Formatting Direct Quotes

Garrick Tavis. Xaden Riorson.” Captain Fitzgibbons’s voice carries over the formation as he reads from the death roll. “Well, this is awkward,” Xaden calls out. And every head in the courtyard turns our direction.

Everyone is in a process of spiritual formation. We are being shaped into either the wholeness of the image of Christ or a horribly destructive caricature of that image--destructive not only to ourselves but also to others, for we inflict our brokenness upon them . . . The direction of our spiritual growth infuses all we do with intimations of either Life or Death.

Situations produce vibrations. Negative, potentially harmful situations emit slow vibrations. Positive, potentially life-enhancing situations emit quick vibrations. As these vibrations impact on your energy field they produce either resonance or dissonance in your lower and middle tantiens (psychic power stations) depending on your own vibratory rate at the time. When you psychic field force is strong and your vibratory rate is fast, therefore, you will draw only positive situations to you. When you mind is quiet enough and your attention is on the moment, you will literally hear the dissonance in your belly and chest like an alarm bell going off, urging you from deep within your body to move in such and such a direction. Always follow it. At times these urges may come to you in the form of internally spoken dialogue with your higher self, spirit guide, guardian angel, alien intelligence, however you see the owner of the “still, small voice within.” This form of dialogue can be entertaining and reassuring but is best not overindulged in as, in the extreme; it tends to lead to the loony bin. At times you may receive your messages from “Indian signs”, such as slogans on passing trucks or cloud formations in the sky. This is also best kept in moderation, to avoid seeing signs in everything and becoming terribly confused. Just let it happen when it happens and don’t try looking for it.

Emma Willard told the legislature that the education of women "has been too exclusively directed to fit them for displaying to advantage the charms of youth and beauty" The problem, she said, was that "the taste of men, whatever it might happen to be, has made into a standard for the formation of the female character." Reason and religion teach us, she said, that "we too are primary existences...not the satellites of men.

Private capital tends to become concentrated in few hands, partly because of competition among the capitalists, and partly because technological development and the increasing division of labor encourage the formation of larger units of production at the expense of smaller ones. The result of these developments is an oligarchy of private capital the enormous power of which cannot be effectively checked even by a democratically organized political society. This is true since the members of legislative bodies are selected by political parties, largely financed or otherwise influenced by private capitalists who, for all practical purposes, separate the electorate from the legislature. The consequence is that the representatives of the people do not in fact sufficiently protect the interests of the underprivileged sections of the population. Moreover, under existing conditions, private capitalists inevitably control, directly or indirectly, the main sources of information (press, radio, education). It is thus extremely difficult, and indeed in most cases quite impossible, for the individual citizen to come to objective conclusions and to make intelligent use of his political rights.

That black, maddening firmament; that vast cosmic ocean, endlessly deep in every direction, both Heaven and Pandemonium at once; mystical Zodiac, speckled flesh of Tiamat; all that is chaos, infinite and eternal. And yet, it's somehow the bringing to order of this chaos which perhaps has always disturbed me most. The constellations, in their way, almost bring into sharper focus the immensity and insanity of it all - monsters and giants brought to life in all their gigantic monstrosity; Orion and Hercules striding across the sky, limbs reaching for lightyears, only to be dwarfed by the likes of Draco, Pegasus, or Ursa Major. Then bigger still - Cetus, Eridanus, Ophiuchus, and Hydra, spanning nearly the whole of a hemisphere, sunk below the equator in that weird underworld of obscure southern formations. You try to take them in - the neck cranes, the eyes roll, and the mind boggles until this debilitating sense of inverted vertigo overcomes you...

The order of battle used by the Roman army is very difficult to break through, since it allows every man to fight both individually and collectively; the effect is to offer a formation that can present a front in any direction, since the maniples that are nearest to the point where danger threatens wheels in order to meet it.

The teacher’s job is not to transmit knowledge, nor to facilitate learning. It is to engineer effective learning environments for the students. The key features of effective learning environments are that they create student engagement and allow teachers, learners, and their peers to ensure that the learning is proceeding in the intended direction. The only way we can do this is through assessment. That is why assessment is, indeed, the bridge between teaching and learning.

Democritus believed that the soul was made up of special round, smooth 'soul atoms.' When a human being died, the soul atoms flew in all directions, and could then become part of a new soul formation.

Research from the Life and Health Sciences Research Institute in Portugal suggests a possible explanation: sustained stress causes us to fall back on familiar routines. The part of our brain associated with decision-making and goal-directed behaviors shrinks and the brain regions associated with habit formation grow when we’re under chronic stress.

The definitive study of the herd instincts of astronomers has yet to be written, Fernie said, but there are times when we resemble nothing so much as a herd of antelope, heads down in tight formation, thundering with firm determination in a particular direction across the plain. At a given signal from the leader we whirl about, and, with equally firm determination, thunder off in quite a different direction, still in tight parallel formation. (quoting an observation made by astronomer J. Donal Fernie)

In general the Star Maker, once he had ordained the basic principles of a cosmos and created its initial state, was content to watch the issue; but sometimes he chose to interfere, either by infringing the natural laws that he himself had ordained, or by introducing new emergent formative principles, or by influencing the minds of the creatures by direct revelation. This according to my dream, was sometimes done to improve a cosmical design; but, more often, interference was included in his original plan.

Collateral learning in the way of formation of enduring attitudes, of likes and dislikes, may be and often is much more important than the spelling lesson or lesson in geography or history that is learned. For these attitudes are fundamentally what count in the future. The most important attitude that can be formed is that of desire to go on learning. If impetus in this direction is weakened instead of being intensified, something much more than mere lack of preparation takes place. The pupil is actually robbed of native capacities which otherwise would enable him [sic] to cope with the circumstances that he meets in the course of his life. We often see persons who have had little schooling and in whose case the absence of set schooling proves to be a positive asset. They have at least retained their native common sense and power of judgement, and its exercise in the actual conditions of living has given them the precious gift of ability to learn from the experiences they have.

Over the years, the British had strategically pitted the Muslims against the Hindus, supporting the All India Muslim League and encouraging the notion that the Muslims were a distinct political community. Throughout British India, separate electorates had been offered to Muslims, underscoring their separateness from Hindus and sowing the seeds of communalism. Teh Morley-Minto reforms in 1908 had allowed direct election for seats and separate or communal representation for Muslims. This was the harbinger for the formation of the Muslim League in 1906. In 1940, the Muslim League, representing one-fifth of the total population of India, became a unifying force. They were resentful that they were not sufficiently represented in Congress and feared for the safety of Islam.

