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the body that hold it -so that a deer has a tiny deer inside it, and a man has a tiny man inside him. When the large being dies, that tiny form lives on. It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth. Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky. That is why we have moonless nights. But in the end, the moon always returns, as do we all. That is what they believe.

Would I be happy if I discovered that I could go to heaven forever? And the answer is no. Consider this argument. Think about what is forever. And think about the fact that the human mind, the entire human being, is built to last a certain period of time. Our programmed hormonal systems, the way we learn, the way we settle upon beliefs, and the way we love are all temporary. Because we go through a life's cycle. Now, if we were to be plucked out at the age of 12 or 56 or whenever, and taken up and told, "Now you will continue your existence as you are. We're not going to blot out your memories. We're not going to diminish your desires." You will exist in a state of bliss - whatever that is - forever. [...] Now think, a trillion times a trillion years. Enough time for universes like this one to be born, explode, form countless star systems and planets, then fade away to entropy. You will sit there watching this happen millions and millions of times and that will be just the beginning of the eternity that you've been consigned to bliss in this existence.

Today's education is entirely defective to the extent that, calling itself positivist, it begins with abusing the child's trust by presenting as true what is only either a temporary phenomenon or a hypothesis, when it's not a blatant untruth; and to the extent that it prevents children from forming in good time their own opinions by creasing into them certain habits that make their freedom of judgement an illusion

In this way, moral formation is not individual; it is relational. Character is not something you build sitting in a room thinking about the difference between right and wrong and about your own willpower. Character emerges from our commitments. If you want to inculcate character in someone else, teach them how to form commitments—temporary ones in childhood, provisional ones in youth, permanent ones in adulthood. Commitments are the school for moral formation. When your life is defined by fervent commitments, you are on the second mountain.

This is one of the sweet spots where, as anyone who has done repetitive manual labor understands, the single minded focus, concentration, and hard physical work combine to form a sort of temporary nirvana.

It was a terrible, indescribable thing vaster than any subway train—a shapeless congeries of protoplasmic bubbles, faintly self-luminous, and with myriads of temporary eyes forming and unforming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter.

God seems always to have intended that the life of humans in this world should be probationary and temporary, and should lead in due course to some form of transformation and transition for a richer life elsewhere

Had they both been suffering a form of temporary insanity? It was a defense for murder, after all; why not for married couples? Marriage was a form of insanity; love hovering permanently on the edge of aggravation.

Homosexuality appeared as one of the forms of sexuality when it was transposed from the practice of sodomy onto a kind of interior androgyny, a hermaphrodism of the soul. The sodomite had been a temporary aberration; the homosexual was now a species

very few people are able to organize and direct followers, which is a far more subtle and multifaceted skill. Leadership is really a form of temporary authority that others grant you, and they only follow you if they find you consistently credible. It’s all about perception—and if teammates find you the least bit inconsistent, moody, unpredictable, indecisive, or emotionally unreliable, then they balk and the whole team is destabilized.

Every art form has its bad phase. Don't let it intimidate you. Remember, it's temporary and often leads you to the beautiful phase.

For love, as he knew it, was an aberration, a form of temporary insanity, a shortlived state of autosuggestion. Love was a state which a wise man would prudently avoid.

Since my symptoms began 13 years ago, I’ve tried every form of pain management I could access — NSAIDS, nonopioid analgesics, neurologic medications, acupuncture, laser therapy, physical therapy, prolotherapy, massage, and trigger-point injections. Most of these have been unhelpful; others provide temporary relief, often at great expense. At the end of the day, when my body is fully depleted of its resources and in the most pain, a single dose of Percocet is the only tool that silences the pain enough for me to fall asleep. I honestly don’t know what I’d do if Percocet became unavailable to me, and the very thought scares me. I’ve been taking it for five years. To avoid any chance of addiction, I only take it at night and have stayed on a consistently low dose.

Kali comes from the Sanskrit word ‘kal’, meaning time. She is a Hindu goddess, who is greatly misunderstood by the Western world as being associated with sex, death and violence, but in the Hindu text she kills only demons. For humankind, she represents the death of the ego and the will to overcome the ‘I am the body’ idea. She reminds us that the body is only temporary, and through this realisation she provides liberation to her children. To the soul who aspires to greater spiritual endeavours, Kali is receptive, supportive and loving. It is only a person filled with ego who will perceive Kali in a fearsome form. Her black skin represents the womb of the quantum darkness, the great non-manifest from which all of creation arises and into which all of creation will eventually dissolve.

the freedom of individuals has – we may presume – an anthropological foundation. This is admittedly a doctrine which cannot be proved or disproved in the normal sense of the word ‘prove’. And yet our hope that freedom is not going to be ultimately destroyed by the joint pressure of totalitarianism and of general bureaucratisation of the world and indeed our very readiness to defend it depend crucially on our belief that the desire for freedom, for sovereign individual self-assertion in free choice, is not an accidental fancy of history, not a result of peculiar social conditions or a temporary by-product of specific economic life forms, of market mechanisms, but that it is rooted in the very quality of being human.

Without elders, much of our history has been formed by juniors reacting, overreacting, and protecting their own temporary privilege, with no deep-time vision like the Iroquois Nation, which considered, “What would be good for the next seven generations?” Compare that to the present “Tea Party” movement in America.

Is there anything sadder than the immense lengths we’ll go to impress someone? The things we’ll do to earn someone’s approval can seem, when examined in retrospect, like the result of some temporary form of insanity.

It was sometimes feebly argued, as the political and military war against this enemy ran into difficulties, that it was 'a war without end.' I never saw the point of this plaintive objection. The war against superstition and the totalitarian mentality is an endless war. In protean forms, it is fought and refought in every country and every generation. In bin Ladenism we confront again the awful combination of the highly authoritarian personality with the chaotically nihilist and anarchic one. Temporary victories can be registered against this, but not permanent ones. As Bertold Brecht's character says over the corpse of the terrible Arturo Ui, the bitch that bore him is always in heat. But it is in this struggle that we develop the muscles and sinews that enable us to defend civilization, and the moral courage to name it as something worth fighting for.

The very minute you are not depending on bread alone for your life, you are spiritual. The very minute you know that money isn’t supply, that money is only one of the forms that supply takes for our temporary use—the minute you know that—you’re spiritual.

Every man is bound to answer these questions to himself, according to the best of his conscience and understanding, and to act agreeably to the genuine and sober dictates of his judgment. This is a duty from which nothing can give him a dispensation. 'Tis one that he is called upon, nay, constrained by all the obligations that form the bands of society, to discharge sincerely and honestly. No partial motive, no particular interest, no pride of opinion, no temporary passion or prejudice, will justify to himself, to his country, or to his posterity, an improper election of the part he is to act. Let him beware of an obstinate adherence to party; let him reflect that the object upon which he is to decide is not a particular interest of the community, but the very existence of the nation ...

From the Absolute to the Relative-from the Infinite to the Finite-from the Undifferentiated to the Differentiated-from the Unconditioned to the Conditioned and again from the Relative to the Absolute. That is the whole truth of the inexistance to the existentialist, formless to the form, Creator to the Creature, one to the every being, absolute to the inabsolute and vis-á-vis, soforth every single thing is temporary, non-existed, so do I, the dream that I dreamed off is simply a 'lie and impermanent too' same as in the mortal world whatever I do experience.

Matter is the most passive and most defenseless essence in cosmos. Anyone can mold it and shape it; it obeys everybody. All attempts at organizing matter are transient and temporary, easy to reverse and to dissolve. There is no evil in reducing life to other and newer forms. Homicide is not a sin.

Show Pleasant Riderhood a Wedding in the street, and she only saw two people taking out a regular license to quarrel and fight. Show her a Christening, and she saw a little heathen personage having a quite superfluous name bestowed upon it, inasmuch as it would be commonly addressed by some abusive epithet; which little personage was not in the least wanted by anybody, and would be shoved and banged out of everybody's way, until it should grow big enough to shove and bang. Show her a Funeral, and she saw an unremunerative ceremony in the nature of a black masquerade, conferring a temporary gentility on the performers, at an immense expense, and representing the only formal party ever given by the deceased. Show her a live father, and she saw but a duplicate of her own father, who from her infancy had been taken with fits and starts of discharging his duty to her, which duty was always incorporated in the form of a fist or a leathern strap, and being discharged hurt her. All things considered, therefore, Pleasant Riderhood was not so very, very bad.

Whatever you’re facing, it is under your feet. It is not permanent. It’s temporary. The power that is for you is greater than any power that comes against you. Keep the right perspective. You and God are a majority. You are armed and dangerous. The problem may have formed, but it is not going to prosper.

If drugs could make one realise God, then God is not worthy of being God. No Drugs! Many people in India smoke hashish and ganja, they colours and forms and lights and it makes them elated. But this elevation is only temporary, it is a false experience of illusion, and serves to take one further away from reality.

Schemes to subvert the liberties of a great community, require time to mature them for execution. An army, so large as seriously to menace those liberties, could only be formed by progressive augmentations; which would suppose, not merely a temporary combination between the legislature and executive, but a continued conspiracy for a series of time.

A gun and the will to murder are two of the purest forms of temporary, situational power.

The more obsessed with personal identity campus liberals become, the less willing they become to engage in reasoned political debate. Over the past decade a new, and very revealing, locution has drifted from our universities into the media mainstream: 'Speaking as an X' . . . This is not an anodyne phrase. It tells the listener that I am speaking from a privileged position on this matter. (One never says, 'Speaking as an gay Asian, I fell incompetent to judge on this matter'). It sets up a wall against questions, which by definition come from a non-X perspective. And it turns the encounter into a power relation: the winner of the argument will be whoever has invoked the morally superior identity and expressed the most outrage at being questioned. So classroom conversations that once might have begun, 'I think A, and here is my argument', now take the form, 'Speaking as an X, I am offended that you claim B'. This makes perfect sense if you believe that identity determines everything. It means that there is no impartial space for dialogue. White men have one "epistemology", black women have another. So what remains to be said? What replaces argument, then, is taboo. At times our more privileged campuses can seem stuck in the world of archaic religion. Only those with an approved identity status are, like shamans, allowed to speak on certain matters. Particular groups -- today the transgendered -- are given temporary totemic significance. Scapegoats -- today conservative political speakers -- are duly designated and run off campus in a purging ritual. Propositions become pure or impure, not true or false. And not only propositions but simple words. Left identitarians who think of themselves as radical creatures, contesting this and transgressing that, have become like buttoned-up Protestant schoolmarms when it comes to the English language, parsing every conversation for immodest locutions and rapping the knuckles of those who inadvertently use them.

If all the world were Christian, it might not matter if all the world were uneducated. But, as it is, a cultural life will exist outside the Church whether it exists inside or not. To be ignorant and simple now -- not to be able to meet the enemies on their own ground -- would be to throw down our weapons, and to betray our uneducated brethren who have, under God, no defense but us against the intellectual attacks of the heathen. Good philosophy must exist, if for no other reason, because bad philosophy needs to be answered. The cool intellect must work not only against cool intellect on the other side, but against the muddy heathen mysticisms which deny intellect altogether. Most of all, perhaps we need intimate knowledge of the past. Not that the past has any magic about it, but because we cannot study the future, and yet need something to set against the present, to remind us that periods and that much which seems certain to the uneducated is merely temporary fashion. A man who has lived in many place is not likely to be deceived by the local errors of his native village: the scholar has lived in many times and is therefore in some degree immune form the great cataract of nonsense that pours from the press and the microphone of his own age.

To each living thing the Mother gave a temporary form that would eventually dissolve, back once more into the infinite churning a cauldron of potential, where matters and energies are constantly exchanger and recombined. She made the world an image of that uterine cauldron, so that every life form sustains itself by absorbing, decomposing , and assimilating other forms.

It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity.

Most of all, perhaps we need intimate knowledge of the past. Not that the past has any magic about it, but because we cannot study the future, and yet need something to set against the present, to remind us that periods and that much which seems certain to the uneducated is merely temporary fashion. A man who has lived in many place is not likely to be deceived by the local errors of his native village: the scholar has lived in many times and is therefore in some degree immune form the great cataract of nonsense that pours from the press and the microphone of his own age.

To go beyond our normal identities and become closer than close is to lose our sense of self in temporary joy: a form of arrival that only opens us to deeper forms of intimacy that blur our fixed, controlling, surface identity.

That I am just another human being dealing with life. If we all feel that we are alone, how alone are we? If we all feel worthless then who is the currency of our worth being measured against? Perhaps this program is a personal and social tool that illuminates the truth that religious people have long known and physicists have proven: all the energy that has ever existed has always existed and will always exist. Form and separation are temporary. We are all one.

Hence when a person is in great pain, the cause of which he cannot remove, he sets his teeth firmly together, or bites some substance between them with great vehemence, as another mode of violent exertion to produce a temporary relief. Thus we have the proverb where no help can be has in pain, 'to grin and abide;' and the tortures of hell are said to be attended with 'gnashing of teeth.'Describing a suggestion of the origin of the grin in the present form of a proverb, 'to grin and bear it.

When you pull back in the bedroom, you create an uncomfortable vacuum that begs to be filled. You cause the girl to experience a temporary feeling of insecurity that can only be relieved when she comes closer to you in the form of touching or kissing.

European history knows two forms of terror. The first is the uncontrollable explosion of bloodlust in a victorious mass uprising. The other is cold, calculated cruelty committed by a victorious state as a demonstration of power and intimidation. The two forms of terror normally correspond to revolution and repression. The first is revolutionary. It justifies itself by the rage and fever of the moment, a temporary madness. The second is repressive. It justifies itself by the preceding revolutionary atrocities.

Marijuana causes paranoia and psychosis. That fact is now beyond dispute. Even scientists who aren’t sure if marijuana can cause permanent psychosis agree that it can cause temporary paranoia and psychotic episodes. The risk is so obvious that marijuana dispensaries advertise certain strains as less likely to cause paranoia. Paranoia and psychosis cause violence. Overwhelming evidence links psychotic disorders and violence, especially murder. Studies have confirmed the connection, across cultures, nations, races, and eras. The definitive analysis was published in PLOS Medicine in 2009. Led by Seena Fazel, a psychiatrist and epidemiologist at Oxford University, researchers examined twenty earlier studies on people with schizophrenia and other forms of psychosis. They found that people with psychosis were 5 times as likely to commit violent crimes as

Apart from such considerations—which as predictions are of little avail and less consolation—there remains the fact that the crisis of our time and its central experience have brought forth an entirely new form of government which as a potentiality and an ever-present danger is only too likely to stay with us from now on, just as other forms of government which came about at different historical moments and rested on different fundamental experiences have stayed with mankind regardless of temporary defeats—monarchies, and republics, tyrannies, dictatorships and despotism.

As clouds race towards their own release from form, they are replenshied by the mutable process which created them. They drift, not into continuity, but into other, temporary states of being, all of which eventually decompose to melt into the surrounding air. They rise and fall like vaporous civilizations....

there is just one energy in the universe. Everything, everyone are just forms of it. When you get enlightened, you see that oneness everywhere, in everything. You realize that a human body, any body for that matter, is just a temporary vessel for that energy to express itself so the body’s birth or death is inconsequential.

...when I returned to my room, took off the mask, washed away the adhesive material, and again looked at my real face, the merciless scar webs seemed less real. The mask had already become just as real as the webs, and if the mask was a temporary form, so were the webs. Apparently the mask was safely beginning to take root on my face.

Seventy percent of US companies now use open-plan offices and hot desking in the hope that these free-form physical structures will provoke free-form thinking. This architectural determinism isn’t entirely convincing—there’s plenty of evidence that people find open workspaces noisy, distracting, and impersonal. Walking through several such workspaces recently, I couldn’t help but notice how hard everyone was working to simulate privacy. Plugged into headphones, surrounded by stacks of books and temporary dividers, defensiveness was more evident than openness. Architecture alone won’t change mindsets and tearing down physical walls won’t demolish the mental silos that trap thinking.

But in the meantime, as a temporary measure, I hold what I call the doctrine of the jig-saw puzzle. That is: this remarkable occurrence, and that, and the other may be, and usually are, of no significance. Coincidence and chance and unsearchable causes will now and again make clouds that are undeniable fiery dragons, and potatoes that resemble eminent statesmen exactly and minutely in every feature, and rocks that are like eagles and lions. All this is nothing; it is when you get your set of odd shapes and find that they fit into one another, and at last that they are but parts of a large design; it is then that research grows interesting and indeed amazing, it is then that one queer form confirms the other, that the whole plan displayed justifies, corroborates, explains each separate piece.

... the kind of subliminal material from which the symbols of our dreams may be spontaneously produced. This subliminal material can consist of all urges, and intentions; all perceptions and intuitions; all rational or irrational thoughts, conclusions, inductions, deductions, and premises; and all varieties of feeling. Any or all of these can take the form of partial, temporary, aur constant unconsciousness.

There is, however, a further development which is very common in the present day. A man may feel so completely thwarted that he seeks no form of satisfaction, but only distraction and oblivion. He then becomes a devotee of 'pleasure'. That is to say he seeks to make life bearable by becoming less alive. Drunkenness, for example, is temporary suicide; the happiness that it brings is merely negative, a momentary cessation of unhappiness.

If you truly love someone, it can seem a deep form of betrayal to stay integrated and healthy, in essence, in their absence or sadly waning presence. What does that ability indicate, after all, about the true depths of your love? If you can witness their demise and survive the loss, does that not imply that the bond was shallow and temporary, and even replaceable? If you were truly bonded, should not it destroy you (as it sometimes does)?

Algren’s book opens with one of the best historical descriptions of American white trash ever written.* He traces the Linkhorn ancestry back to the first wave of bonded servants to arrive on these shores. These were the dregs of society from all over the British Isles—misfits, criminals, debtors, social bankrupts of every type and description—all of them willing to sign oppressive work contracts with future employers in exchange for ocean passage to the New World. Once here, they endured a form of slavery for a year or two—during which they were fed and sheltered by the boss—and when their time of bondage ended, they were turned loose to make their own way. In theory and in the context of history the setup was mutually advantageous. Any man desperate enough to sell himself into bondage in the first place had pretty well shot his wad in the old country, so a chance for a foothold on a new continent was not to be taken lightly. After a period of hard labor and wretchedness he would then be free to seize whatever he might in a land of seemingly infinite natural wealth. Thousands of bonded servants came over, but by the time they earned their freedom the coastal strip was already settled. The unclaimed land was west, across the Alleghenies. So they drifted into the new states—Kentucky and Tennessee; their sons drifted on to Missouri, Arkansas and Oklahoma. Drifting became a habit; with dead roots in the Old World and none in the New, the Linkhorns were not of a mind to dig in and cultivate things. Bondage too became a habit, but it was only the temporary kind. They were not pioneers, but sleazy rearguard camp followers of the original westward movement. By the time the Linkhorns arrived anywhere the land was already taken—so they worked for a while and moved on. Their world was a violent, boozing limbo between the pits of despair and the Big Rock Candy Mountain. They kept drifting west, chasing jobs, rumors, homestead grabs or the luck of some front-running kin. They lived off the surface of the land, like army worms, stripping it of whatever they could before moving on. It was a day-to-day existence, and there was always more land to the west. Some stayed behind and their lineal descendants are still there—in the Carolinas, Kentucky, West Virginia and Tennessee. There were dropouts along the way: hillbillies, Okies, Arkies—they’re all the same people. Texas is a living monument to the breed. So is southern California. Algren called them “fierce craving boys” with “a feeling of having been cheated.” Freebooters, armed and drunk—a legion of gamblers, brawlers and whorehoppers. Blowing into town in a junk Model-A with bald tires, no muffler and one headlight … looking for quick work, with no questions asked and preferably no tax deductions. Just get the cash, fill up at a cut-rate gas station and hit the road, with a pint on the seat and Eddy Arnold on the radio moaning good back-country tunes about home sweet home, that Bluegrass sweetheart still waitin, and roses on Mama’s grave. Algren left the Linkhorns in Texas, but anyone who drives the Western highways knows they didn’t stay there either. They kept moving until one day in the late 1930s they stood on the spine of a scrub-oak California hill and looked down on the Pacific Ocean—the end of the road.

It was a terrible,  indescribable thing vaster than any subway train—a shapeless congeries of protoplasmic bubbles, faintly self-luminous, and with myriads of temporary eyes forming and unforming as pustules of greenish light all over the tunnel-filling front that bore down upon us, crushing the frantic penguins and slithering over the glistening floor that it and its kind had swept so evilly free of all litter. Still came that eldritch, mocking cry——Tekeli-li! Tekeli-li!

Language and, presumably, literature are things that are more ancient and inevitable, more durable than any other form of social organization. The revulsion, irony or indifference often expressed by literature towards the state is essentially a reaction of the permanent -better yet, the infinite- against the temporary, against the finite. To say the least, as long as the state permits itself to interfere with the affairs of literature, literature has the right to interfere with the affairs of the state.

. . . most humans were not so good at grasping aspects of nature that couldn't be clearly defined or placed into hierarchies, even though nature's products were 'seldom organized into species at all.' Now [Charlie Vernon] saw that, considered over vast geographical space and long swathes of geological time, coral species were malleable and temporary units, fluidly interlinked by their genes to other units, and forming ever-changing patterns. Corals had to be treated as continua, not as fixed, isolated units.

The "intellectual decompression chamber" of the Satanic temple might be considered a training school for temporary ignorance, as are ALL religious services! The difference is that the Satanist KNOWS he is practicing a form of contrived ignorance in order to expand his will, whereas another religionist doesn't - or if he does know, he practices that form of self-deceit which forbids such recognition. His ego is already too shaky from his religious inculcation to allow himself to admit to such a thing as self-imposed ignorance!

What I have so far said about the unconscious is no more than a cursory sketch of the nature and functioning of this complex part of the human psyche. But it should have indicated the kind of subliminal material from which the symbols of our dreams may be spontaneously produced. This subliminal material can consist of all urges, impulses, and intentions; all perceptions and intuitions; all rational or irrational thoughts, conclusions, inductions, deductions, and premises; and all varieties of feeling. Any or all of these can take the form of partial, temporary, or constant unconsciousness.

To put the words / labels / diagnosis bluntly, in my own wording / description form: -'Narcolepsy with Cataplexy' is, becoming considered, an 'Auto-Immune Disease' which directly effects the Brain and the Neurological, Central Nervous and Immune Systems; aswell as involving also, the Endocrine System...- 'Narcolepsy' is the inability to get 'restorative sleep' which results in the inability to maintain wakefulness, throughout days and/or nights; so one with it does not sleep well, nor has energy, often. 'Cataplexy' is a symptom of Narcolepsy and is 'a minimal to complete, temporary muscle paralysis,

Whether we like it or not, Islam has entered its third phase of conquest, towards the ‘Universal Caliphate’. The first two phases happened in the Seventh to the Eleventh centuries, as well as in the Sixteenth to the Eighteenth centuries. It is a question of a groundswell that the governments of Islamic countries, which are pro-Western out of temporary calculation, cannot disguise for long. Islam’s principal weapon is its demographic vigour, in the face of Western countries that are experiencing depopulation. This confrontation will cover the planet and will usually take the form of civil war, with episodes of classic war.

I am short, so I like the little guy/underdog stories, but they are not straightforwardly about one size versus another. Think about, say, Jack and the Beanstalk, which is basically a big ugly stupid giant, and a smart little Jack who is fast on his feet. OK, but the unstable element is the beanstalk, which starts as a bean and grows into a huge tree-like thing that Jack climbs to reach the castle. This bridge between two worlds is unpredictable and very surprising. And later, when the giant tries to climb after Jack, the beanstalk has to be chopped down pronto. This suggests to me that the pursuit of happiness, which we may as well call life, is full of surprising temporary elements -- we get somewhere we couldn't go otherwise and we profit from the trip, but we can't stay there, it isn't our world, and we shouldn't let that world come crashing down into the one we can inhabit. The beanstalk has to be chopped down. But the large-scale riches from the 'other world' can be brought into ours, just as Jack makes off with the singing harp and the golden hen. Whatever we 'win' will accommodate itself to our size and form -- just as the miniature princesses and the frog princes all assume the true form necessary for their coming life, and ours. Size does matter.

Is there too much complaining in your culture? The next time someone moans about something, try asking, “So what’s the next action?” People will complain only about something that they assume could be better than it currently is. The action question forces the issue. If it can be changed, there’s some action that will change it. If it can’t, it must be considered part of the landscape to be incorporated in strategy and tactics. Complaining is a sign that someone isn’t willing to risk moving on a changeable situation, or won’t consider the immutable circumstance in his or her plans. This is a temporary and hollow form of self-validation.

Having conditioned myself for a new political outlook, I could no longer accept in the old way the multi-colored, patchwork-quilt-like political map of Europe. The continent has known more than its share of wars and tears. It has had enough. Scanning the panorama of this long-suffering land and pondering on the common roots of such a multi-form but essentially common European civilization, I felt with growing acuteness the artificiality and temporariness of the bloc-to-bloc confrontation and the archaic nature of the "iron curtain." That was probably how the idea of a common European home came to my mind, and at the right moment this expression sprang from my tongue by itself.

Every night, millions of Americans spend their free hours watching television rather than engaging in any form of social interaction. What are they watching? In recent years we have seen reality television become the most popular form of television programming. To discover the nature of our current “reality,” we might consider examples such as Survivor, the series that helped spawn the reality TV revolution. Every week tens of millions of viewers watched as a group of ordinary people stranded in some isolated place struggled to meet various challenges and endure harsh conditions. Ah, one might think, here we will see people working cooperatively, like our ancient ancestors, working cooperatively in order to “win”! But the “reality” was very different. The conditions of the game were arranged so that, yes, they had to work cooperatively, but the alliances by nature were only temporary and conditional, as the contestants plotted and schemed against one another to win the game and walk off with the Grand Prize: a million dollars! The objective was to banish contestants one by one from the deserted island through a group vote, eliminating every other contestant until only a lone individual remained—the “sole survivor.” The end game was the ultimate American fantasy in our Age of Individualism: to be left completely alone, sitting on a mountain of cash! 　　While Survivor was an overt example of our individualistic orientation, it certainly was not unique in its glorification of rugged individualists on American television. Even commercial breaks provide equally compelling examples, with advertisers such as Burger King, proclaiming, HAVE IT YOUR WAY! The message? America, the land where not only every man and every woman is an individual but also where every hamburger is an individual! 　　Human beings do not live in a vacuum; we live in a society. Thus it is important to look at the values promoted and celebrated in a given society and measure what effect this conditioning has on our sense of independence or of interdependence

The first symptom of true love in a young man is timidity; in a young girl, boldness. This is surprising, yet nothing is more simple. It is the two sexes tending to approach each other and assuming, each the other’s qualities. That day, Cosette’s glance drove Marius beside himself, and Marius’ glance set Cosette to trembling. Marius went away confident, and Cosette uneasy. From that day forth, they adored each other. The first thing that Cosette felt was a confused and profound melancholy. It seemed to her that her soul had become black since the day before. She no longer recognized it. The whiteness of soul in young girls, which is composed of coldness and gayety, resembles snow. It melts in love, which is its sun. Cosette did not know what love was. She had never heard the word uttered in its terrestrial sense. She did not know what name to give to what she now felt. Is any one the less ill because one does not know the name of one’s malady? She loved with all the more passion because she loved ignorantly. She did not know whether it was a good thing or a bad thing, useful or dangerous, eternal or temporary, allowable or prohibited; she loved. She would have been greatly astonished, had any one said to her: ‘You do not sleep? But that is forbidden! You do not eat? Why, that is very bad! You have oppressions and palpitations of the heart? That must not be! You blush and turn pale, when a certain being clad in black appears at the end of a certain green walk? But that is abominable!’ She would not have understood, and she would have replied: ‘What fault is there of mine in a matter in which I have no power and of which I know nothing?’ It turned out that the love which presented itself was exactly suited to the state of her soul. It was admiration at a distance, the deification of a stranger. It was the apparition of youth to youth, the dream of nights become a reality yet remaining a dream, the longed-for phantom realized and made flesh at last, but having as yet, neither name, nor fault, nor spot, nor exigence, nor defect; in a word, the distant lover who lingered in the ideal, a chimaera with a form. Any nearer and more palpable meeting would have alarmed Cosette at this first stage, when she was still half immersed in the exaggerated mists of the cloister. She had all the fears of children and all the fears of nuns combined. The spirit of the convent, with which she had been permeated for the space of five years, was still in the process of slow evaporation from her person, and made everything tremble around her. In this situation he was not a lover, he was not even an admirer, he was a vision. She set herself to adoring Marius as something charming, luminous, and impossible. As extreme innocence borders on extreme coquetry, she smiled at him with all frankness. Every day, she looked forward to the hour for their walk with impatience, she found Marius there, she felt herself unspeakably happy, and thought in all sincerity that she was expressing her whole thought when she said to Jean Valjean:— ‘What a delicious garden that Luxembourg is!’ Marius and Cosette were in the dark as to one another. They did not address each other, they did not salute each other, they did not know each other; they saw each other; and like stars of heaven which are separated by millions of leagues, they lived by gazing at each other. It was thus that Cosette gradually became a woman and developed, beautiful and loving, with a consciousness of beauty and in ignorance of love.

There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the body that holds it—so that a deer has a tiny deer inside it, and a man has a tiny man inside him. When the large being dies, that tiny form lives on. It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth. Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky. That is why we have moonless nights. But in the end, the moon always returns,as do we all. That is what they believe.

There is a tribe in the North American Arctic, for example, who believe that all things on earth have a soul that exists in a miniature form of the body that holds it—so that a deer has a tiny deer inside it, and a man has a tiny man inside him. When the large being dies, that tiny form lives on. It can slide into something being born nearby, or it can go to a temporary resting place in the sky, in the belly of a great feminine spirit, where it waits until the moon can send it back to earth. Sometimes, they say, the moon is so busy with the new souls of the world that it disappears from the sky. That is why we have moonless nights. But in the end, the moon always returns, as do we all. That is what they believe.

But the human character, however it may be exalted or depressed by a temporary enthusiasm, will return, by degrees, to its proper and natural level, and will resume those passions that seem the most adapted to its present condition. The primitive Christians were dead to the business and pleasures of the world; but their love of action, which could never be entirely extinguished, soon revived, and found a new occupation in the government of the church. A separate society, which attacked the established religion of the empire, was obliged to adopt some form of internal policy, and to appoint a sufficient number of ministers, intrusted not only with the spiritual functions, but even with the temporal direction of the Christian commonwealth

When our needs are met, only then can we truly meet others’ needs. Too often we spend all our time taking care of others because we are looking for love, approval, or appreciation. When our cup is full, we are able to give without needing this in return. Love, approval, and appreciation just become icing on the cake. Self-care and time-management go hand in hand. Whenever I mention self-care, I usually hear, “I do not have enough time for that.” Mindset training is self-care. To me, it is the most important form of self-care. Things like massages, manicures, and other spa type treatments may feel like they are more important, but they are not. Those give much more temporary shifts in vibration. Mindset training, when done regularly, can give long-lasting shifts in vibration and allow you to stay in balance during times of stress.