Conversely, I believe low-current silver electrodes stimulate bone formation directly—by dedifferentiating the marrow cells and perhaps also by stimulating the periosteal cells.

mental activity such as directing attention, actually shape the structure of the brain?” As we’ve seen, experience means neural firing. When neurons fire together, the genes in their nuclei—their master control centers—become activated and “express” themselves. Gene expression means that certain proteins are produced. These proteins then enable the synaptic linkages to be constructed anew or to be strengthened. Experience also stimulates the production of myelin, the fatty sheath around axons, resulting in as much as a hundredfold increase in the speed of conduction down the neuron’s length. And as we now know, experience can also stimulate neural stem cells to differentiate into wholly new neurons in the brain. This neurogenesis, along with synapse formation and myelin growth, can take place in response to experience throughout our lives. As discussed before, the capacity of the brain to change is called neuroplasticity We are now discovering how the careful focus of attention amplifies neuroplasticity by stimulating the release of neurochemicals that enhance the structural growth of synaptic linkages among the activated neurons.

You may have had a parent that judged you or was highly critical. If so, you may be so familiar with judgment directed at you during your formative years that you automatically judge yourself.

Mais la connaissance du passé rendu vivant et présent, où la trouve-t-on ? Eh bien, avant tout, dans la littérature ! Et là est à mes yeux la merveille. On la trouve dans les textes français et étrangers, modernes et anciens. Aussi cela me paraît-il une erreur très grave que de représenter l’enseignement de la littérature comme une espèce d’élégance superflue et gratuite. En fait, c’est grâce à la littérature que se forme presque toute notre idée de la vie ; le détour par les textes conduit directement à la formation de l’homme. Ils nous apportent les analyses et les idées, mais aussi les images, les personnages, les mythes, et les rêves qui se sont succédé dans l’esprit des hommes ; ils nous ont un jour émus parce qu’ils étaient exprimés ou décrits avec force ; et c’est de cette expérience que se nourrit la nôtre.

The goal of spiritual direction is spiritual formation—the ever-increasing capacity to live a spiritual life from the heart. A spiritual life cannot be formed without discipline, practice, and accountability.

Many others will win a prize. But the palm will be won by the fortunate man for whom it is reserved to trace the formative forces of the animal body back to the general forces that direct the life of the universe.

There is, I think, no point in the philosophy of progressive education which is sounder than its emphasis upon the importance of the participation of the learner in the formation of the purposes which direct his [sic] activities in the learning process, just as there is no defect in traditional education greater than its failure to secure the active cooperation of the pupil in construction of the purposes involved in his studying.

For action makes propaganda's effect irreversible. He who acts in obedience to propaganda can never go back. He is now obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable. He is obliged to continue to advance in the direction indicated by propaganda, for action demands more action. He is what one calls committed - which is certainly what the Communist party anticipates, for example, and what the Nazis accomplished. The man who has acted in accordance with the existing propaganda has taken his place in society. From then on he has enemies. Often he has broken with his milieu or his family; he may be compromised. He is forced to accept the new milieu and the new friends that propaganda makes for him. Often he has committed an act reprehensible by traditional moral standards and has disturbed a certain order; he needs a justification for this - and he gets more deeply involved by repeating the act in order to prove that it was just. Thus he is caught up in a movement that develops until it totally occupies the breadth of his conscience. Propaganda now masters him completely — and we must bear in mind that any propaganda that does not lead to this kind of participation is mere child's play.

However, there have always been “society pedagogues”, less outstanding but more numerous, who have become fascinated by their own great ideas, which might, sometimes, even be true, but are more often constricted or contain the taint of some hidden pathological thought processes. Such people have always striven to impose pedagogical methods which would impoverish and deform the development of individuals’ and societies’ psychological world view; they inflict permanent harm upon societies, depriving them of universally useful values. By claiming to act in the name of a more valuable idea, such pedagogues actually undermine the values they claim and open the door for destructive ideologies. At the same time, as we have already mentioned, each society contains a small but active minority of persons with various deviant worldviews, especially in the areas treated above, which are caused either by psychological anomalies, to be discussed below, or by the long-term influence of such anomalies upon their psyches, especially during childhood. Such people later exert a pernicious influence upon the formative process of the psychological world view in society, whether by direct activity or by means of written or other transmission, especially if they engage in the service of some ideology or other.

In so far as they have paid any attention to infantile sexuality the educators behave as if they shared our views concerning the formation of the moral forces of defence at the cost of sexuality, and as if they knew that sexual activity makes the child uneducable; for the educators consider all sexual manifestations of the child as an "evil" in the face of which little can be accomplished. We have, however, every reason for directing our attention to those phenomena so much feared by the educators, for we expect to find in them the solution of the primitive formation of the sexual impulse.

government ought to be clothed with all the powers requisite to complete execution of its trust. And unless it can be shown that the circumstances which may affect the public safety are reducible within certain determinate limits; unless the contrary of this position can be fairly and rationally disputed, it must be admitted, as a necessary consequence, that there can be no limitation of that authority which is to provide for the defense and protection of the community, in any matter essential to its efficacy that is, in any matter essential to the formation, direction, or support of the national forces.

The Universe is continuously emerging as a fresh creation at every moment. All point to this same, extraordinary insight. The Universe is not static, nor is its continuation assured. Instead, the Universe is like a cosmic hologram that is being continuously upheld and renewed at every instant.14 A universal encouragement found across the world’s wisdom traditions is to live in the ‘NOW.’ This core insight has a clear basis in physics: The present moment is the place of direct connection with the entire Universe as it arises continuously. Each moment is a fresh formation of the Universe, emerging seamlessly and flawlessly.

When I think of highly plotted novels I think of detective fiction or mystery fiction, the kind of work that always produces a few dead bodies. But these bodies are basically plot points, not worked-out characters. The book's plot either moves inexorably toward a dead body of flows directly from it, and the more artificial the situation the better. Readers can play off their fears by encountering the death experience in a superficial way. A mystery novel localizes the awesome force of the real death outside the book, winds it tightly in a plot, makes it less fearful by containing it in a kind of game format. [from an interview with DeCurtis]

Our flesh is like silly putty that distorts when it is ignored. We are constantly obliged to actively participate in its formation, or else it will droop of its own weight and plasticity. This incessant formation we cannot stop. We can only make the choice to let it go its own way - directed by genetics, gravity, appetites, habits, the accidentals of our surroundings, and so on - or the choice to let our sensory awareness penetrate its processes, to be personally present in the midst of those processes with the full measure of our subjective, internal observations and responses, and to some degree direct the course of that formation. We do not have the option of remaining passively unchanged, and to believe for a moment in this illusion is to invite distortions and dysfunctions. Like putty, we are either shaping ourselves or we are drooping; like clay, we either keep ourselves moist and malleable or we are drying and hardening. We must do one or the other; we may not passively avoid the issue.

The interface theory says that space and time are not fundamental aspects of objective reality, but simply a data format for messages about fitness, a format evolved to compress and correct such messages. Objects in spacetime are not aspects of objective reality, but simply messages about fitness coded in a format of icons that is specific to the needs of Homo sapiens. In particular, our bodies are not aspects of objective reality, and our actions don’t give us direct access to preexisting objects in spacetime. Our bodies are messages about fitness that are coded as icons in a format specific to our species. When you perceive yourself sitting inside space and enduring through time, you’re actually seeing yourself as an icon inside your own data structure.

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

The fact that anticathexis has an opposite direction in hysteria and the phobias from what it has in obsessional neurosis—though the distinction is not an absolute one—seems to be significant. It suggests that there is an intimate connection between repression and external anticathexis on the one hand and between regression and internal anticathexis (i.e. alteration of the ego through reaction-formation) on the other.

I want economists to quit concerning themselves with allocation problems, per se, with the problem, as it has been traditionally defined. The vocabulary of science is important here, and as T. D. Weldon once suggested, the very word "problem" in and of itself implies the presence of "solution." Once the format has been established in allocation terms, some solution is more or less automatically suggested. Our whole study becomes one of applied maximization of a relatively simple computational sort. Once the ends to be maximized are provided by the social welfare function, everything becomes computational, as my colleague, Rutledge Vining, has properly noted. If there is really nothing more to economics than this, we had as well turn it all over to the applied mathematicians. This does, in fact, seem to be the direction in which we are moving, professionally, and developments of note, or notoriety, during the past two decades consist largely in improvements in what are essentially computing techniques, in the mathematics of social engineering. What I am saying is that we should keep these contributions in perspective; I am urging that they be recognized for what they are, contributions to applied mathematics, to managerial science if you will, but not to our chosen subject field which we, for better or for worse, call "economics.

I do know where it is,” Daniel said. “At least, I know what it was.” “You’ve got a circuitous sense of direction, Daniel.” “Arriane.” Roland used the warning tone he reserved for those too frequent occasions when Arriane went too far. “Let him concentrate.” “Yeah yeah yeah.” Arriane rolled her eyes. “Better return to ‘formation.’” Arriane beat her wings the way some girls batted their eyelashes, flashed a peace sign with her fingers, and fell back.

The superego is the inner voice that is always putting us down for not living up to certain standards or rewarding our ego when we fulfill its demands . . . In fact, our superego is one of the most powerful agents of the personality: it is the "inner critic" that keeps us restricted to certain limited possibilities for ourselves. A large part of our initial transformational work centers on becoming more aware of the superego's "voice" in its many guises, both positive and negative. Its voices continually draw us back into identifying with our personality and acting out in self-defeating ways. When we are present, we are able to hear our superego voices without identifying with them; we are able to see the stances and positions of the superego as if they were characters in a play waiting in the wings, ready to jump in and control or attack us once again. When we are present, we hear the superego's voice but we do not give it any energy; the "all-powerful" voice then becomes just another aspect of the moment. However, we must also be on the lookout for the formation of new layers of superego that come from our psychological and spiritual work . . . In fact, one of the biggest dangers that we face in using the Enneagram is our superego's tendency to take over our work and start criticizing us, for example, for not moving up the Levels of Development or going in the Direction of Integration fast enough. The more we are present, however, the more we will recognize the irrelevance of these voices and successfully resist giving them energy. Eventually, they lose their power, and we can regain the space and quiet we need to be receptive to other, more life-giving forces within us. . . . If we feel anxious, depressed, lost, hopeless, fearful, wretched, or weak, we can be sure that our superego is on duty.

There’s a moment,” she said, “near the end of Ulysses when the character Molly Bloom appears to speak directly to the author. She says, ‘O Jamesy let me up out of this.’ You’re imprisoned within a self that doesn’t feel wholly yours, like Molly Bloom. But also, to you that self often feels deeply contaminated.” I nodded. “But you give your thoughts too much power, Aza. Thoughts are only thoughts. They are not you. You do belong to yourself, even when your thoughts don’t.” “But your thoughts are you. I think therefore I am, right?” “No, not really. A fuller formation of Descartes’s philosophy would be Dubito, ergo cogito, ergo sum. ‘I doubt, therefore I think, therefore I am.’ Descartes wanted to know if you could really know that anything was real, but he believed his ability to doubt reality proved that, while it might not be real, he was. You are as real as anyone, and your doubts make you more real, not less.

Societies tell themselves necessary fictions in the same way that individuals and families do. Henrik Ibsen called them “vital lies,” and psychologist Daniel Goleman describes them working the same way on the social level that they do within families: “The collusion is maintained by directing attention away from the fearsome fact, or by repackaging its meaning in an acceptable format.” The costs of these social blind spots, he writes, are destructive communal illusions.

Oak is peering at the lock on the chest. “Once, the Bomb told me a story about poisonous spiders kept inside a trunk. When the thief opened it, he was bitten all over. Died badly. I believe she was trying to dissuade me from stealing sweets.” Tiernan kicks the stack of wood with one snow-covered boot. The logs rumble out of formation. “I am going to make a fire.” I lift the fur and turn it inside out, brushing my hand over the lining to check for rot or bugs. There’s nothing. No discoloration, either, as there might be from poison. The only odor it contains is the faint smell of the smoke used to tan the hide. A few uniforms from a long-disbanded army are in a gray woolen heap. I shake them out and assess them while Oak tries to pry apart the rusty chest. “There probably aren’t any spiders,” he says when I look in his direction. Inside is a waxed wheel of cheese and ancient rolls, along with a skin of slushy wine. He appears disappointed.

All too frequently we take a different view of our trials and temptations. We tend to see them as isolated nightmares. God, however, sees them from a different perspective. They are important and connected punctuation marks in the biography of grace He is writing in our lives. They give formation, direction, and character to our lives. They are all part of the tapestry He is weaving in history. He uses them to build up our strength and to prepare us to surmount greater obstacles, perhaps fiercer temptations.

Clearly, there exists an entire class of people who gain immense profit, prestige and power from the existence of the government. It is equally true that, as a collective, these people have enormous control and influence over the minds of children, since it is that same government that educates virtually every child for six or more hours a day, five days a week, for almost a decade and a half of their formative years. To analogize this situation, can we imagine that we would be at all surprised that children who came out of 14 years of religious indoctrination would in general believe in the existence and virtue of God? Would we be at all surprised if the strong arguments for atheism were left off a curriculum expressly designed by the priests, who directly profit from the maintenance of religious belief? In fact, we would fully expect such children to be actively trained in the rejection of arguments for atheism – inoculated against it, so to speak, so that they would react with scorn or hostility to such arguments.