The ingestion of carbohydrates, especially the refined grains and sugars that are so prominent in the modern diet, causes a spike in blood sugar and a temporary energy boost. Then, because a glucose overdose is toxic in the bloodstream, insulin floods the bloodstream to remove any glucose you don’t burn immediately and stores it as either glycogen (in the liver and muscle tissues) or in the fat cells as triglyceride (the storage form of fat). When insulin removes glucose from your bloodstream and transports it into storage, you experience the familiar sugar crash and a craving for quick-energy carbohydrates. You have plenty of fat energy locked away in storage, but a high-insulin-producing diet prevents you from being able to access it. Instead, you become reliant on your next snack or meal for energy, and you exist in a state of carbohydrate dependency.

Nouns (...) are like linguistic iceboxes that freeze a flowing, liquid reality. In using nouns to designate and delimit all the aspects of the world, it is all too easy to confuse a symbol for the reality that it represents. This is the second great philosophical mistake, which the Fravashi refer to as the ‘little maya’. When speaking Moksha, it is difficult to make this mistake, for the function of nouns has largely been replaced by process verbs, as well as by the temporary and flexible juxtaposition of adjectives. For instance, the expression for star might be ‘bright–white–continuing’, while one might think of a supernova as ‘radiant–splendid–dying’. There is no rule specifying the choice or number of these adjectives; indeed, one can form incredibly long and precise (and beautiful) concepts by skilful agglutination, sticking adjectives one after another like beads on a string.

To me death is a confirmation of life, something always connected and eternal. It is not dark, not the end, not a disaster - it is magnificent, and exhilarating; it is your soul, and your love, concentrated into their purest forms. Dying, you become connected to the collective energy everywhere all at once, which is itself a kind of divinity. And it is a fierce teacher. Dying I learned the futility and temporary nature of hatred, ranged as it is against the permanence of love. Though fear and hatred are the flashiest and sometimes the most powerful human emotions, they are merely the hare facing off against the tortoise of love. Love slowly, quietly, and patiently waits for hate to simply burn out. It requires so much more energy to hate than to love, and love has all the time in the world. The only way love wins is across a span of time - it's not an instant fix to anything, but it always wins.

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

55. Unholy Scam The Divine made You as a holy expression of Love exactly as You are. But many get told they need to become worthy of love from other humans, and even from God. However, trees, grass, seashells, kittens, dragon lizards, spider monkeys, Pomeranians, chipmunks, and just about anyone and anything besides deluded, brainwashed humans do NOT feel this way. Sense a scam? Here’s the Truth. You already are Love. And You already are Worthy. This is a central tenet of existence, independent of age, race, gender, charisma, height, weight, bank account, sexual orientation, and genital size. Over time, the Divine can reveal this, if it is sincerely offered. Why the heck not? Change me Divine Beloved into One who knows without question my own beauty, worthiness, and desirability. Let me remember constantly who I am, a spark of Divinity, of Love, in a temporary human form. Awaken me from any traces of amnesia; may I always recall my true nature as radiant Light.

For nine months, the engineers had been testing and calibrating and retesting all aspects of the system, especially the behemoth Westinghouse dynamos. Lead engineer B. J. Lamme described what happened during one early test in Pittsburgh of a giant dynamo when numerous little temporary steel bolts had “loosened up under vibration, and finally shook into contact with each other, thus forming a short circuit…. In a moment there was one tremendous [electric] arc around the end of the windings of the entire machine…. It looked, at first glance, as though the whole infernal regions had broken loose. Everybody jumped for cover.” One man managed to shut down the machine, and gradually the huge flaming electrical arc that had engulfed the dynamo subsided. Peering forth from their shelters, the engineers then rushed back and “someone climbed underneath to see what had become of our man inside … expecting him to be badly scorched…. He said the fire came in all around him but did not touch him.”30 No one present had ever seen such a sight.

Maybe it was because of his ignorance of music that he had been capable of receiving so confused an impression, the kind of impression that is, however, perhaps the only one which is purely musical, immaterial, entirely original, irreducible to any other order of impression. An impression of this kind is, for an instant, so to speak, sine materia. No doubt the notes we hear then tend already, depending on their loudness and their quantity, to spread out before our eyes over surfaces of varying dimensions, to trace arabesques, to give us sensations of breadth, tenuousness, stability, whimsy. But the notes vanish before these sensations are sufficiently formed in us not to be submerged by those already excited by the succeeding or even simultaneous notes. And this impression would continue to envelop with its liquidity and its “mellowness” the motifs that at times emerge from it, barely discernible, immediately to dive under and disappear, known only by the particular pleasure they give, impossible to describe, to recall, to name, ineffable—if memory, like a laborer working to put down lasting foundations in the midst of the waves, by fabricating for us facsimiles of these fleeting phrases, did not allow us to compare them to those that follow them and to differentiate them. And so, scarcely had the delicious sensation which Swann had felt died away than his memory at once furnished him with a transcription that was summary and temporary but at which he could glance while the piece continued, so that already, when the same impression suddenly returned, it was no longer impossible to grasp. He could picture to himself its extent, its symmetrical groupings, its notation, its expressive value; he had before him this thing which is no longer pure music, which is drawing, architecture, thought, and which allows us to recall the music. This time he had clearly distinguished one phrase rising for a few moments above the waves of sound. It had immediately proposed to him particular sensual pleasures which he had never imagined before hearing it, which he felt could be introduced to him by nothing else, and he had experienced for it something like an unfamiliar love.

We may think of volcanic islands like Ascension as unusual because their recent origin and remoteness mean their ecosystems are made up of a motley crew of mariner migrants. But much of the world is like that. Nature is constantly in flux, and few ecosystems go back very far. Only ten thousand years ago, much of Europe and North America were covered in thick ice. All soil had been scraped away and with it most forms of life. Everything we see today in these former glaciated zones has either returned or arrived for the first time since the ice retreated. Looked at from this perspective, the spread of alien species today is merely a continuation of a natural process of the colonization begun when the ice retreated. A broad time horizon shows there is no such thing as a native species. All lodgings are temporary and all ecosystems in a constant flux, the victims of circumstance and geological accident. As the pioneer British ecologist Charles Elton argued, “Were it not for the ice age, we [in Britain] should probably have wonderful mixed forests with wild magnolias and laurels and epiphytic orchids, such as . . . in China.

Things come and go,' he said. 'That's the gist of it. In a billion billion billion years, everything will have come and gone several times, in various forms. Even I will be gone...Meaningless, however. These jugs and pebbles, everything, these too will go...A swirl in the stream of time. A temporary gathering of bits, a few random dust specks, so to speak—pure metaphor, you understand—then by chance a vast floating cloud of dustspecks, an expanding universe—' He shrugged. 'Complexities: green dust as well as the regular kind. Purple dust. Gold. Additional refinements: sensitive dust, copulating dust, worshipful dust!...New laws for each new form, of course. New lines of potential. Complexity beyond complexity, accident on accident.'...He closed his eyes, still smiling. 'Pick an apocalypse, any apocalypse. A sea of black oil and dead things. No wind. No light. Nothing stirring, not even an ant, a spider. A silent universe. Such is the end of the flicker of time, the brief, hot fuse of events and ideas set off, accidentally, and snuffed out, accidentally, by man. Not a real ending of course, nor even a beginning. Mere ripple in Time's stream.

In other words, is it better to live than not to live? His answer is negative: existence has no value in itself. A “life, by its whole tendency and disposition, is not capable of any true bliss or happiness, but is essentially suffering in many forms and a tragic state in every way.” Living creatures oscillate between painful desire and striving and boredom. It may seem that happiness is achieved when one gains what one desires, but, according to Schopenhauer, what that achieves is merely the cessation of the painful desire. “Happiness” is merely the negative state of the removal of pain. This “happiness” does not remain long, however. We become bored, and our painful wants propel us forward again to some other goal. How can we relieve ourselves of boredom and suffering, apart from simply committing suicide? One temporary respite from the suffering that is “the essence” of life is the aesthetic experience of beauty and the arts. It lifts us away from the striving of the will, releasing us from its painful effects, and leading to something like a tranquil state. Art can help us escape from the “essence of life,” “the suffering of the ever-striving will.

The almost complete, but temporary, loss of self that was involved - a loss of self present in all intense sexual encounters - doubled as an open door through which one could enter new areas of thought, as if one had left one’s old self behind, as if within this new, amorphous territory, in which one was no longer one’s previous self but had not yet become anything else, infinite modes of discovery became possible. The intimacy of our nakedness made us feel, or at least gave the illusion, that we were so much more directly engaged, both in dialogue with the larger world of ideas and with each other. This directness of being intertwined, exhausted and sated, of drifting in and out of sleep and having the strains of our discussions, of our nighty lessons, freely intermixed with half-remembered dreams forms the basis for a different kind of learning, learning that enters not only through the mind but also through skin and sweat and pores. In this way ideas are divested of their previously cold abstraction and instead gain heat, momentum and complicity. This is the deep learning, and there is no conduit for it other than one’s intimate and ongoing personal experience.

In other words, you have been hypnotized or conditioned by an educational processing-system arranged in grades or steps, supposedly leading to some ultimate Success. First nursery school or kindergarten, then the grades or forms of elementary school, preparing you for the great moment of secondary school! But then more steps, up and up to the coveted goal of the university. Here, if you are clever, you can stay on indefinitely by getting into graduate school and becoming a permanent student. Otherwise, you are headed step by step for the great Outside World of family-raising, business, and profession. Yet graduation day is a very temporary fulfillment, for with your first sales-promotion meeting you are back in the same old system, being urged to make that quota (and if you do, they’ll give you a higher quota) and so progress up the ladder to sales manager, vice-president, and, at last, president of your own show (about forty to forty-five years old). In the meantime, the insurance and investment people have been interesting you in plans for Retirement—that really ultimate goal of being able to sit back and enjoy the fruits of all your labors. But when that day comes, your anxieties and exertions will have left you with a weak heart, false teeth, prostate trouble, sexual impotence, fuzzy eyesight, and a vile digestion.

Your built-in Success Mechanism must have a goal or “target.” This goal, or target, must be conceived of as “already in existence—now” either in actual or potential form. It operates by either (1) steering you to a goal already in existence or (2) “discovering” something already in existence. 2. The automatic mechanism is teleological, that is, it operates or must be oriented to “end results” goals. Do not be discouraged because the “means whereby” may not be apparent. It is the function of the automatic mechanism to supply the means whereby when you supply the goal. Think in terms of the end result, and the means whereby will often take care of themselves. The means by which your Success Mechanism works often take care of themselves and do so effortlessly when you supply the goal to your brain. The precise action steps will come to you without stress, tension, or worry about how you are going to accomplish the result you seek. Many people make the mistake of interfering with their Success Mechanism by demanding a how before a goal is clearly established. After you’ve formed a mental image of the goal you seek to create, the how will come to you—not before. Remain calm and relaxed and the answers will arrive. Any attempt to force the ideas to come will not work. As Brian Tracy wrote, “In all mental workings, effort defeats itself.” 3. Do not be afraid of making mistakes, or of temporary failures. All servo-mechanisms achieve a goal by negative feedback, or by going forward, making mistakes, and immediately correcting course. 4. Skill learning of any kind is accomplished by trial and error, mentally correcting aim after an error, until a “successful” motion, movement, or performance has been achieved. After that, further learning, and continued success, is accomplished by forgetting the past errors, and remembering the successful response, so that it can be imitated. 5. You must learn to trust your Creative Mechanism to do its work and not “jam it” by becoming too concerned or too anxious as to whether it will work or not, or by attempting to force it by too much conscious effort. You must “let it” work, rather than “make it” work. This trust is necessary because your Creative Mechanism operates below the level of consciousness, and you cannot “know” what is going on beneath the surface. Moreover, its nature is to operate spontaneously according to present need. Therefore, you have no guarantees in advance. It comes into operation as you act and as you place a demand on it by your actions. You must not wait to act until you have proof—you must act as if it is there, and it will come through. “Do the thing and you will have the power,” said Emerson.

My very good sir,” said the little quarto, yawning most drearily in my face, “excuse my interrupting you, but I perceive you are rather given to prose. I would ask the fate of an author who was making some noise just as I left the world. His reputation, however, was considered quite temporary. The learned shook their heads at him, for he was a poor, half-educated varlet, that knew little of Latin, and nothing of Greek, and had been obliged to run the country for deer-stealing. I think his name was Shakespeare. I presume he soon sunk into oblivion.” “On the contrary,” said I, “it is owing to that very man that the literature of his period has experienced a duration beyond the ordinary term of English literature. There rise authors now and then who seem proof against the mutability of language because they have rooted themselves in the unchanging principles of human nature. They are like gigantic trees that we sometimes see on the banks of a stream, which by their vast and deep roots, penetrating through the mere surface and laying hold on the very foundations of the earth, preserve the soil around them from being swept away by the ever-flowing current, and hold up many a neighboring plant, and perhaps worthless weed, to perpetuity. Such is the case with Shakespeare, whom we behold defying the encroachments of time, retaining in modern use the language and literature of his day, and giving duration to many an indifferent author, merely from having flourished in his vicinity. But even he, I grieve to say, is gradually assuming the tint of age, and his whole form is overrun by a profusion of commentators, who, like clambering vines and creepers, almost bury the noble plant that upholds them.

No one acts in a void. We all take cues from cultural norms, shaped by the law. For the law affects our ideas of what is reasonable and appropriate. It does so by what it prohibits--you might think less of drinking if it were banned, or more of marijuana use if it were allowed--but also by what it approves. . . . Revisionists agree that it matters what California or the United States calls a marriage, because this affects how Californians or Americans come to think of marriage. Prominent Oxford philosopher Joseph Raz, no friend of the conjugal view, agrees: "[O]ne thing can be said with certainty [about recent changes in marriage law]. They will not be confined to adding new options to the familiar heterosexual monogamous family. They will change the character of that family. If these changes take root in our culture then the familiar marriage relations will disappear. They will not disappear suddenly. Rather they will be transformed into a somewhat different social form, which responds to the fact that it is one of several forms of bonding, and that bonding itself is much more easily and commonly dissoluble. All these factors are already working their way into the constitutive conventions which determine what is appropriate and expected within a conventional marriage and transforming its significance." Redefining civil marriage would change its meaning for everyone. Legally wedded opposite-sex unions would increasingly be defined by what they had in common with same-sex relationships. This wouldn't just shift opinion polls and tax burdens. Marriage, the human good, would be harder to achieve. For you can realize marriage only by choosing it, for which you need at least a rough, intuitive idea of what it really is. By warping people's view of marriage, revisionist policy would make them less able to realize this basic way of thriving--much as a man confused about what friendship requires will have trouble being a friend. . . . Redefining marriage will also harm the material interests of couples and children. As more people absorb the new law's lesson that marriage is fundamentally about emotions, marriages will increasingly take on emotion's tyrannical inconstancy. Because there is no reason that emotional unions--any more than the emotions that define them, or friendships generally--should be permanent or limited to two, these norms of marriage would make less sense. People would thus feel less bound to live by them whenever they simply preferred to live otherwise. . . . As we document below, even leading revisionists now argue that if sexual complementarity is optional, so are permanence and exclusivity. This is not because the slope from same-sex unions to expressly temporary and polyamorous ones is slippery, but because most revisionist arguments level the ground between them: If marriage is primarily about emotional union, why privilege two-person unions, or permanently committed ones? What is it about emotional union, valuable as it can be, that requires these limits? As these norms weaken, so will the emotional and material security that marriage gives spouses. Because children fare best on most indicators of health and well-being when reared by their wedded biological parents, the same erosion of marital norms would adversely affect children's health, education, and general formation. The poorest and most vulnerable among us would likely be hit the hardest. And the state would balloon: to adjudicate breakup and custody issues, to meet the needs of spouses and children affected by divorce, and to contain and feebly correct the challenges these children face.

CLOSE is what we almost always are: close to happiness, close to another, close to leaving, close to tears, close to God, close to losing faith, close to being done, close to saying something, or close to success, and even, with the greatest sense of satisfaction, close to giving the whole thing up. Our human essence lies not in arrival, but in being almost there, we are creatures who are on the way, our journey a series of impending anticipated arrivals. We live by unconsciously measuring the inverse distances of our proximity: an intimacy calibrated by the vulnerability we feel in giving up our sense of separation. To go beyond our normal identities and become closer than close is to lose our sense of self in temporary joy, a form of arrival that only opens us to deeper forms of intimacy that blur our fixed, controlling, surface identity. To consciously become close is a courageous form of unilateral disarmament, a chancing of our arm and our love, a willingness to hazard our affections and an unconscious declaration that we might be equal to the inevitable loss that the vulnerability of being close will bring. Human beings do not find their essence through fulfillment or eventual arrival but by staying close to the way they like to travel, to the way they hold the conversation between the ground on which they stand and the horizon to which they go. What makes the rainbow beautiful, is not the pot of gold at its end, but the arc of its journey between here and there, between now and then, between where we are now and where we want to go, illustrated above our unconscious heads in primary colour. We are in effect, always, close; always close to the ultimate secret: that we are more real in our simple wish to find a way than any destination we could reach: the step between not understanding that and understanding that, is as close as we get to happiness.

Prajāpati: the creator god who is not entirely sure he exists. Prajāpati is the god who has no identity, who is the origin of all insoluble paradoxes. All identities arise from him, who himself has none. And so he takes a step back, or to one side, allowing the rush of mortal beings, ready to forget him, to carry on. But they will then return to him, to ask him the wherefore. And the wherefore can only be similar to what made them first emerge: a rite, a composition of elements, of forms, a temporary—the only—guarantee of existence. He never resembled a sovereign who elatedly surveys his dominions. He left that feeling to one of his sons, Indra—and he pitied him for it. He knew that, along with euphoria, and bound up with it, Indra would face mockery and retribution. Since Prajāpati was an amalgam of seven ṛṣis, those “seers” who, in turn, had been seven “vital breaths,” though incapable of existing alone. Asat is therefore a place where at the beginning energy is burning. And so from the vital breaths were born “seven persons (puruṣas).” The first beings with bodily features were therefore the ṛṣis: the Saptarṣis, the original Seven Ṛṣis. But the Saptarṣis were immediately aware of their limited power. Generated by the vital breaths, they themselves could not procreate. Their first desire was therefore to act in concert, transforming themselves into a single person. This had to be their task: to compress themselves, condense themselves into one single body, occupying its various parts: “Two above the navel and two below the navel; one on the right side, one on the left side, one at the base.” There was now a body, but it had no head. Still they worked away. From each of them was extracted essence, sap, taste, rasa. And they concentrated it all into the same place, as if into a jar: that was the head. The person made up from the Seven Seers was now complete. And “that same person became Prajāpati.” This was how the Progenitor was created, he who generated everything, including the vital breaths, Indra, and the Saptarṣis who had laboriously created him.

As those people are extreamly apt to get drunk, and, when so, are very quarrelsome and disorderly, we strictly forbad the selling any liquor to them; and when they complain'd of this restriction, we told them that if they would continue sober during the treaty, we would give them plenty of rum when business was over. They promis'd this, and they kept their promise, because they could get no liquor, and the treaty was conducted very orderly, and concluded to mutual satisfaction. They then claim'd and receiv'd the rum; this was in the afternoon; they were near one hundred men, women, and children, and were lodg'd in temporary cabins, built in the form of a square, just without the town. In the evening, hearing a great noise among them, the commissioners walk'd out to see what was the matter. We found they had made a great bonfire in the middle of the square; they were all drunk, men and women, quarreling and fighting. Their dark-colour'd bodies, half naked, seen only by the gloomy light of the bonfire, running after and beating one another with firebrands, accompanied by their horrid yellings, form'd a scene the most resembling our ideas of hell that could well be imagin'd; there was no appeasing the tumult, and we retired to our lodging. At midnight a number of them came thundering at our door, demanding more rum, of which we took no notice. The next day, sensible they had misbehav'd in giving us that disturbance, they sent three of their old counselors to make their apology. The orator acknowledg'd the fault, but laid it upon the rum; and then endeavored to excuse the rum by saying, "The Great Spirit, who made all things, made every thing for some use, and whatever use he design'd any thing for, that use it should always be put to. Now, when he made rum, he said 'Let this be for the Indians to get drunk with,' and it must be so." And, indeed, if it be the design of Providence to extirpate these savages in order to make room for cultivators of the earth, it seems not improbable that rum may be the appointed means. It has already annihilated all the tribes who formerly inhabited the sea-coast.

This, in turn, has given us a “unified theory of aging” that brings the various strands of research into a single, coherent tapestry. Scientists now know what aging is. It is the accumulation of errors at the genetic and cellular level. These errors can build up in various ways. For example, metabolism creates free radicals and oxidation, which damage the delicate molecular machinery of our cells, causing them to age; errors can build up in the form of “junk” molecular debris accumulating inside and outside the cells. The buildup of these genetic errors is a by-product of the second law of thermodynamics: total entropy (that is, chaos) always increases. This is why rusting, rotting, decaying, etc., are universal features of life. The second law is inescapable. Everything, from the flowers in the field to our bodies and even the universe itself, is doomed to wither and die. But there is a small but important loophole in the second law that states total entropy always increases. This means that you can actually reduce entropy in one place and reverse aging, as long as you increase entropy somewhere else. So it’s possible to get younger, at the expense of wreaking havoc elsewhere. (This was alluded to in Oscar Wilde’s famous novel The Picture of Dorian Gray. Mr. Gray was mysteriously eternally young. But his secret was the painting of himself that aged horribly. So the total amount of aging still increased.) The principle of entropy can also be seen by looking behind a refrigerator. Inside the refrigerator, entropy decreases as the temperature drops. But to lower the entropy, you have to have a motor, which increases the heat generated behind the refrigerator, increasing the entropy outside the machine. That is why refrigerators are always hot in the back. As Nobel laureate Richard Feynman once said, “There is nothing in biology yet found that indicates the inevitability of death. This suggests to me that it is not at all inevitable and that it is only a matter of time before biologists discover what it is that is causing us the trouble and that this terrible universal disease or temporariness of the human’s body will be cured.

To this point, Sen. Rand Paul of Kentucky has been the Republican flavor of the year. Events from the IRS scandal to NSA revelations to the Obamacare train wreck have corroborated libertarian suspicions of federal power. And Paul has shown serious populist skills in cultivating those fears for his political benefit. For a while, he succeeded in a difficult maneuver: Accepting the inheritance of his father's movement while distancing himself from the loonier aspects of his father's ideology. But now Rand Paul has fallen spectacularly off the tightrope. It turns out that a senior member of his Senate staff, Jack Hunter, has a history of neo-Confederate radio rants. And Paul has come to the defense of his aide. . . . This would not be the first time that Paul has heard secessionist talk in his circle of confederates--I mean, associates. His father has attacked Lincoln for causing a "senseless" war and ruling with an "iron fist." Others allied with Paulism in various think tanks and websites have accused Lincoln of mass murder and treason. For Rand Paul to categorically repudiate such views and all who hold them would be to excommunicate a good portion of his father's movement. This disdain for Lincoln is not a quirk or a coincidence. Paulism involves more than the repeal of Obamacare. It is a form of libertarianism that categorically objects to 150 years of expanding federal power. . . . Not all libertarians, of course, view Appomattox as a temporary setback. A libertarian debate on the topic: "Lincoln: Hero or Despot?" would be two-sided, lively and well attended. But Paulism is more than the political expression of the Austrian school of economics. It is a wildly ambitious ideology in which Hunter's neo-Confederate views are not uncommon. What does this mean for the GOP? It is a reminder that, however reassuring his manner, it is impossible for Rand Paul to join the Republican mainstream. The triumph of his ideas and movement would fundamentally shift the mainstream and demolish a century and a half of Republican political history. The GOP could no longer be the party of Reagan's internationalism or of Lincoln's belief in a strong union dedicated to civil rights.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.

Throughout the history of the church, Christians have tended to elevate the importance of one over the other. For the first 1,500 years of the church, singleness was considered the preferred state and the best way to serve Christ. Singles sat at the front of the church. Marrieds were sent to the back.4 Things changed after the Reformation in 1517, when single people were sent to the back and marrieds moved to the front — at least among Protestants.5 Scripture, however, refers to both statuses as weighty, meaningful vocations. We’ll spend more time on each later in the chapter, but here is a brief overview. Marrieds. This refers to a man and woman who form a one-flesh union through a covenantal vow — to God, to one another, and to the larger community — to permanently, freely, faithfully, and fruitfully love one another. Adam and Eve provide the clearest biblical model for this. As a one-flesh couple, they were called by God to take initiative to “be fruitful . . . fill the earth and subdue it” (Genesis 1:28). Singles. Scripture teaches that human beings are created for intimacy and connection with God, themselves, and one another. Marriage is one framework in which we work this out; singleness is another. While singleness may be voluntarily chosen or involuntarily imposed, temporary or long-term, a sudden event or a gradual unfolding, Christian singleness can be understood within two distinct callings: • Vowed celibates. These are individuals who make lifelong vows to remain single and maintain lifelong sexual abstinence as a means of living out their commitment to Christ. They do this freely in response to a God-given gift of grace (Matthew 19:12). Today, we are perhaps most familiar with vowed celibates as nuns and priests in the Roman Catholic or Orthodox Church. These celibates vow to forgo earthly marriage in order to participate more fully in the heavenly reality that is eternal union with Christ.6 • Dedicated celibates. These are singles who have not necessarily made a lifelong vow to remain single, but who choose to remain sexually abstinent for as long as they are single. Their commitment to celibacy is an expression of their commitment to Christ. Many desire to marry or are open to the possibility. They may have not yet met the right person or are postponing marriage to pursue a career or additional education. They may be single because of divorce or the death of a spouse. The apostle Paul acknowledges such dedicated celibates in his first letter to the church at Corinth (1 Corinthians 7). Understanding singleness and marriage as callings or vocations must inform our self-understanding and the outworking of our leadership. Our whole life as a leader is to bear witness to God’s love for the world. But we do so in different ways as marrieds or singles. Married couples bear witness to the depth of Christ’s love. Their vows focus and limit them to loving one person exclusively, permanently, and intimately. Singles — vowed or dedicated — bear witness to the breadth of Christ’s love. Because they are not limited by a vow to one person, they have more freedom and time to express the love of Christ to a broad range of people. Both marrieds and singles point to and reveal Christ’s love, but in different ways. Both need to learn from one another about these different aspects of Christ’s love. This may be a radically new concept for you, but stay with me. God intends this rich theological vision to inform our leadership in ways few of us may have considered. Before exploring the connections between leadership and marriage or singleness, it’s important to understand the way marriage and singleness are commonly understood in standard practice among leaders today.

Herein lies the basis of what Lovecraft called “cosmic horror” – the paradoxical realization of the world’s hiddenness as an absolute hiddenness. It is a sentiment frequently expressed in Lovecraft’s many letters: “Now all my tales are based on the fundamental premise that common human laws and interests are emotions have no validity or significance in the vast cosmos-at-large. To me there is nothing but puerility in a tale in which the human form – and the local human passions and conditions and standards – are depicted as native to other worlds or other universes. To achieve the essence of real externality, whether of time or space or dimension, one must forget that such things as organic life, good and evil, love and hate, and all such local attributes of a negligible and temporary race called mankind, have any existence at all…but when we cross the line to the boundless and hideous unknown – the shadow-haunted Outside – we must remember to leave our humanity and terrestrialism at the threshold.

A variation on lifetime monogamy is serial-monogamy, which refers to forming a pair-bond long enough to raise a few offspring (typically, for one breeding season) and then forming a new pairbond later. Evolutionary psychologists such as Buss (2005) have argued that serial monogamy is the typical mating pattern among humans, with strict life-long monogamy enforced in some cultures through religious norms. Not surprisingly, the typical human pair-bond lasts roughly 5 years, about the same length of time that women in traditional cultures need to raise one child through pregnancy, breast-feeding, and toddler-hood (Fisher, 2004; Jankowiak & Fisher, 1992). Temporary pairbonding is probably an adaptation to keep fathers close to home, where they can offer protection and resources to their partner and vulnerable offspring.

[A] political/relational framework recognizes the difficulty in determining who is included in the term “disabled,” refusing any assumption that it refers to a discrete group of particular people with certain similar essential qualities. On the contrary, the political/relational model of disability sees disability as a site of questions rather than firm definitions: Can it encompass all kinds of impairments—cognitive, psychiatric, sensory, and physical? Do people with chronic illnesses fit under the rubric of disability? Is someone who had cancer years ago but is now in remission disabled? What about people with some forms of multiple sclerosis (MS) who experience different temporary impairments—from vision loss to mobility difficulties—during each recurrence of the disease, but are without functional limitations once the MS moves back into remission? What about people with large birthmarks or other visible differences that have no bearing on their physical capabilities, but that often prompt discriminatory treatment?

Forms of modern life may differ in quite a few respects – but what unites them all is precisely their fragility, temporariness, vulnerability and inclination to constant change. To ‘be modern’ means to modernize – compulsively, obsessively; not so much just ‘to be’, let alone to keep its identity intact, but forever ‘becoming’, avoiding completion, staying underdefined.

. . .is to make an important, time-limited commitment in the form of a secret personal experiment. The experiment is to act “as if” he were this other character for a few weeks. Kelly stresses that once the client agrees to the experiment, it is important that it begin immediately . . . Importantly, the client does not inform anyone about the experiment. Clients’ desires to share the secret with their friends or spouses are natural expressions of their anxiety or confusion in a novel situation. However, Kelly argues that the enactment would become simply an exercise in acting if others were aware of its temporary and pretend nature. When the client receives feedback that he seems to be acting differently or strangely, that is construed to mean that he is successful in his enactment.

The temporary or “disposable” organizational form is all around us, and it fits well with strategies of rapid prototyping, quickly capitalizing on opportunities, and being willing to exit fast.