Even without world wars, revolutions and emigration, siblings growing up in the same home almost never share the same environment. More accurately, brothers and sisters share some environments — usually the less important ones — but they rarely share the one single environment that has the most powerful impact on personality formation. They may live in the same house, eat the same kinds of food, partake in many of the same activities. These are environments of secondary importance. Of all environments, the one that most profoundly shapes the human personality is the invisible one: the emotional atmosphere in which the child lives during the critical early years of brain development. The invisible environment has little to do with parenting philosophies or parenting style. It is a matter of intangibles, foremost among them being the parents’ relationship with each other and their emotional balance as individuals. These, too, can vary significantly from the birth of one child to the arrival of another. Psychological tension in the parents’ lives during the child’s infancy is, I am convinced, a major and universal influence on the subsequent emergence of ADD. A hidden factor of great importance is a parent’s unconscious attitude toward a child: what, or whom, on the deepest level, the child represents for the parents; the degree to which the parents see themselves in the child; the needs parents may have that they subliminally hope the child will meet. For the infant there exists no abstract, “out-there” reality. The emotional milieu with which we surround the child is the world as he experiences it. In the words of the child psychiatrist and researcher Margaret Mahler, for the newborn, the parent is “the principal representative of the world.” To the infant and toddler, the world reveals itself in the image of the parent: in eye contact, intensity of glance, body language, tone of voice and, above all, in the day-today joy or emotional fatigue exhibited in the presence of the child. Whatever a parent’s intention, these are the means by which the child receives his or her most formative communications. Although they will be of paramount importance for development of the child’s personality, these subtle and often unconscious influences will be missed on psychological questionnaires or observations of parents in clinical settings. There is no way to measure a softening or an edge of anxiety in the voice, the warmth of a smile or the depth of furrows on a brow. We have no instruments to gauge the tension in a father’s body as he holds his infant or to record whether a mother’s gaze is clouded by worry or clear with calm anticipation. It may be said that no two children have exactly the same parents, in that the parenting they each receive may vary in highly significant ways. Whatever the hopes, wishes or intentions of the parent, the child does not experience the parent directly: the child experiences the parenting. I have known two siblings to disagree vehemently about their father’s personality during their childhood. Neither has to be wrong if we understand that they did not receive the same fathering, which is what formed their experience of the father. I have even seen subtly but significantly different mothering given to a pair of identical twins.

In recent years, annual trading in stocks—necessarily creating, by reason of the transaction costs involved, negative value for traders—averaged some $33 trillion. But capital formation—that is, directing fresh investment capital to its highest and best uses, such as new businesses, new technology, medical breakthroughs, and modern plant and equipment for existing business—averaged some $250 billion. Put another way, speculation represented about 99.2 percent of the activities of our equity market system, with capital formation accounting for 0.8 percent.

[A]s we know, the sexual development in childhood determines what direction this new start at puberty will take. Not only will the early aggressive impulses be re-awakened; but a greater or lesser proportion of the new libidinal impulses—in bad cases the whole of them—will have to follow the course prescribed for them by regression and will emerge as aggressive and destructive tendencies. In consequence of the erotic trends being disguised in this way and owing to the powerful reaction-formations in the ego, the struggle against sexuality will henceforward be carried on under the banner of ethical principles.

If all art is conceptual, the issue is rather simple. For concepts, like pictures, cannot be true or false. They can only be more or less useful for the formation of descriptions. The words of a language, like pictorial formulas, pick out from the flux of events a few signposts which allow us to give direction to our fellow speakers in that game of "Twenty Questions" in which we are engaged. Where the needs of users are similar, the signposts will tend to correspond. We can mostly find equivalent terms in English, French, German, and Latin, and hence the idea has taken root that concepts exist independently of language as the constituents of "reality." But the English language erects a signpost on the roadfork between "clock" and "watch" where the German has only "Uhr." The sentence from the German primer, "Meine Tante hat eine Uhr," leaves us in doubt whether the aunt has a clock or watch. Either of the two translations may be wrong as a description of a fact. In Swedish, by the way, there is an additional roadfork to distinguish between aunts who are "father's sisters," those who are "mother's sisters," and those who are just ordinary aunts. If we were to play our game in Swedish we would need additional questions to get at the truth about the timepiece.

It seems to us that there are four great collective sociological assumptions in the modern world. By this we mean not only the Western world, but all the world that shares a modern technology and is structured into nations…. That man’s aim in life is happiness, that man is naturally good, that history develops in endless progress, and that everything is matter. The other great psychological reflection of social reality is the myth. The myth expresses the deep inclinations of a society. Without it, the masses would not cling to a certain civilization, or its process of development and crisis. It is a vigorous impulse, strongly colored, irrational, and charged with all of man’s power to believe… In our society the two great fundamentals myths on which all other myths rest are Science and History. And based on them are the collective myths that are man’s principal orientations: the myth of Work, the myth of Happiness (which is not the same thing as presupposition of happiness), the myth of the Nation, the myth of Youth, the myth of Hero. Propaganda is forced to build on those presuppositions and to express these myths, for without them nobody would listen to it. And in so building it must always go in the same direction as society; it can only reinforce society. A propaganda that stresses virtue over happiness and presents man’s future as one dominated by austerity and contemplation would have no audience at all. A propaganda that questions progress or work would arouse distain and reach nobody; it would immediately be branded as an ideology of the intellectuals, since most people feel that the serious things are material things because they are related to labor, and so on. It is remarkable how the various presuppositions and aspects of myths complement each other, support each other, mutually defend each other: If the propagandist attacks the network at one point, all myths react to the attack. Propaganda must be based on current beliefs and symbols to reach man and win him over.

Yeah, in my opinion the heart of the problem is Marxism-Leninism itself―the very idea that a "vanguard party" can, or has any right to, or has any capacity to lead the stupid masses towards some future they're too dumb to understand for themselves. I think what it's going to lead them towards is "I rule you with a whip." Institutions of domination have a nice way of reproducing themselves―I think that's kind of like an obvious sociological truism. And actually, if you look back, that was in fact Bakunin's prediction half a century before―he said this was exactly what was going to happen. I mean, Bakunin was talking about the people around Marx, this was before Lenin was born, but his prediction was that the nature of the intelligentsia as a formation in modern industrial society is that they are going to try to become the social managers. Now, they're not going to become the social managers because they own capital, and they're not going to become the social managers because they've got a lot of guns. They are going to become the social managers because they can control, organize, and direct what's called "knowledge"―they have the skills to process information, and to mobilize support for decision-making, and so on and so forth. And Bakunin predicted that these people would fall into two categories. On the one hand, there would be the "left" intellectuals, who would try to rise to power on the backs of mass popular movements, and if they could gain power, they would then beat the people into submission and try to control them. On the other hand, if they found that they couldn't get power that way themselves, they would become the servants of what we would nowadays call "state-capitalism," though Bakunin didn't use the term. And either of these two categories of intellectuals, he said, would be "beating the people with the people's stick"―that is, they'd be presenting themselves as representatives of the people, so they'd be holding the people's stick, but they would be beating the people with it.

While formally or structurally speaking, there are mechanisms of discipline operative in both the convent and the prison, in both the factory and the monastery, more specifically these disciplines and practices are aimed at very different ends. And here we must make an important distinction: we can distinguish good discipline from bad discipline by its telos, its goal or end. So the difference between the disciplines that form us into disciples of Christ and the disciplines of contemporary culture that produce consumers is precisely the goal they are aiming at. Discipline and formation are good insofar as they are directed toward the end, or telos, that is proper to human beings: to glorify God and enjoy him forever.

This is not a conspiracy theory; it doesn’t have to be. Societies tell themselves necessary fictions in the same way that individuals and families do. Henrik Ibsen called them “vital lies,” and psychologist Daniel Goleman describes them working the same way on the social level that they do within families: “The collusion is maintained by directing attention away from the fearsome fact, or by repackaging its meaning in an acceptable format.” The costs of these social blind spots, he writes, are destructive communal illusions. Possibilities for women have become so open-ended that they threaten to destabilize the institutions on which a male-dominated culture has depended, and a collective panic reaction on the part of both sexes has forced a demand for counterimages.

There is no quick and easy way to make the life of God the life we lead. It takes years of sacred reading, years of listening to all of life, years of learning to listen through the filter of what we have read. A generation of Pop Tarts and instant cocoa and TV dinners and computer calculations and Xerox copies does not prepare us for the slow and tedious task of listening and learning, over and over, day after day, until we can finally hear the people we love and love the people we've learned to dislike and grow to understand how holiness is here and now for us. But someday, in thirty years and thirty days perhaps, we may have listened enough to be ready to gather the yield that comes from years of learning Christ in time, or at least, in the words of the Rule of Benedict, to have made "a good beginning.

They eyed with mounting alarm the red flags and banners and portraits of Lenin, Stalin and Largo Caballero on huge placards, and listened to the chanting of the demonstrators, demanding the formation of a proletarian government and a people’s army. But it was not just these obvious political symbols that frightened them. The workers in the street had a new confidence or, in their view, insolence. Beggars had started to ask for alms, not for the love of God, but in the name of revolutionary solidarity. Girls walked freely and started to ridicule convention. On 4 May José Antonio delivered a diatribe from prison against the Popular Front. He claimed that it was directed by Moscow, fomented prostitution and undermined the family. ‘Have you not heard the cry of Spanish girls today: “Children, yes! Husbands, no!”?

Swift came to the table and bowed politely. “My lady,” he said to Lillian, “what a pleasure it is to see you again. May I offer my renewed congratulations on your marriage to Lord Westcliff, and…” He hesitated, for although Lillian was obviously pregnant, it would be impolite to refer to her condition. “…you are looking quite well,” he finished. “I’m the size of a barn,” Lillian said flatly, puncturing his attempt at diplomacy. Swift’s mouth firmed as if he was fighting to suppress a grin. “Not at all,” he said mildly, and glanced at Annabelle and Evie. They all waited for Lillian to make the introductions. Lillian complied grudgingly. “This is Mr. Swift,” she muttered, waving her hand in his direction. “Mrs. Simon Hunt and Lady St. Vincent.” Swift bent deftly over Annabelle’s hand. He would have done the same for Evie except she was holding the baby. Isabelle’s grunts and whimpers were escalating and would soon become a full-out wail unless something was done about it. “That is my daughter Isabelle,” Annabelle said apologetically. “She’s teething.” That should get rid of him quickly, Daisy thought. Men were terrified of crying babies. “Ah.” Swift reached into his coat and rummaged through a rattling collection of articles. What on earth did he have in there? She watched as he pulled out his pen-knife, a bit of fishing line and a clean white handkerchief. “Mr. Swift, what are you doing?” Evie asked with a quizzical smile. “Improvising something.” He spooned some crushed ice into the center of the handkerchief, gathered the fabric tightly around it, and tied it off with fishing line. After replacing the knife in his pocket, he reached for the baby without one trace of self-consciusness. Wide-eyed, Evie surrendered the infant. The four women watched in astonishment as Swift took Isabelle against his shoulder with practiced ease. He gave the baby the ice-filled handkerchief, which she proceeded to gnaw madly even as she continued to cry. Seeming oblivious to the fascinated stares of everyone in the room, Swift wandered to the window and murmured softly to the baby. It appeared he was telling her a story of some kind. After a minute or two the child quieted. When Swift returned to the table Isabelle was half-drowsing and sighing, her mouth clamped firmly on the makeshift ice pouch. “Oh, Mr. Swift,” Annabelle said gratefully, taking the baby back in her arms, “how clever of you! Thank you.” “What were you saying to her?” Lillian demanded. He glanced at her and replied blandly, “I thought I would distract her long enough for the ice to numb her gums. So I gave her a detailed explanation of the Buttonwood agreement of 1792.” Daisy spoke to him for the first time. “What was that?” Swift glanced at her then, his face smooth and polite, and for a second Daisy half-believed that she had dreamed the events of that morning. But her skin and nerves still retained the sensation of him, the hard imprint of his body. “The Buttonwood agreement led to the formation of the New York Stock and Exchange Board,” Swift said. “I thought I was quite informative, but it seemed Miss Isabelle lost interest when I started on the fee-structuring compromise.” “I see,” Daisy said. “You bored the poor baby to sleep.” “You should hear my account of the imbalance of market forces leading to the crash of ’37,” Swift said. “I’ve been told it’s better than laudanum.

This fluctuating hierarchy, with its constant addition of new layers and shifts in authority, is well known from secret control bodies, the secret police or espionage services, where new controls are always needed to control the controllers. In the prepower stage of the movements, total espionage is not yet possible; but the fluctuating hierarchy, similar to that of secret services, makes it possible, even without actual power, to degrade any rank or group that wavers or shows signs of decreasing radicalism by the mere insertion of a new more radical layer, hence driving the older group automatically in the direction of the front organizations and away from the center of the movement. Thus, the Nazi elite formations were primarily inner-party organizations: the SA rose to the position of a superparty when the party appeared to lose in radicality and was then in turn and for similar reasons superseded by the SS.

Science has not given men more self-control, more kindliness, or more power of discounting their passions in deciding upon a course of action. It has given communities more power to indulge their collective passions, but, by making society more organic, it has diminished the part played by private passions. Men's collective passions are mainly evil; far the strongest of them are hatred and rivalry directed towards other groups. Therefore at present all that gives men power to indulge their collective passions is bad. That is why science threatens to cause the destruction of our civilization. The only solid hope seems to lie in the possibility of world-wide domination by one group, say the United States, leading to the gradual formation of an orderly economic and political world-government. But perhaps, in view of the sterility of the Roman Empire, the collapse of our civilization would in the end be preferable to this alternative.