One of the most important considerations raised in connection with the abolition of government is what should be done with government wealth and property. As far as monetary wealth goes, this is no problem ... since the government doesn’t have any (as a look at the national debt figures will show). The government does, however, possess a tremendous amount and variety of “property” in the form of land, buildings, roads, military installations, schools, businesses such as the Post Office, Government Printing Office, and hundreds less well-known, prisons, libraries, etc., etc. Though these items are in the temporary possession of whatever bureaucrats happen to be in charge of them, they are not actually owned by anyone. “The public” is unable to own them, since nothing can be owned by a collective myth like “the people.” Politicians and bureaucrats don’t own them for the same reason that a thief doesn’t rightfully own the property he has stolen. “Public property” is actually unowned potential property. Since valuables in the possession of government are not actually owned, it would be perfectly proper for anyone to take possession of any piece of “public property” at any time that the government became too weak or careless to prevent him from doing so. The man who took possession of a piece of former “public property,” claiming it and marking it as his own for all to see, would become the rightful owner of that property.

Birth after birth the conditioned soul is entrapped with so many pleasing and displeasing elements, which are all false and temporary. They accumulate due to our reactions to material desires, but when we get in touch with the transcendental Lord in His variegated energies by devotional service, the naked forms of all material desires become manifest, and the intelligence of the living being is pacified in its true color. As soon as Arjuna turned his attention towards the instructions of the Lord, as they are inculcated in the Bhagavad-gītā, his true color of eternal association with the Lord became manifest, and thus he felt freed from all material contaminations.

there comes with every experience of temporary defeat, and every failure and every form of adversity, the seed of an equivalent benefit.

Language and, presumably, literature are things that are more ancient and inevitable, more durable than any other form of social organization. The revulsion, irony or indifference often expressed by literature towards the state is essentially a reaction of the permanent -better yet, the infinite- against the temporary, against the finite. To say the least, as long as the state permits itself to interfere wit the affairs of literature, literature has the right to interfere with the affairs of the state.

When we base our identity on ourselves, our work, or our experiences instead of basing it on who God says we are, our own created identities will fall short. Why? Because when my identity rests on me it is faulty. With God, it is sure. If I form my identity on my experiences it is unstable. With God, it is stable. When I allow my circumstances to define my identity, I will find that it is temporary. With God, it is eternal. When I rely on my own flawed estimation of who I am to determine my identity, it will pale in comparison to God’s perfect vision and declaration of who I am.

ROOT CHAKRA—MULADHARA The Root Chakra is at the root of your tailbone and is your equilibrium hub. You feel stressed, shaky, and dizzy or as if you have a vertigo when it's out of balance. You feel unable to make progress in your life, on personal or professional grounds, when this chakra becomes overactive and you feel stuck in your key relationships. All situations feel deeply unsettling to you, as if the change rests on your very being. This is because the Root Chakra is your prime balance point between the ‘Below and the Above’. An unbalanced or unattended Root Chakra can influence any aspect of your life, which is why many energy workers and Reiki practitioners take a bottom-up approach to chakra practice, beginning from the Root (or even deeper from the Earth Star) and moving upward to the Third Hand, Crown, and Soul Star Core networks. You are free to move freely in the universe when your Root Chakra is healthy, visible and working well, realizing you are safe, protected and seen. In Sanskrit, this chakra's name, Muladhara, means "foundation" or "pillar." That's where male sexual energy resides in the physical body (the Sacral Chakra sits on feminine sexual energy). Where the Earth Star Chakra is a gateway to the Earthly Kingdom of rocks, stones, and subterranean pathways of spirit animals and insects, the Root Chakra is a portal to our connection with our own physical realm— the physical goods and systems that keep us safe in the three-dimensional world we inhabit right now. The Root Chakra's masculine strength isn't explicitly male; it's a protective force field that can offer anybody a profound sense of comfort regardless of their sexual orientation or affiliation. You will find a stable partner for your journey as you begin to communicate with the masculine energy source, one that can support, sustain, and lead you toward the best outcome for your work and life. In terms of energy, manifestation is the act of forming thought, or of creating your desires. The very act of creation demands that you indulge in a greater density of matter, drawing in forces to create new form that involves a strong binding of your soul to the Earth. If you manifest from an ungrounded place, it will be temporary and fleeting to your creations. Imagine building a building without a firm foundation. You wouldn't even imagine doing this, would you? Well then, neither should you try to create or manifest from an ungrounded floating position within the ethers.

A Lasting Legacy I return to Elkins now, to make a summary point and a single closing observation. The summary point is that even as a closed system, slavery, simply because of its long duration, produced over time a distinctive African American culture. This is a point stressed in Eugene Genovese’s Roll, Jordan, Roll and in his mostly sympathetic critique of Elkins. Slaves, for instance, developed a repertoire of songs and stories and relationships—sometimes lifelong relationships—that ultimately helped to form a black identity in the United States. There is no analog for this in the concentration camps, partly because of the nature of the camps and partly because they lasted for just a dozen years from 1933 to 1945. In general, camp prisoners did not form close relationships, partly because this was discouraged by the guards and partly because prisoners realized that the very person you befriended last week could be summarily executed this week. So the only behavioral changes that concentration camps produced were in the nature of short-term adaptations to camp life itself. It follows from this that the cultural legacy of slavery long outlasted slavery while the cultural legacy of the camps—including the peculiar disfigurations of personality that Elkins detected—proved to be a temporary phenomenon. The phenomena of the zombie-like Muselmanner, the ersatz Nazism of the Kapos—all of this is now gone. It makes no sense to say that Jews or eastern Europeans today display any of the characteristics that developed within that temporary closed system. With American blacks, however, the situation is quite different. Although slavery ended in 1865, it lasted more than 200 years, and it had its widest scope during the era of Democratic supremacy in the South from the 1820s through the 1860s. Many of the features of the old slave plantation—dilapidated housing, broken families, a high degree of violence required to keep the place together, a paucity of opportunity and advancement prospects, a widespread sense of nihilism and despair—are evident in Democrat-run inner cities like Oakland, Detroit, Baltimore, and Chicago. “There was a distinct underclass of slaves,” political scientist Orlando Patterson writes, “who lived fecklessly or dangerously. They were the incorrigible blacks of whom the slave-owner class was forever complaining. They ran away. They were idle. They were compulsive liars. They seemed immune to punishment.” And then comes Patterson’s punch line: “We can trace the underclass, as a persisting social phenomenon, to this group.” 39 The Left doesn’t like Patterson because he’s a black scholar of West Indian origin with a penchant for uttering politically incorrect truths.

I know.” She sighs. “I’m . . . I’m an Erudite, you know.” I smile a little. “Yeah, I know.” “No.” Cara shakes her head. “It’s the only thing I am. Erudite. And now they’ve told me that’s the result of some kind of flaw in my genetics . . . and that the factions themselves are just a mental prison to keep us under control. Just like Evelyn Johnson and the factionless said.” She pauses. “So why form the Allegiant? Why bother to come out here?” I didn’t realize how much Cara had already cleaved to the idea of being an Allegiant, loyal to the faction system, loyal to our founders. For me it was just a temporary identity, powerful because it could get me out of the city. For her the attachment must have been much deeper. “It’s still good that we came out here,” I say. “We found out the truth. That’s not valuable to you?” “Of course it is,” Cara says softly. “But it means I need other words for what I am.” Just after my mother died, I grabbed hold of my Divergence like it was a hand outstretched to save me. I needed that word to tell me who I was when everything else was coming apart around me. But now I’m wondering if I need it anymore, if we ever really need these words, “Dauntless,” “Erudite,” “Divergent,” “Allegiant,” or if we can just be friends or lovers or siblings, defined instead by the choices we make and the love and loyalty that binds us.

If now -- and this is my idea -- there were, instead of military conscription, a conscription of the whole youthful population to form for a certain number of years a part of the army enlisted against Nature, the injustice would tend to be evened out, and numerous other goods to the commonwealth would remain blind as the luxurious classes now are blind, to man's relations to the globe he lives on, and to the permanently sour and hard foundations of his higher life. To coal and iron mines, to freight trains, to fishing fleets in December, to dishwashing, clotheswashing, and windowwashing, to road-building and tunnel-making, to foundries and stoke-holes, and to the frames of skyscrapers, would our gilded youths be drafted off, according to their choice, to get the childishness knocked out of them, and to come back into society with healthier sympathies and soberer ideas. They would have paid their blood-tax, done their own part in the immemorial human warfare against nature; they would tread the earth more proudly, the women would value them more highly, they would be better fathers and teachers of the following generation. Such a conscription, with the state of public opinion that would have required it, and the many moral fruits it would bear, would preserve in the midst of a pacific civilization the manly virtues which the military party is so afraid of seeing disappear in peace. We should get toughness without callousness, authority with as little criminal cruelty as possible, and painful work done cheerily because the duty is temporary, and threatens not, as now, to degrade the whole remainder of one's life. I spoke of the "moral equivalent" of war. So far, war has been the only force that can discipline a whole community, and until and equivalent discipline is organized, I believe that war must have its way. But I have no serious doubt that the ordinary prides and shames of social man, once developed to a certain intensity, are capable of organizing such a moral equivalent as I have sketched, or some other just as effective for preserving manliness of type. It is but a question of time, of skilful propogandism, and of opinion-making men seizing historic opportunities. The martial type of character can be bred without war. Strenuous honor and disinterestedness abound everywhere. Priests and medical men are in a fashion educated to it, and we should all feel some degree if its imperative if we were conscious of our work as an obligatory service to the state. We should be owned, as soldiers are by the army, and our pride would rise accordingly. We could be poor, then, without humiliation, as army officers now are. The only thing needed henceforward is to inflame the civic temper as part history has inflamed the military temper.

Concentration develops the power of persistence and enables you to master all forms of temporary defeat.

But while presidents and popes came and went, while wars exploded and came to an end, while some lost their jobs only later to have their talents recognized, while children grew sickly and later became sports heroes, while all this and more transpired, something was being formed that neither death nor illness could destroy. For those who have eyes to see and ears to hear, much in our fleeting lives is not passing but lasting, not dying but coming to life, not temporary but eternal. Amid the fragility of our lives, we have wonderful reason to hope. Some call this hidden reality “grace,” others “God’s life in us,” others still “the kingdom of God among us.

Stars, Sam. We mucked it. I mean, I mucked it. And not just for us. Yet I recall pure joy: your bike hot between my legs, your arms locked ’round my waist. I recall poor Second’s chiding before I blinked it off. I recall laughter and all of those soldiers from someone else’s war standing on that terrace singing yet another Terran victory rag. You told me later that you didn’t know I’d make a run at the canyon wall ’til I torqued it, thumbing your bike’s twin throttles hard enough to singe our legs as the acceleration turned into an increasing roar. By the time we hit fifty, I couldn’t even hear you yelling at me to stop over the wind. I didn’t think you were serious. We’d climbed that mesa in daylight when we were younger, smaller, bendier. We’d done it with safety rails and belts, with hoverbikes that floated back down like carnival balloons when we failed; we’d done it with our parents cheering and a Grass Priest standing watch in case we needed healing. That run should’ve been a lark, Sam. But the night was dark as space, and our planet has no moon. You grabbed hard as I pulled the yoke. The engines screamed. I meant to pull up, climb that mesa vertically—see if we could rocket to the top before I gunned again like we’d done a hundred times as kids. But I timed it too late. I saw the mesa wall in our headlamps, and then everything went black. The next thing I recall is waking up on the Unity ship Ascendant with Ken’ri Mureen of Glos smiling down at me. Those big round eyes in her lovely, lying face. I thought I’d surely killed you, Sam, but Mureen swore you were fine. Mureen swore removing my Second was only temporary—swore surgery would fix the soup the crash had made of my brain. She made me sign forms, and then Ma came in with pastries. I still didn’t believe you’d made it out, but Ma swore it too. You know the gist after that—mostly—but there’s a lot I never told—

In the traditional model, the dominant form of ownership is state ownership. The state owns the land and all other natural resources and all the enterprises and their productive assets. Collective ownership (e.g. the property of collective farms) also exists, but plays a subsidiary role, and is expected to be temporary. In due course, it is expected to be transformed into the higher form of state ownership.

As, I think, you will concede, Miss Taggart, there now seems to be no economic justification for the continued existence of a railroad line in Minnesota, which . . .” “And even Miss Taggart will, I’m sure, agree that certain temporary retrenchments seem to be indicated, until . . .” “Nobody, not even Miss Taggart, will deny that there are times when it is necessary to sacrifice the parts for the sake of the whole . . .” As she listened to the mentions of her name tossed into the conversation at half-hour intervals, tossed perfunctorily, with the speaker’s eyes never glancing in her direction, she wondered what motive had made them want her to be present. It was not an attempt to delude her into believing that they were consulting her, but worse: an attempt to delude themselves into believing that she had agreed. They asked her questions at times and interrupted her before she had completed the first sentence of the answer. They seemed to want her approval, without having to know whether she approved or not. Some crudely childish form of self-deception had made them choose to give to this occasion the decorous setting of a formal dinner. They acted as if they hoped to gain, from the objects of gracious luxury, the power and the honor of which those objects had once been the product and symbol—they acted, she thought, like those savages who devour the corpse of an adversary in the hope of acquiring his strength and his virtue.

At the onset, critics pointed out that Boracay beach closure seemed to be a drastic move, an isolated strategy. But the statement was nothing but a myth. When I visited Florida as part of the US Department of State’s International Visitor Leadership Program (IVLP), I learned that beach closures were part of a standard operating procedure relevant to Algal Bloom Monitoring. Recently, it closed Jupiter Beaches on Palm Beach County, Hobe Sound Beach, and Bathtub Beach in Martin County. In Rhode Island, the moment the concentration of Enterocci bacteria in beach water exceeds 60 colony-forming units per 100 mililiters, they issue a temporary closure. In 2018 alone, there were at least 40 beach closures in Rhode Island.” - Anna Mae Yu Lamentillo , Night Owl: A Nationbuilder’s Manual 2nd Edition (p. 212 Boracay: A case of political will)

Until you light one side, a candle has the potential to burn at both ends. The tragedy for me at the time was it was getting harder to it hold with both ends lit. I decided that pleasing people was a form of abusing myself. Like most of my temporary lovers, the longer I loved someone who didn’t love me, the longer I delayed meeting who or what I should love and will love me. If I went back in time to fix all the mistakes I made, I would need to erase myself. I was proud of what I had built, but recognized it needed an upgrade. This trip gave me a lot of time to think.

One effective strategy is acting as if. In other words, even those who lack an inner sense of self-confidence can act as if they are self-confident by not giving up, working hard at tasks that seem difficult, and trying to reverse temporary setbacks. This can form a positive feedback loop wherein the additional effort actually results in success and helps to gradually build up the person’s sense of agency and competence.

A democracy is always temporary in nature; it simply cannot exist as a permanent form of government. A democracy will continue to exist up until the time that voters discover that they can vote themselves generous gifts from the public treasury. From that moment on, the majority always votes for the candidates who promise the most benefits from the public treasury, with the result that every democracy will finally collapse due to loose fiscal policy, which is always followed by a dictatorship.

Only a quarter of families who qualify for Temporary Assistance for Needy Families apply for it. Less than half (48 percent) of elderly Americans who qualify for food stamps sign up to receive them. One in five parents eligible for government health insurance (in the form of Medicaid and the Children’s Health Insurance Program) do not enroll, just as one in five workers who qualify for the Earned Income Tax Credit do not claim it.