The events of the last forty years have inflicted such a blow to the self confidence of Western civilization and to the belief in progress which was so strong during the nineteenth century, that men tend to go too far in the opposite direction: in fact the modern world is experiencing the same kind of danger which was so fatal to the ancient world--the crisis of which Gilbert Murray writes in his Four Stages of Greek Religion as "The Loss of Nerve.” There have been signs of this in Western literature for a long time past, and it has already had a serious effect on Western culture an education. This is the typical tragedy of the intelligentsia as shown in nineteenth century Russia and often in twentieth century Germany: the case of a society or class devoting enormous efforts to higher education and to the formation of an intellectual elite and then finding that the final result of the system is to breed a spirit of pessimism and nihilism and revolt. There was something seriously wrong about an educational system which cancelled itself out in this way, which picked out the ablest minds in a society and subjected them to an intensive process of competitive development which ended in a revolutionary or cynical reaction against the society that produced it. But behind these defects of an over-cerebralized and over-competitive method of education, there is the deeper cause in the loss of the common spiritual background which unifies education with social life. For the liberal faith in progress which inspired the nineteenth century was itself a substitute for the simpler and more positive religious faith which was the vital bond of the Western community. If we wish to understand our past and the inheritance of Western culture, we have to go behind the nineteenth century development and study the old spiritual community of Western Christendom as an objective historical reality.

We blasted out of the crater and rocketed around the moon’s opposite side, and the fragile Earth became visible to us once again, hovering in the blackness ahead. Over the comm channel, I heard my father gasp at the sight—one he hadn’t seen with his own eyes in an entire lifetime. My lifetime. “There it is,” he said softly. “Home sweet home. Man, I really missed it.” I’d missed it, too, I realized. And I’d been gone less than a day. As our five ships moved into formation and turned homeward, toward Earth, I checked my scope and saw that the three unmanned Interceptors were heading in the opposite direction, out into space, toward whatever destination my father had programmed into them. I turned my gaze back to Earth and watched it begin to grow in size as we approached, until its blue curve completely filled the view outside of my spacecraft. My father sent a tactical map to the display screens inside our cockpits. “They’re dividing their forces in half again,” my father said over the comm. “See?

The church's theology bought into this ahistoricism in different ways: along a more liberal, post-Kantian trajectory, the historical particularities of Christian faith were reduced to atemporal moral teachings that were universal and unconditioned. Thus it turned out that what Jesus taught was something like Kant's categorical imperative - a universal ethics based on reason rather than a set of concrete practices related to a specific community. Liberal Christianity fostered ahistoricism by reducing Christianity to a universal, rational kernel of moral teaching. Along a more conservative, evangelical trajectory (and the Reformation is not wholly innocent here), it was recognized that Christians could not simply jettison the historical particularities of the Christian event: the birth, life, death and resurrection of Jesus Christ. However, there was still a quasi-Platonic, quasi-gnostic rejection of material history such that evangelicalism, while not devolving to a pure ahistoricism, become dominated by a modified ahistoricism we can call primitivism. Primitivism retains the most minimal commitment to God's action in history (in the life of Christ and usually in the first century of apostolic activity) and seeks to make only this first-century 'New Testament church' normative for contemporary practice. This is usually articulated by a rigid distinction between Scripture and tradition (the latter then usually castigated as 'the traditions of men' as opposed to the 'God-give' realities of Scripture). Such primitivism is thus anticreedal and anticatholic, rejecting any sense that what was unfolded by the church between the first and the twenty-first centuries is at all normative for current faith and practice (the question of the canon's formation being an interesting exception here). Ecumenical creeds and confessions - such as the Apostles' Creed or the Nicene Creed - that unite the church across time and around the globe are not 'live' in primitivist worship practices, which enforce a sense of autonomy or even isolation, while at the same time claiming a direct connection to first-century apostolic practices.

But should we accept this negative view of power? Is power all bad? Specifically, can Christians share in this devaluation of power and discipline as inherently evil? Can we who claim to be disciples - who are called and predestined to be conformed to the likeness of the Son (Rom. 8:29) - be opposed to discipline and formation as such? Can we who are called to be subject to the Lord of life really agree with the liberal Enlightenment notion of the autonomous self? Are we not above all called to subject ourselves to our Domine and conform to his image? Of course, we are called not to conform to the patterns of 'this world' (Rom. 12:2) or to our previous evil desires (1 Peter 1:14), but that is a call not to nonconformity as such but rather to an alternative conformity through a counterformation in Christ, a transformation and renewal directed toward conformity to his image. By appropriating the liberal Enlightenment notion of negative freedom and participating in its nonconformist resistance to discipline (and hence a resistance to the classical spiritual disciplines), Christians are in fact being conformed to the patterns of this world (contra Rom. 12:2).

The specific economic form, in which unpaid surplus-labour is pumped out of direct producers, determines the relationship of rulers and ruled, as it grows directly out of production itself and, in turn, reacts upon it as a determining element. Upon this, however, is founded the entire formation of the economic community which grows up out of the production relations themselves, thereby simultaneously its specific political form. It is always the direct relationship of the owners of the conditions of production to the direct producers — a relation always naturally corresponding to a definite stage in the development of the methods of labour and thereby its social productivity — which reveals the innermost secret, the hidden basis of the entire social structure and with it the political form of the relation of sovereignty and dependence, in short, the corresponding specific form of the state. This does not prevent the same economic basis — the same from the standpoint of its main conditions — due to innumerable different empirical circumstances, natural environment, racial relations, external historical influences, etc. from showing infinite variations and gradations in appearance, which can be ascertained only by analysis of the empirically given circumstances.

The crust [of the earth] is very thin. Estimates of its thickness range from a minimum of about twenty to a maximum of about forty miles. The crust is made of comparatively rigid, crystalline rock, but it is fractured in many places, and does not have great strength. Immediately under the crust is a layer that is thought to be extremely weak, because it is, presumably, too hot to crystallize. Moreover, it is thought that pressure at that depth renders the rock extremely plastic, so that it will yield easily to pressures. The rock at that depth is supposed to have high viscosity; that is, it is fluid but very stiff, as tar may be. It is known that a viscous material will yield easily to a comparatively slight pressure exerted over a long period of time, even though it may act as a solid when subjected to a sudden pressure, such as an earthquake wave. If a gentle push is exerted horizontally on the earth's crust, to shove it in a given direction, and if the push is maintained steadily for a long time, it is highly probable that the crust willl be displaced over this plastic and viscous lower layer. The crust, in this case, will move as a single unit, the whole crust at the same time. This idea has nothing whatever to do with the much discussed theory of drifting continents, according to which the continents drifted separately, in different directions. [...] Let us visualize briefly the consequences of a displacement of the whole crustal shell of the earth. First, there will be the changes in latitude. Places on the earth's surface will change their distances from the equator. Some will be shifted nearer the equator, and others farther away. Points on opposite sides of the earth will move in opposite directions. For example, if New York should be moved 2,000 miles south, the Indian Ocean, diametrically opposite, would have to be shifted 2,000 miles north. [...] Naturally, climatic changes will be more or less proportionate to changes in latitude, and, because areas on opposite sides of the globe will be moving in opposite directions, some areas will be getting colder while others get hotter; some will be undergoing radical changes of climate, some mild changes of climate, and some no changes at all. Along with the climatic changes, there will be many other consequences of a displacement of the crust. Because of the slight flattening of the earth, there will be stretching and compressional effects to crack and fold the crust, possibly contributing to the formation of mountain ranges. there will be changes in sea level, and many other consequences.

For propaganda to succeed, a society must first have two complementary qualities: It must be both an individualist and a mass society. These two qualities are often considered contradictory. It is believed that an individualist society, in which the individual is thought to have a higher value than the group tends to destroy groups that limit the individual's range of action, whereas a mass society negates the individual and reduces him to a cipher. But this contradiction is purely theoretical and an illusion. In actual fact, an individualist society must be a mass society, because the first move toward liberation of the individual is to break up the small groups that are an organic fact of the entire society. In this process the individual frees himself completely from family, village, parish or brotherhood bonds - only to find himself directly vis-a-vis the entire society. When individuals are not held together by local structures, the only form in which they can live together is in an unstructured mass society, Similarly, a mass society can only be based on individuals — that is on men in their isolation, whose identities are determined by their relationships with one another. Precisely because the individual claims to be equal to all other individuals he becomes an abstraction and is in effect reduced to a cipher.

If the symbolic father is often lurking behind the boss--which is why one speaks of 'paternalism' in various kinds of enterprises--there also often is, in a most concrete fashion, a boss or hierarchic superior behind the real father. In the unconscious, paternal functions are inseparable from the socio-professional and cultural involvements which sustain them. Behind the mother, whether real or symbolic, a certain type of feminine condition exists, in a socially defined imaginary context. Must I point out that children do not grow up cut off from the world, even within the family womb? The family is permeable to environmental forces and exterior influences. Collective infrastructures, like the media and advertising, never cease to interfere with the most intimate levels of subjective life. The unconscious is not something that exists by itself to be gotten hold of through intimate discourse. In fact, it is only a rhizome of machinic interactions, a link to power systems and power relations that surround us. As such, unconscious processes cannot be analyzed in terms of specific content or structural syntax, but rather in terms of enunciation, of collective enunciative arrangements, which, by definition, correspond neither to biological individuals nor to structural paradigms... The customary psychoanalytical family-based reductions of the unconscious are not 'errors.' They correspond to a particular kind of collective enunciative arrangement. In relation to unconscious formation, they proceed from the particular micropolitics of capitalistic societal organization. An overly diversified, overly creative machinic unconscious would exceed the limits of 'good behavior' within the relations of production founded upon social exploitation and segregation. This is why our societies grant a special position to those who specialize in recentering the unconscious onto the individuated subject, onto partially reified objects, where methods of containment prevent its expansion beyond dominant realities and significations. The impact of the scientific aspirations of techniques like psychoanalysis and family therapy should be considered as a gigantic industry for the normalization, adaption and organized division of the socius. The workings of the social division of labor, the assignment of individuals to particular productive tasks, no longer depend solely on means of direct coercion, or capitalistic systems of semiotization (the monetary remuneration based on profit, etc.). They depend just as fundamentally on techniques modeling the unconscious through social infrastructures, the mass media, and different psychological and behavioral devices...Even the outcome of the class struggle of the oppressed--the fact that they constantly risk being sucked into relations of domination--appears to be linked to such a perspective.

While I am free to speak my mind, Kelly, now 14, is not so fortunate. Kelly has yet to receive rehabilitation for her shattered personality and programmed young mind. The high tech sophistication of the Project Monarch trauma based mind-control procedures she endured, literally since birth, reportedly requires highly specialized, qualified care to aid her in eventually gaining control of her mind and life. Due to the political affluence of our abusers, all efforts to obtain her inalienable right to rehabilitation and seek justice have been blocked under the guise of so-called "National Security." As a result, Kelly remains warehoused in a mental institution in the custody of the state of Tennessee--a victim of the system—a system controlled and manipulated by our abusive government "leaders" a system where State Forms make no allowances to report military TOP SECRET abuses--a system that exists on federal funding directed by our perverse, corrupt abusers in Washington, D.C. She remains a political prisoner in a mental institution to this moment, waiting and hurting! Violations of laws and rights, Psychological Warfare intimidation tactics, threats to our lives, and various other forms of CIA Damage Containment practices thus far have remained unhindered and unchecked due to the National Security Act of 1947 AND the 1986 Reagan Amendment to same which allows those in control of our government to censor and/or cover up anything they choose.

The aim is to get the students actively involved in seeking this evidence: their role is not simply to do tasks as decided by teachers, but to actively manage and understand their learning gains. This includes evaluating their own progress, being more responsible for their learning, and being involved with peers in learning together about gains in learning. If students are to become active evaluators of their own progress, teachers must provide the students with appropriate feedback so that they can engage in this task. Van den Bergh, Ros, and Beijaard (2010: 3) describe the task thus: Fostering active learning seems a very challenging and demanding task for teachers, requiring knowledge of students’ learning processes, skills in providing guidance and feedback and classroom management. The need is to engage students in this same challenging and demanding task. The suggestion in this chapter is to start lessons with helping students to understand the intention of the lesson and showing them what success might look like at the end. Many times, teachers look for the interesting beginning to a lesson – for the hook, and the motivating question. Dan Willingham (2009) has provided an excellent argument for not thinking in this way. He advocates starting with what the student is likely to think about. Interesting hooks, demonstrations, fascinating facts, and likewise may seem to be captivating (and often are), but he suggests that there are likely to be other parts of the lesson that are more suitable for the attention-grabber. The place for the attention-grabber is more likely to be at the end of the lesson, because this will help to consolidate what has been learnt. Most importantly,Willingham asks teachers to think long and hard about how to make the connection between the attention-grabber and the point that it is designed to make; preferably, that point will be the main idea from the lesson. Having too many open-ended activities (discovery learning, searching the Internet, preparing PowerPoint presentations) can make it difficult to direct students’ attention to that which matters – because they often love to explore the details, the irrelevancies, and the unimportant while doing these activities. One of Willingham's principles is that any teaching method is most useful when there is plenty of prompt feedback about whether the student is thinking about a problem in the right way. Similarly, he promotes the notion that assignments should be primarily about what the teacher wants the students to think about (not about demonstrating ‘what they know’). Students are very good at ignoring what you say (‘I value connections, deep ideas, your thoughts’) and seeing what you value (corrections to the grammar, comments on referencing, correctness or absence of facts). Thus teachers must develop a scoring rubric for any assignment before they complete the question or prompts, and show the rubric to the students so that they know what the teacher values. Such formative feedback can reinforce the ‘big ideas’ and the important understandings, and help to make the investment of