But every parent will know that it makes perfect sense. After his birth, the logic is different. Instantly it became clear that the life of the child has infinite dignity. Of course it is worth the grief, even if the candle is only lit for such a short time. Once a kid is born you’ve been seized by a commitment, the strength of which you couldn’t even have imagined beforehand. It brings you to the doorstep of disciplined service. When a parent falls in love with a child, the love arouses amazing energy levels; we lose sleep caring for the infant. The love impels us to make vows to the thing we love; parents vow to always be there for their kid. Fulfilling those vows requires us to perform specific self-sacrificial practices; we push the baby in a stroller when maybe we’d rather go out alone for a run. Over time those practices become habits, and those habits engrave a certain disposition; by the time the kid is three, the habit of putting the child’s needs first has become second nature to most parents. Slowly, slowly, by steady dedication, you’ve transformed a central part of yourself into something a little more giving, more in harmony with others and more in harmony with what is good than it was before. Gradually the big loves overshadow the little ones: Why would I spend my weekends playing golf when I could spend my weekends playing ball with my children? In my experience, people repress bad desires only when they are able to turn their attention to a better desire. When you’re deep in a commitment, the distinction between altruism and selfishness begins to fade away. When you serve your child it feels like you are serving a piece of yourself. That disposition to do good is what having good character is all about. In this way, moral formation is not individual; it is relational. Character is not something you build sitting in a room thinking about the difference between right and wrong and about your own willpower. Character emerges from our commitments. If you want to inculcate character in someone else, teach them how to form commitments—temporary ones in childhood, provisional ones in youth, permanent ones in adulthood. Commitments are the school for moral formation.

Naturally, there is no need to quarrel with those who take a commonsense approach to such matters, those for whom Mozart’s temporary adoption of the name Adam is merely a mistake or a trivial jest, another example of his penchant for mystification, which often took such literary forms as wordplay, ciphers, codes, and riddles.9 But they ought in turn to be tolerant of those who want to speculate about the implications of such things in the belief that there is often a serious substratum to such “errors” and to the comic in general, and that deeper motives may also have been at work here.

...we have thousands upon thousands of UFO sightings that force two unacceptable answers upon us: 1. All the witnesses were mistaken or lying. 2. Some tremendous unknown civilization is exerting an all-out effort to manufacture thousands of different types of UFOs and is sending all of them to our planet. The governments of the world have seized upon variations of the first explanation. The UFO enthusiasts accept the second. I do not accept either one. Instead, I propose a third alternative. I think that some “hard” objects definitely exist as Temporary Transmogrifications. They are disk-shaped and cigar-shaped. They leave indentations in the ground when they land. Witnesses have touched them and have even been inside of them. These hard objects are decoys, just as the dirigibles and ghost planes of yesteryear may have been decoys to cover the activities of the multitudinous soft objects. My real concern is with these soft objects. They hold one of the keys to the mystery. There are countless sightings of objects that changed size and shape in front of the viewers or split into several smaller objects, each going off in a different direction. In some cases, this process was reversed, with several small lights converging together to form a single large one, which then went dashing off. Over and over again, witnesses have told me in hushed tones, “You know, I don’t think that thing I saw was mechanical at all. I got the distinct impression that it was alive.

I was in error when I saw him as fixed and stable and thought I would have him forever. He was never fixed, nor stable, but always just a passing, temporary energy-burst. I had reason to know this. Had he not looked this way at birth, that way at four, another way at seven, been made entirely anew at nine? He had never stayed the same, even instant to instant. He came out of nothingness, took form, was loved, was always bound to return to nothingness.

We weigh in moments, temporary possibilities. I waiver in desire to feel sensation of a fleeting question. We form meaning in moments, brief starvation of our minds. You either understand possibilities or you question them.

For Penina Mezei petrify motive in folk literature stems from ancient, mythical layers of culture that has undergone multiple transformations lost the original meaning. Therefore, the origin of this motif in the narrative folklore can be interpreted depending on the assumptions that you are the primary elements of faith in Petrify preserved , lost or replaced elements that blur the idea of integrity , authenticity and functionality of the old ones . Motif Petrify in different genres varies by type of actor’s individuality, time and space, properties and actions of its outcome, the relationship of the narrator and singers from the text. The particularity of Petrify in particular genres testifies about different possibilities and intentions of using the same folk beliefs about transforming, says Penina Mezei. In moralized ballads Petrify is temporary or eternal punishment for naughty usually ungrateful children. In the oral tradition, demonic beings are permanently Petrifying humans and animals. Petrify in fairy tales is temporary, since the victims, after entering into the forbidden demonic time and space or breaches of prescribed behavior in it, frees the hero who overcomes the demonic creature, emphasizes Mezei. Faith in the power of magical evocation of death petrifaction exists in curses in which the slanderer or ungrateful traitor wants to convert into stone. In search of the magical meaning of fatal events in fairy tales, however, it should be borne in mind that they concealed before, but they reveal the origin of the ritual. The work of stone - bedrock Penina Mezei pointed to the belief that binds the soul stone dead or alive beings. Penina speaks of stone medial position between earth and sky, earth and the underworld. Temporary or permanent attachment of the soul to stone represents a state between life and death will be punished its powers cannot be changed. Rescue petrified can only bring someone else whose power has not yet subjugated the demonic forces. While the various traditions demons Petrifying humans and animals, as long as in fairy tales, mostly babe, demon- old woman. Traditions brought by Penina Mezei , which describe Petrify people or animals suggest specific place events , while in fairy tales , of course , no luck specific place names . Still Penina spotted chthonic qualities babe, and Mezei’s with plenty of examples of comparative method confirmed that they were witches. Some elements of procedures for the protection of the witch could be found in oral stories and poems. Fairy tales keep track of violations few taboos - the hero , despite the ban on the entry of demonic place , comes in the woods , on top of a hill , in a demonic time - at night , and does not respect the behaviors that would protect him from demons . Interpreting the motives Petrify as punishment for the offense in the demon time and space depends on the choice of interpretive method is applied. In the book of fairy tales Penina Mezei writes: Petrify occurs as a result of unsuccessful contact with supernatural beings Petrify is presented as a metaphor for death (Penina Mezei West Bank Fairytales: 150). Psychoanalytic interpretation sees in the form of witches character, and the petrification of erotic seizure of power. Female demon seized fertilizing power of the masculine principle. By interpreting the archetypal witch would chthonic anima, anabaptized a devastating part unindividualized man. Ritual access to the motive of converting living beings into stone figure narrated narrative transfigured magical procedures some male initiation ceremonies in which the hero enters into a community of dedicated, or tracker sacrificial rites. Compelling witches to release a previously petrified could be interpreted as the initiation mark the conquest of certain healing powers and to encourage life force, highlights the Penina.

must be wrestled: this is no account of inspiration; it figures instead strenuous poetic labor.66 Proteus sponsors a sense of poetic form as constraint; notions of organic or expressive form are irrelevant to his legend. For only by constraint will he give answer: He bends to no entreaty; capture him With ruthless force and fetters; only these Will circumvent and shatter his designs. (Georgics 4.399–400)67 His story reveals some of what an account of poetic authority requires: struggle and labor, unstable and forceful formality, and repetitiveness; but also the merely temporary arrest of truth. Proteus is an oracle, not a figure for rhetorical artifice. One grasps him, holds on, and after his resistance is spent, he yields a truth. A grip on truth and an effort at retention, however temporary: that is what Proteus brings to a religious poetic—a stubborn, willful grasp on an elusive oracle. We speak of orphic fragments, enigmas, but not of forms fulfilled. Proteus supplements orphic poetics by sponsoring perseverance within explicit bonds: the origin of poetry, for him, is metamorphosis.

Some have said, “The miracles, signs, and wonders of the book of Acts were temporary. They served to authenticate the apostles until such time as the New Testament could be written. Now we have the completed Word of God, which erases the need for supernatural happenings.” My response is this: If we have a completed revelation in written form, are we seeing at least as much advance for God’s kingdom, as many people coming to Christ, as many victories over Satan as those poor fellows who had to get along with just the Old Testament? If not, why not? Are we missing something valuable that they felt was essential?

Opportunity often comes disguised in the form of misfortune, or temporary defeat.

When the opportunity came, it appeared in a different form, and from a different direction than Barnes had expected. That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity. Mr.

That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity. Mr.

Although all of the above-mentioned five doctrines were preached by the Buddha Himself, yet there are some that belong to the Sudden, while others to the Gradual, Teachings. If there were persons of the middle or the lowest grade of understanding, He first taught the most superficial doctrine, then the less superficial, and "Gradually" led them up to the profound. At the outset of His career as a teacher He preached the first doctrine to enable them to give up evil and abide by good; next He preached the second and the third doctrine that they might remove the Pollution and attain to the Purity; and, lastly, He preached the fourth and the fifth doctrine to destroy their attachment to unreal forms, and to show the Ultimate Reality. (Thus) He reduced (all) the temporary doctrines into the eternal one, and taught them how to practise the Law according to the eternal and attain to Buddhahood. 'If

Now let us say (a few words) to refute this doctrine also. If mind as well as external objects be unreal, who is it that knows they are so? Again, if there be nothing real in the universe, what is it that causes unreal objects to appear? We stand witness to the fact there is no one of the unreal things on earth that is not made to appear by something real. If there be no water of unchanging fluidity,[FN#373] how can there be the unreal and temporary forms of waves? If there be no unchanging mirror, bright and clean, how can there be various images, unreal and temporary, reflected in it? It is true in sooth that the dreaming mind as well as the things dreamed, as said above, are equally unreal, but does not that unreal dream necessarily presuppose the existence of some (real) sleepers? [FN#373] The Absolute is compared with the ocean, and the phenomenal universe with the waves. Now, if both mind and external objects, as declared above, be nothing at all, no- one can tell what it is that causes these unreal appearances. Therefore this doctrine, we know, simply serves to refute the erroneous theory held by those who are passionately attached to Dharma-laksana, but never clearly discloses spiritual Reality. So that Mahabheri-harakaparivarta-sutra[FN#374] says as follows: "All the sutras that teach the unreality of things belong to an imperfect doctrine (of the Buddha). Mahaprajnya-paramita-sutra[FN#375] says: "The doctrine of unreality is the first entrance-gate to Mahayanism.

What you take to be a “you” totally separate from the rest of life is really just awareness contracting or focusing on (i.e., identifying with) phenomena arising in awareness. The phenomena are the body, thoughts, beliefs, ideas, positions, opinions, emotions, sensations, experiences, states and all other temporary forms. As phenomena arise in awareness, there is identification. This identification creates a false center known as “me.

neither is the substance nor the essence of the creation annihilated (for faithful and true is He who has established it), but “the fashion of the world passeth away;” that is, those things among which transgression has occurred, since man has grown old in them. And therefore this [present] fashion has been formed temporary, God foreknowing all things; as I have pointed out in the preceding book, and have also shown, as far as was possible, the cause of the creation of this world of temporal things. But when this [present] fashion [of things] passes away, and man has been renewed, and flourishes in an incorruptible state, so as to preclude the possibility of becoming old, [then] there shall be the new heaven and the new earth, in which the new man shall remain [continually], always holding fresh converse with God. And

And then there’s physical dependence. As defined in medical terms, physical dependence is manifested when a person stops taking a substance and, due to changes in the brain and body, she experiences withdrawal symptoms. Those temporary, drug-induced changes form the basis of physical dependence. Although a feature of drug addiction, a person’s physical dependence on a substance does not necessarily imply that he is addicted to it. The withdrawal syndrome is different for each class of drug — in the case of opiates such as morphine or heroin it includes nausea, diarrhea, sweats, aches and pains and weakness, as well as severe anxiety, agitation and depressed mood. But you don’t have to be addicted to experience withdrawal — you just have to have been taking a medication for an extended period of time. As many people have discovered to their chagrin, with abrupt cessation it’s quite possible to suffer highly unpleasant withdrawal symptoms from drugs that are not addictive: the antidepressants paroxetine (Paxil) and venlafaxine (Effexor) are but two examples. Withdrawal does not mean you were addicted; for addiction, there also needs to be craving and relapse. In fact, in the case of narcotics, it turns out that the addictive, “feel good” effect of these drugs seems to act in a different part of the brain than the effects that lead to physical dependence. When morphine is infused only into the “reward” circuits of a rat’s brain, addiction-like behaviour results, but there’s no physical dependence and no withdrawal. “Dependence” can also be understood as a powerful attachment to harmful substances or behaviours, and this definition gives us a clearer picture of addiction. The addict comes to depend on the substance or behaviour in order to make himself feel momentarily calmer or more excited or less dissatisfied with his life.

The outer is form, the inner elemental. To observe both in their truth is to realize the outer is temporary and the inner is forever.

When the opportunity came, it appeared in a different form, and from a different direction than Barnes had expected. That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity. Mr. Edison had just perfected a new office device, known at that time, as the Edison Dictating Machine (now the Ediphone). His salesmen were not enthusiastic over the machine. They did not believe it could be sold without great effort. Barnes saw his opportunity. It had crawled in quietly, hidden in a queer looking machine which interested no one but Barnes and the inventor.

You, whatever that is, are required for the manifest world to form. I may not know what you are, but I do know where you are. For as long as there is the Manifest, you will stand on the Threshold. I may not know what you are, but I do know that you exist. I know that you are eternal and that everything arising in front of you is fleeting and temporary. I may not know what you are, but I know that you are.

With Victor,” I continued, forcing myself to go on. “It’s almost like… I’m starting to heal. He’s so kind and patient… so gentle. I never would have believed it when I first saw him but, Addison, he’s one of the gentlest men I’ve ever met. I don’t feel afraid with him. I feel protected… cherished.” I ran a hand through my hair. “That’s how I felt anyway. Now I’ve gone and ruined everything.” “By having one lousy little fight? No way!” Addison declared. “Corbin and I fight and disagree all the time but I wouldn’t want to be with anyone else.” “Yes, but the things I said to Victor…” I swallowed the lump that wanted to form in my throat. “I reminded him that our relationship is only temporary, Addison. I practically said I was out the door the minute the Laws of Ownership were fulfilled.” “Oh, hon… I’m sure he didn’t take you seriously,” she protested. “Yes, he did. You should have seen the look on his face—so hurt and angry. Oh, Addison…” I put a hand over my eyes. “Why did I have to drive him away like that?” “Well, it does sound like he was getting kind of possessive,” she said thoughtfully. “I think that’s a were thing too—Corbin was actually counting on it when he bonded you to Victor in the first place. But maybe it’s time to set some ground rules before you go much further.” “That’s the thing—we’re not going anywhere. Except for this pack thing, tonight.” I looked at my watch. “If he shows up.” “He’ll show,” Addison assured me. “He knows you don’t know the way to the council meeting place by yourself and he won’t let you go alone. You’ll see.

Show me something." "What would you like to see?" "Anything. Dazzle me with your boring, practical Alben magic." Sir Bird preens next to me, tucking feathers into place with a low noise in his throat almost like he's talking to himself. A slow smile spreads across Finn's face as he rubs his knuckles - black and blue with several bruises from Sir Bird's beak. "Let's see," he says, flipping through his father's book. "Here! I'll need some water in a shallow bowl ... ink ... yes, I think this is everything." He gathers the items, then reads over the entry several times, eyebrows knit in concentration. Dipping his pen in the ink, he whispers strange words while writing on the surface of the water. The ink drips down, elongating the form of the symbols that still hover where he wrote them. I recognize one - change. But the rest I haven't learned yet. Then, without warning, he lifts up the bowl and dumps the whole thing onto Sir Bird. Only instead of getting wet, as the water washes over his body, Sir Bird's feathers turn ... blue. Bright, brilliant, shimmering blue. Squawking in outrage, Sir Bird hops and flies around the room, frantically shaking his feathers. He lands on the desk with a scrabble of clawed feet, then begins trying to bite off the color. "Ha!" Finn says, pointing at his knuckles. "Now you're black and blue, too!" I can't help but laugh at my poor, panicking bird. Not to mention the ridiculous pettiness of Finn's magic show. Picking up Sir Bird, I stroke his feathers and speak softly to him. "Hush now. I'll make him fix you. You're still very handsome, but blue isn't your color, is it?" He caws mournfully, still pulling at his own feathers. "Finn." He puts his hands behind his back, trying to look innocent. "What? He deserved it." "He's a bird. You can't really find this much satisfaction in revenge against a bird, can you?" His voice comes out just a tad petulant. "He started it. Besides, I made it temporary. It'll wear off within the hour." "There now." I kiss Sir Bird's head and set him on my shoulder. "You'll be back to yourself in no time." "Tell him to stop pecking at me.' "Perhaps you deserve it.

EACH RECRIMINATIVE DECADE POSES NEW riddles, how best to live, how best to write. One's fifties, in principle less acceptable than one's forties, at least confirm most worst suspicions about life, thereby disposing of an appreciable tract of vain expectation, standardized fantasy, obstructive to writing, as to living. The quinquagenarian may not be master of himself, he is, notwithstanding, master of a passable miscellany of experience on which to draw when forming opinions, distorted or the reverse, at least up to a point his own. After passing the half-century, one unavoidable conclusion is that many things seeming incredible on starting out, are, in fact, by no means to be located in an area beyond belief.

Marriage should be a temporary relation,” he wrote in his journal during the summer of his chaste tryst with Cary. “When each of two souls ha[ve] exhausted the other of that good which each held for the other, they should part in the same peace in which they met, not parting from each other, but drawn to new society. The new love is the balm to prevent a wound from forming where the old love was detached.

For the broken hearts, I promise it gets better. I promise that the minutes and hours will go by faster and that the ache in your chest will stop. I promise that the day you can forgive and realize that you don't have to feel this way will come. I promise you that right now, no matter what age you are, it will hurt. But pain is temporary. I promise that months or even years from now you'll look back and realize how silly you're acting. Although it doesn't feel silly. I promise that your relationship with them may or may not bloom into at least a friendship. I promise it'll stop hurting. Give it time, give yourself time to be an individual again. Find the confidence to do things on your own. Reconnect with the friends you pushed away. Form a better self. Be selfish. Stop thinking about their opinion. xoxoxo, M

Never is any Soul (Atma) in the form of a man or a woman. This is only a circumstance (avastha) and circumstances are all temporary. All these 'relatives' are temporary adjustments; Real is permanent.

Takeaway: Motivation and self-discipline are nice to have. Motivation, however, is often emotional and temporary, while self-discipline can be exhausted. But having solid habits will deliver the same results with far less pain and suffering. Habits have been shown to take around 66 days to form, so all you need to do is commit to small actions (mini habits) for that amount of time. How successfully you are able to keep to your habits is in part influenced by Joseph Grenny’s six factors of influence.

The point is not that our beliefs are inherently problematic but only that they become problematic when held in a manner that would claim more than some provisional, pragmatic response to that which transcends conceptualization. This a/ theistic approach is not to be mistaken for some type of synthesis of opposites; rather, it is the uncollapsible tension between affirming our religious ideas while also placing them into question. This a/ theism is not then some temporary place of uncertainty on the way to spiritual maturity, but rather is something that operates within faith as a type of heatinducing friction that prevents our liquid images of the divine from cooling and solidifying into idolatrous form.

Mutual liberty, which is now demanded, is making the old form of marriage impossible. But a new form, which shall be an equally good vehicle for instinct, and an equal help to spiritual growth, has not yet been developed. For the present, women who are conscious of liberty as something to be preserved are also conscious of the difficulty of preserving it. The wish for mastery is an ingredient in most men’s sexual passions, especially in those which are strong and serious. It survives in many men whose theories are entirely opposed to despotism. The result is a fight for liberty on the one side and for life on the other. Women feel that they must protect their individuality; men feel, often very dumbly, that the repression of instinct which is demanded of them is incompatible with vigour and initiative. The clash of these opposing moods makes all real mingling of personalities impossible; the man and woman remain hard, separate units, continually asking themselves whether anything of value to themselves is resulting from the union. The effect is that relations tend to become trivial and temporary, a pleasure rather than the satisfaction of a profound need, an excitement, not an attainment. The fundamental loneliness into which we are born remains untouched, and the hunger for inner companionship remains unappeased.

Google and Apple offer the image of a pseudo-commons to Internet users. That image recalls Nick Dyer-Whiteford's claim that, in light of the structural failures of neoliberal policies, capital could "turn to a 'Plan B', in which limited versions of commons, pollution trading schemes, community development and open-source and file-sharing practices are introduced as subordinate aspects of a capitalist economy, where voluntary cooperation subsidizes profit. One can think here of how Web 2.0 re-appropriates many of the innovations of radical digital activists, and converts them into a source of rent." Indeed, with the rise of the trademarked Digital Commons software platform and with the proliferation of university-based digital and media commons (which are typically limited to fee-paying and/or employed university community members), the very concept of the digital commons appears to be one of these reappropriations. But if, as part of what James Boyle describes as the "Second Closure Movement," this very rhetorical move signals the temporary defeats of the after-globalization and radical hacker movements that claimed the language of the commons, perhaps the advocacy for ownership of digital wares (or at least a form of unalienable, absolute possession, whether individual or communal) would provide a strategic ballast against the proprietary control of large swathes of information by apparently benevolent corporations and institutions. While still dangling in mid-air, the information commodity's consumption might thereby be placed more solidly on common ground.

For the first time she called it sex. With no time or desire to analyze her words, he shook off an unidentifiable hollow sensation forming in his middle.

The USA and Unocal were essentially faced with a simple question in Afghanistan. Was it preferable to rely on Pakistan and Saudi Arabia to deliver the Taliban and obtain a temporary Afghan concensus in the old-fashioned way by reconquering the country? Or was it preferable for the USA to engage in peacemaking and bring the Afghan ethnic groups and factions together to form a broad-based government, which might ensure lasting stability? Although Washington's broad-brush policy was to support a widely based, multi-ethnic government in Kabul, the USA for a time believed in the Taliban and when it ceased to do so, it was not willing to rein in Pakistan and Saudi Arabia.

Hence Dante’s famous “inverted” image of the cosmos in the twenty-eighth canto of the Paradiso, in which the poet, granted a temporary glimpse of creation’s spiritual form, sees God’s burning light as the center of all things, with the primum mobile revolving around it as the smallest, swiftest, and inmost sphere and with all the other spheres radiating out in “reverse” order and proportion from there, all of them filled with their differing orders of angels, and with our world at the farthest remove from the center of that eternal heavenly dance. To many, what was most startling about the new cosmology was not that humanity had been expelled from the heart of reality, but that change and disorder had been introduced into the beautiful harmonies above.

Non-surrender hardens your psychological form, the shell of the ego, and so creates a strong sense of separateness. The world around you and people in particular come to be perceived as threatening. The unconscious compulsion to destroy others through judgment arises, as does the need to compete and dominate. Even nature becomes your enemy and your perceptions and interpretations are governed by fear. The mental disease that we call paranoia is only a slightly more acute form of this normal but dysfunctional state of consciousness. Not only your psychological form but also your physical form — your body — becomes hard and rigid through resistance. Tension arises in different parts of the body, and the body as a whole contracts. The free flow of life energy through the body, which is essential for its healthy functioning, is greatly restricted. Bodywork and certain forms of physical therapy can be helpful in restoring this flow, but unless you practice surrender in your everyday life, those things can only give temporary symptom relief since the cause — the resistance pattern — has not been dissolved.

Managing the Neutral Zone: A Checklist Yes No   ___ ___ Have I done my best to normalize the neutral zone by explaining it as an uncomfortable time that (with careful attention) can be turned to everyone’s advantage? ___ ___ Have I redefined the neutral zone by choosing a new and more affirmative metaphor with which to describe it? ___ ___ Have I reinforced that metaphor with training programs, policy changes, and financial rewards for people to keep doing their jobs during the neutral zone? ___ ___ Am I protecting people adequately from inessential further changes? ___ ___ If I can’t protect them, am I clustering those changes meaningfully? ___ ___ Have I created the temporary policies and procedures that we need to get us through the neutral zone? ___ ___ Have I created the temporary roles, reporting relationships, and organizational groupings that we need to get us through the neutral zone? ___ ___ Have I set short-range goals and checkpoints? ___ ___ Have I set realistic output objectives? ___ ___ Have I found the special training programs we need to deal successfully with the neutral zone? ___ ___ Have I found ways to keep people feeling that they still belong to the organization and are valued by our part of it? And have I taken care that perks and other forms of “privilege” are not undermining the solidarity of the group? ___ ___ Have I set up one or more Transition Monitoring Teams to keep realistic feedback flowing upward during the time in the neutral zone? ___ ___ Are my people willing to experiment and take risks in intelligently conceived ventures—or are we punishing all failures? ___ ___ Have I stepped back and taken stock of how things are being done in my part of the organization? (This is worth doing both for its own sake and as a visible model for others’ similar efforts.) ___ ___ Have I provided others with opportunities to do the same thing? Have I provided them with the resources—facilitators, survey instruments, and so on—that will help them do that? ___ ___ Have I seen to it that people build their skills in creative thinking and innovation? ___ ___ Have I encouraged experimentation and seen to it that people are not punished for failing in intelligent efforts that do not pan out? ___ ___ Have I worked to transform the losses of our organization into opportunities to try doing things a new way? ___ ___ Have I set an example by brainstorming many answers to old problems—the ones that people say we just have to live with? Am I encouraging others to do the same? ___ ___ Am I regularly checking to see that I am not pushing for certainty and closure when it would be more conducive to creativity to live a little longer with uncertainty and questions? ___ ___ Am I using my time in the neutral zone as an opportunity to replace bucket brigades with integrated systems throughout the organization?

Almost unnoticed, in the niches and hollows of the market system, whole swathes of economic life are beginning to move to a different rhythm. Parallel currencies, time banks, cooperatives and self-managed spaces have proliferated, barely noticed by the economics profession, and often as a direct result of the shattering of old structures after the 2008 crisis. New forms of ownership, new forms of lending, new legal contracts: a whole business subculture has emerged over the past ten years, which the media has dubbed the ‘sharing economy’. Buzzterms such as the ‘commons’ and ‘peer-production’ are thrown around, but few have bothered to ask what this means for capitalism itself. I believe it offers an escape route – but only if these micro-level projects are nurtured, promoted and protected by a massive change in what governments do. This must in turn be driven by a change in our thinking about technology, ownership and work itself. When we create the elements of the new system we should be able to say to ourselves and others: this is no longer my survival mechanism, my bolt-hole from the neoliberal world, this is a new way of living in the process of formation. In the old socialist project, the state takes over the market, runs it in favour of the poor instead of the rich, then moves key areas of production out of the market and into a planned economy. The one time it was tried, in Russia after 1917, it didn’t work. Whether it could have worked is a good question, but a dead one. Today the terrain of capitalism has changed: it is global, fragmentary, geared to small-scale choices, temporary work and multiple skill-sets. Consumption has become a form of self-expression – and millions of people have a stake in the finance system that they did not have before. With the new terrain, the old path is lost. But a different path has opened up. Collaborative production, using network technology to produce goods and services that work only when they are free, or shared, defines the route beyond the market system. It will need the state to create the framework, and the postcapitalist sector might coexist with the market sector for decades. But it is happening." (from "PostCapitalism: A Guide to Our Future" by Paul Mason)

A neurosis is a poor solution to conflict, or, more correctly, not a solution at all but a bad compromise. Underground, the conflict persists in a disguised form and, since the real conflict is not resolved, a neurosis perpetuates itself in a series of attempted compromises—neurotic symptoms. On the surface a neurosis resembles a cold war between two nations where strong demands are made by both sides and temporary compromises are achieved in order to avoid war. But since the basic issues are never dealt with, fresh grievances and demands are constantly in the making and more and more compromises and bad bargains are required to keep the conflict from breaking out into the open. The analogy of a cold war suggests another parallel. If each of the nations in conflict must be constantly prepared for the possibility of open warfare, it must expend larger and larger amounts of its wealth for defense purposes, leaving less and less of the national income for investment in other vital areas of national welfare. Eventually, so much of the national income and the energy of its people is tied up in defense that very little of either is available for the pursuit of healthy human goals. Here, a neurosis affords an exact parallel. For a neurosis engages a large amount of the energy of a human personality in order to prevent the outbreak of conflict. Energy which should be employed for the vital interests of the personality and the expansion of the personality must be diverted in large quantities for defense purposes. The result is impoverishment of the ego, a serious restriction of human functioning. Whenever the underground conflict within the personality threatens to break out in the open, anxiety is created by the anticipation of danger. Anxiety then sets the whole process of neurotic defense and compromise into action once again, in the self-perpetuating process we have described. It would be correct to say that anxiety generates the neurotic process, but we must not deduce from this that anxiety is in itself a pathological manifestation. Anxiety need not produce a neurosis. In fact, anxiety may serve the widest variety of useful and healthy adaptations in the human personality. WHAT

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Cézanne, from a letter, after a day of fishing: “All this is easier than painting but it does not lead far.” Not hardly. Not very far at all. Except that this may be precisely where I want it to lead. Let the world lead far—as one should frame it to do; let art last long and lead far and to form. Let a few other human activities lead far, though most of them lead us up a tree or up the asshole of the world. Let fly-fishing be temporary and fleeting and inconsequential. I do not mind.

AT TRIGON I LEARNT business is all about people, so to ensure I had the first look at executive talent and could hire the best, I created my own recruitment company. I needed a temporary CFO at Emerald and was told about a recruitment consultant called Carmen Bailey. Within 10 minutes of meeting me, Carmen had asked more questions about my business and what drove and motivated me than anyone I had ever met. Carmen is a perfect example of someone who puts the client first. She is never transactional and for her it wasn’t about finding me a contractor but, rather, about wanting to form a long-term sustainable relationship with my business.

Prakriti is said to be composed of three forces, sattwa, rajas and tamas, which are known collectively as the three gunas. These gunas-whose individual characteristics we shall describe in a moment-pass through phases of equilibrium and phases of imbalance; the nature of their relationship to each other is such that it is subject to perpetual change. As long as the gunas maintain their equilibrium, Prakriti remains undifferentiated and the universe exists only in its potential state. As soon as the balance is disturbed, a re-creation of the universe begins. The gunas enter into an enormous variety of combinations-all of them irregular, with one or the other guna predominating over the rest. Hence we have the variety of physical and psychic phenomena which make up our apparent world. Such a world continues to multiply and vary its forms until the gunas find a temporary equilibrium once more, and a new phase of undifferentiated potentiality begins.

Marriage, in what is evidently its most popular version, is now on the one hand an intimate “relationship” involving (ideally) two successful careerists in the same bed, and on the other hand a sort of private political system in which rights and interests must be constantly asserted and defended. Marriage, in other words, has now taken the form of divorce: a prolonged and impassioned negotiation as to how things shall be divided. During their understandably temporary association, the “married” couple will typically consume a large quantity of merchandise and a large portion of each other.

Oakeshott believed that civil association has been increasingly displaced by enterprise, under pressure from political elites, managers, parties and ideologues. It is not only socialists with their goals of equality and social justice who have contributed to this displacement. The liberal attempt to adopt the contours of an abstract and universal idea of justice and human rights; the supposedly conservative pursuit of economic growth as the root of social order and the goal of government – these too have a tendency to displace civil association with a new kind of political practice, in which the institutions of society are bent towards a goal that may be incompatible with their inner dynamic. The distinction between civil and enterprise association is not hard and fast: many of our social spheres partake of both arrangements. Nevertheless, it is hard to deny that enterprise tends in a different direction from ordinary forms of community. In enterprise there are instructions coming down from above; there are rivalries and rebellions; there is ruinous failure as well as temporary success. The whole depends on a forward-going energy that must be constantly maintained if things are not to fragment and fall apart. Hence the invocations of ‘progress’, of ‘growth’, of constant ‘advance’ towards the goal which, however, must remain always somewhere in the future, lest the dedication of the citizens cease to be renewed by it.

When the opportunity came, it appeared in a different form and from a different direction than Barnes had expected. That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity.

Page 240: [Michael] Walzer transfers responsibility for realizing the old cultural-pluralist fantasy from the all-too-assimilated white ethnics to new ethnic groups from other parts of the world. “Whatever regulation is necessary—we can argue about that—the flow of people, the material base of multiculturalism, should not be cut off.” Walzer hopes that separate ethnic communities in the United States can be kept alive artificially, to prevent the development of a common American cultural identify: “If that vitality cannot be sustained, pluralism will prove to be a temporary phenomenon, a way station on the road to American nationalism.” Assimilation, or nationalism, is a misfortune: “A radical program of Americanization would really be unAmerican. … The public schools, according to Walzer, must be structured to actively discourage the assimilation of immigrants to the majority heritage: “Strengthen the public schools, and focus them … on two things: first, the history and contemporary forms of democratic politics, and second, the immigrant experience.” In Walzer’s view, then, everyone in America should have an ethnic nationality—with the exception of “generic” Americans: “A certain sort of communitarianism is available to each of the hyphenate groups—except, it would seem, the American-Americans, whose community, if it existed, would deny the Americanism of all the others.

Imagine that you’re standing in the middle of the floor of a prison cell. Around you are solid concrete walls and a solid steel door. The only window is a small slit on the back wall of your cell, but it’s so high up above your head that you can’t see out of it unless you grip the ledge and haul yourself up with sheer brute strength. Imagine that you pull yourself up there by your fingertips, actually feeling what it would be like—the muscles in your hands, forearms, and biceps all activated and getting more exhausted by the second; the rough texture of the wall scraping your belly and thighs as you struggle to ascend; the cold steel of the window bars around your hands. When you finally pull yourself up above the ledge, you’re nearly blinded by a brilliant light from the outside. It’s the light of creation, and it bursts into the window and makes everything disappear. There’s only the light—no prison cell, no window, and no you. Nothing exists anymore but infinite light. That’s the meditation. Just like the pull-up or chin-up you’re imagining yourself doing, one repetition is probably not enough to do much. There aren’t any rules as to how many times you should visualize the above, but I think ten reps is a good start. And when that becomes easy, try working your way up to a hundred times. When you get truly proficient at it, you’ll notice a peculiar sensation. As you imagine the light obliterating everything (including you), you’ll start to feel as if you’ve been cast back into your own body—gently, yet forcefully. You’ll also experience a temporary state of being grounded in the present moment, in your physical form, with no stray thoughts whatsoever. Mindfulness has been increasing in popularity for the last decade or so, and people apply it in the context of just about anything these days—golf, cooking, running, tennis, parenting, and so on. Originating thousands of years ago

Thousands of years of wandering stripped the Central Australian aboriginal of independent ability toplan a future, and made him master only of the moment. His dwellings always have been temporary crude things of sticks and leaves and grass, built in a few hours and abandoned at the mystic call of far-away food, water, or tribal ceremony. He gorged himself today, starved tomorrow, and shared his temporary possessions. He believed in his descent from spirit and dream forms of totemic ancestors in an amazingly intricate and ceremonial network, which still baffles many of the world’s foremost anthropologists. A curiously talented race, with the minds of designing mathematicians yet little ability to count; whose great strength and past lay back in the ages of legend and ceremony; whose future was never their own concern, but the pawn of circumstance; a people who could not think ahead, but feverishly worshipped the traditions of the past.

An infection or inflammation of the larynx is known as laryngitis (lar-in-JI .-tis). It commonly affects the vibrational qualities of the vocal folds. Hoarseness is the most familiar result. Mild cases are temporary and seldom serious. However, bacterial or viral infections of the epiglottis can be very dangerous. The resulting swelling may close the glottis and cause suffocation. This condition, acute epiglottitis (ep-ih-glot-TI .-tis), can develop rapidly after a bacterial infection of the throat. Young children are most likely to be affected. The Trachea The trachea (TRA .-ke.-uh), or windpipe, is a tough, flexible tube with a diameter of about 2.5 cm (1 in.) and a length of about 11 cm (4.33 in.) (Figure 23–6). The trachea begins anterior to vertebra C6 in a ligamentous attachment to the cricoid cartilage. It ends in the mediastinum, at the level of vertebra T5, where it branches to form the right and left main bronchi. The epithelium of the trachea is continuous with that of the larynx. The mucosa of the trachea resembles that of the nasal cavity and nasopharynx (look back at Figure 23–2a). The submucosa (sub-mu.-KO .-suh), a thick layer of connective tissue, surrounds the mucosa. The submucosa contains tracheal glands whose mucous secretions reach the tracheal lumen through a number of short ducts. The trachea contains 15–20 tracheal cartilages that stiffen the tracheal walls and protect the airway (see Figure 23–6a). They also prevent it from collapsing or overexpanding as pressure changes in the respiratory system. Each tracheal cartilage is C-shaped. The closed portion of the C protects the anterior and lateral surfaces of the trachea. The open portion of the C faces posteriorly, toward the esophagus (see Figure 23–6b). Because these cartilages are not continuous, the posterior tracheal wall can easily distort when you swallow, allowing large masses of food to pass through the esophagus. An elastic anular ligament and the trachealis, a band of smooth muscle, connect the ends of each tracheal cartilage (see Figure 23–6b). Contraction of the trachealis reduces the diameter of the trachea. This narrowing increases the tube’s resistance to airflow. The normal diameter of the trachea changes from moment to moment, primarily under the control of the sympathetic division of the ANS. Sympathetic stimulation increases the diameter of the trachea and makes it easier to move large volumes of air along the respiratory passageways.

The rave situation is a temporary, artificial environment made by the combined labors of the promoter, DJs, lighting designers, sound engineers, hosts, and all those paid to make it happen. They construct a situation that confronts the ravers with a set of constraints and possibilities. The ravers bring their freedom: their moves, raw need, and their arts of presence. For the situationists, the constructed situation had a revolutionary potential, for what the form of life could be after the abolition of the commodity, the spectacle, the whole oppressive totality. I remember some of those intentions still being present in some eighties and nineties rave scenes. Today's raves are hardly a situation that prefigures utopia. They cannot prefigure futures when there may not be any. The constructed situation of the rave may be all some of us have -- even if the revolution comes.

But Hindu chronology does not stop there. The four world ages are collectively known as a mahā-yuga or “great age,” and it is thought that two thousand of these supercycles form but a single dawn and night (called kalpa) in the life of the Creator (God Brahma). His life-span extends over a “century,” that is, a period of 311,040,000,000,000 human years. At the demise of the Creator, the whole manifest universe becomes dissolved. After an immeasurable period, the process is reversed and the whole cycle of space-time existence starts all over again. A truly awesome vision! It leaves no doubt about the utter insignificance of the human race, never mind the individual. Only liberated beings (jīvan-mukta) have cause for humor, for they alone stand well clear of this cosmic perpetuum mobile. Their dissolution is not merely a temporary respite from the whirling wheel of existence, but it amounts to a permanent establishment in the transcendental condition of Being-Consciousness-Bliss. This unsurpassable attainment is called “absolute dissolution” (atyantika-pralaya) and is distinct from both pralaya and mahā-pralaya. Where do we of today stand in this immense time game? As I have mentioned already, we find ourselves in the opening phase of the last of the four world ages.

This is essentially a people's contest. On the side of the Union it is a struggle for maintaining in the world that form and substance of government whose leading object is to elevate the condition of men; to lift artificial weights from all shoulders; to clear the paths of laudable pursuits for all; to afford all an unfettered start and a fair chance in the race of life. Yielding to partial and temporary departures, from necessity, this is the leading object of the Government for whose existence we contend. I am most happy to believe that the plain people understand and appreciate this. It is worthy of note that while, in this the Government's hour of trial, large numbers of those in the army and navy who have been favored with the offices have resigned and proved false to the hand which

Crush approached the table. “Let me tell you a little something about love. Maybe I haven’t been around as long as you, but I’ve lived a full life. We all want love. It’s in our nature to need someone who’s there for us. I get where you’re coming from, because I was destructive. I lost the only woman I’ll ever love, and that’s a fact. But I got Raven, and I got friends who I never thought would stick around this long. Love comes in different forms. Don’t get fixated on the one that everyone’s chasing, or you’ll never see what you’ve already got. Look around. You think the chuckleheads you work with are just temporary? You marked your skin to show unity, and you’re willing to lay down your life for the other. That’s love. It’s a different kind of love. You can’t pick and choose what fate deals you.” He leaned in and took the shot, sinking the ball. “Once you figure all that shit out, you won’t need the drugs anymore.

It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat.

All the form that we observe, even the ones that we seem most durable are temporary. The building blocks from which they are composed will sooner or later be redistributed. But those building blocks themselves are permanent, as is the ceaseless process of formation, disillusion and redistribution. Neither creation nor destruction has ever had the upper hand. The sum total of matter remains the same. And the balance between the living and the dead is always restored.

form, and from a different direction than Barnes had expected. That is one of the tricks of opportunity. It has a sly habit of slipping in by the back door, and often it comes disguised in the form of misfortune, or temporary defeat. Perhaps this is why so many fail to recognize opportunity.

For example, nail biting is a common behavior that occurs with little or no conscious thought. Initially, the biter might start chomping on her fingernail for a reason—to remove an unsightly hangnail, for example. However, when the behavior occurs for no conscious purpose—simply as an automatic response to a cue—the habit is in control. For many persistent nail-biters, the unconscious trigger is the unpleasant feeling of stress. The more the biter associates the act of nail chomping with the temporary relief it provides, the harder it becomes to change the conditioned response.

And you shouldn't be---" I say, looking up and taking in his appearance. So damn hot. My throat catches. Words do not form. He's sexier than the ceviche I'm planning on making---slick and smooth, cool and hot. Confession: I may have a problem binge-watching rom-coms and steamy romances, hoping for my own meet-cute. If they happen in the movies, why not in real life? When I'm not in the kitchen, I watch them all, inhaling the happy endings---from Sleepless in Seattle to Pretty Woman to Sixteen Candles, the latter so politically incorrect and cringe-worthy today but made up for with the drool-worthy hotness that is Jake Ryan. Something about this guy reminds me of Keanu Reeves, with his razor-sharp cheekbones, mildly unkempt black hair that nearly touches his shoulders, two-day scruff, penetrating hazel eyes, and, from what I can tell---dressed in a casual but elegant fitted black suit---a buff body. I may have developed a slight Keanu obsession after I saw him in Always Be My Maybe, the story of him being the temporary love interest of an ambitious chef. Even though he played a douchebag version of himself, he was funny and hot as hell. Normally, I only salivate over recipes, but this feast for the eyes is clearly an exception.

Ready comprehension is often a knee-jerk response and the most dangerous form of understanding. It blinks an opaque screen over your ability to learn. The judgmental precedents of law function that way, littering your path with dead ends. Be warned. Understand nothing. All comprehension is temporary.

Art's relation to form, to the image, to the monistic fantasy that provoked its defense of its own dividedness is today, as Klein predicted, intermittent and embarrassed. There are modes of art now that resemble activism or protest, pure and simple; modes of art characterized by a refusal to structure themselves around subject-object relations. The visual itself, the image, is questioned as the normative framework of art. Art is often not a product, not a precious trace, not a singularity, but rahter a dynamic, multipular interaction that creates temporary publics who are public to one another. Art does not have to add anything to the world. for technology and entrepreneurship already do that. Art is an irreality opened up inside the world. Art is the refusal of complicity in any form of domination. You are not trapped by the collectivity, but you are not entirely free either, for freedom, even the anarchic mode of the artwork, is suspected to be a mode of evasion of responsibility. Art is a quasi-event: it is not there all the time (like a book), but it is also not there only at an assigned time (like a theatrical play). This has become a comparative advantage of art over the other arts, which have more trouble intervening in reality. Much art today is coordinated with long-term eschatological or emancipatory projects, with projects as such. Art aims at such positive goals as synchrony, participation, inclusion, and sympathy, concepts hard to reconcile with the once-prized, exclusive qualities of art.

The significance of German philosophy (Hegel) : to think up a pantheism in which evil, error and suffering are not perceived as arguments against divinity. This grandiose initiative has been misused by the existing powers (state etc.), as if the rationality of whatever happened to rule at the time was thereby sanctioned. Schopenhauer by contrast appears as the obstinate moral human being who finally becomes a world-denier in order to be right about his moral(istic) estimation. Finally becomes a "mystic." I myself have attempted an aesthetic justification: how is the ugliness of the world possible? - I took the will to beauty, to persisting in the same forms, as a temporary means of preservation and healing: but fundamentally the eternally creative as that which must eternally destroy seemed to me bound to pain. The ugly is the form of observation of things under the will to posit a meaning, a new meaning into what has become meaningless: the accumulated force that compels the creator to feel previous things as untenable, misshapen, worthy of renunciation, as ugly?— The deception of Apollo: the eternity of the beautiful form; the aristocratic law-giving "thus it shall always be!" Dionysus: sensuality and cruelty. Transitoriness could be interpreted as enjoyment of the begetting and destroying force, as constant creation.

That is no doubt why, considering his tolerance to be quite broad enough, Muhammad must have decided, very early on, and after much hesitation, to reject the temporary marriage of pleasure, known as nikāḥ mut'a, which is merely prostitution under another name. Having organized sexual relations within the framework of nikāḥ and concubinage, Islam regarded as sinful anything that lay outside the consensual contracts of sexuality. As a result any distorted form of prostitution was vehemently condemned. Thus the female slave enjoyed a special status. She was required to render sexual services to her owner(s), but exclusively. The owner could not hand her over to a third party and force her into prostitution.

Any form of feminism that doesn't address the interior landscape doesn't go deep enough. That isn't to say that are not external structures to be dismantled and toppled, but if we do not also address the inner forces at work to suppress our truest selves, then external change will be temporary at best — insincere and even dangerous at worst.

Each individual person, place, or thing is just the temporary, transitory form the Divine uses to bring what you need.

purpose is for us to become so convinced of these truths that we appropriate them in our daily circumstances, that we learn to trust God in the midst of our pain, whatever form it may take. It does not matter whether our pain is trivial or traumatic, temporary or interminable. Regardless of the nature of the circumstances, we must learn to trust God if we would glorify God in them.

The ultimate biomedical illusion has been the view that the body is made of solid matter with fluid pumped through it by an unconscious heart and a powerful conscious brain that is the primary controller of the entire system. Energy cardiology suggests, however, that the heart and not just the brain is what holds this system together by a form of spiritual info-energy, in a temporary and ever-changing set of cellular memories we refer to as “the self.” This “self” is the dynamic gestalt of information that might be considered the code that constitutes our soul.