If we ascribe the ejection of the proton to a Compton recoil from a quantum of 52 x 106 electron volts, then the nitrogen recoil atom arising by a similar process should have an energy not greater than about 400,000 volts, should produce not more than about 10,000 ions, and have a range in the air at N.T.P. of about 1-3mm. Actually, some of the recoil atoms in nitrogen produce at least 30,000 ions. In collaboration with Dr. Feather, I have observed the recoil atoms in an expansion chamber, and their range, estimated visually, was sometimes as much as 3mm. at N.T.P. These results, and others I have obtained in the course of the work, are very difficult to explain on the assumption that the radiation from beryllium is a quantum radiation, if energy and momentum are to be conserved in the collisions. The difficulties disappear, however, if it be assumed that the radiation consists of particles of mass 1 and charge 0, or neutrons. The capture of the a-particle by the Be9 nucleus may be supposed to result in the formation of a C12 nucleus and the emission of the neutron. From the energy relations of this process the velocity of the neutron emitted in the forward direction may well be about 3 x 109 cm. per sec. The collisions of this neutron with the atoms through which it passes give rise to the recoil atoms, and the observed energies of the recoil atoms are in fair agreement with this view. Moreover, I have observed that the protons ejected from hydrogen by the radiation emitted in the opposite direction to that of the exciting a-particle appear to have a much smaller range than those ejected by the forward radiation. This again receives a simple explanation on the neutron hypothesis.

The ridge of the Lammer-muir hills... consists of primary micaceous schistus, and extends from St Abb's head westward... The sea-coast affords a transverse section of this alpine tract at its eastern extremity, and exhibits the change from the primary to the secondary strata... Dr HUTTON wished particularly to examine the latter of these, and on this occasion Sir JAMES HALL and I had the pleasure to accompany him. We sailed in a boat from Dunglass ... We made for a high rocky point or head-land, the SICCAR ... On landing at this point, we found that we actually trode [sic] on the primeval rock... It is here a micaceous schistus, in beds nearly vertical, highly indurated, and stretching from S.E. to N. W. The surface of this rock... has thin covering of red horizontal sandstone laid over it, ... Here, therefore, the immediate contact of the two rocks is not only visible, but is curiously dissected and laid open by the action of the waves... On us who saw these phenomena for the first time, the impression will not easily be forgotten. The palpable evidence presented to us, of one of the most extraordinary and important facts in the natural history of the earth, gave a reality and substance to those theoretical speculations, which, however probable had never till now been directly authenticated by the testimony of the senses... What clearer evidence could we have had of the different formation of these rocks, and of the long interval which separated their formation, had we actually seen them emerging from the bosom of the deep? ... The mind seemed to grow giddy by looking so far into the abyss of time; and while we listened with earnestness and admiration to the philosopher who was now unfolding to us the order and series of these wonderful events, we became sensible how much farther reason may sometimes go than imagination can venture to follow.

You already know what you know, after all—and, unless your life is perfect, what you know is not enough. You remain threatened by disease, and self-deception, and unhappiness, and malevolence, and betrayal, and corruption, and pain, and limitation. You are subject to all these things, in the final analysis, because you are just too ignorant to protect yourself. If you just knew enough, you could be healthier and more honest. You would suffer less. You could recognize, resist and even triumph over malevolence and evil. You would neither betray a friend, nor deal falsely and deceitfully in business, politics or love. However, your current knowledge has neither made you perfect nor kept you safe. So, it is insufficient, by definition—radically, fatally insufficient. You must accept this before you can converse philosophically, instead of convincing, oppressing, dominating or even amusing. You must accept this before you can tolerate a conversation where the Word that eternally mediates between order and chaos is operating, psychologically speaking. To have this kind of conversation, it is necessary to respect the personal experience of your conversational partners. You must assume that they have reached careful, thoughtful, genuine conclusions (and, perhaps, they must have done the work tha justifies this assumption). You must believe that if they shared their conclusions with you, you could bypass at least some of the pain of personally learning the same things (as learning from the experience of others can be quicker and much less dangerous). You must meditate, too, instead of strategizing towards victory. If you fail, or refuse, to do so, then you merely and automatically repeat what you already believe, seeking its validation and insisting on its rightness. But if you are meditating as you converse, then you listen to the other person, and say the new and original things that can rise from deep within of their own accord. It’s as if you are listening to yourself during such a conversation, just as you are listening to the other person. You are describing how you are responding to the new information imparted by the speaker. You are reporting what that information has done to you—what new things it made appear within you, how it has changed your presuppositions, how it has made you think of new questions. You tell the speaker these things, directly. Then they have the same effect on him. In this manner, you both move towards somewhere newer and broader and better. You both change, as you let your old presuppositions die—as you shed your skins and emerge renewed. A conversation such as this is one where it is the desire for truth itself—on the part of both participants—that is truly listening and speaking. That’s why it’s engaging, vital, interesting and meaningful. That sense of meaning is a signal from the deep, ancient parts of your Being. You’re where you should be, with one foot in order, and the other tentatively extended into chaos and the unknown. You’re immersed in the Tao, following the great Way of Life. There, you’re stable enough to be secure, but flexible enough to transform. There, you’re allowing new information to inform you—to permeate your stability, to repair and improve its structure, and expand its domain. There the constituent elements of your Being can find their more elegant formation. A conversation like that places you in the same place that listening to great music places you, and for much the same reason. A conversation like that puts you in the realm where souls connect, and that’s a real place. It leaves you thinking, “That was really worthwhile. We really got to know each other.” The masks came off, and the searchers were revealed. So, listen, to yourself and to those with whom you are speaking. Your wisdom then consists not of the knowledge you already have, but the continual search for knowledge, which is the highest form of wisdom.

One find in Western Australia turned up zircon crystals dated to 4.4 billion years ago, just a couple of hundred million years after the earth and the solar system formed. By analyzing their detailed composition, researchers have suggested that ancient conditions may have been far more agreeable than previously thought. Early earth may have been a relatively calm water world, with small landmasses dotting a surface mostly covered by ocean.15 That’s not to say that earth’s history didn’t have its moments of flaming drama. Roughly fifty to one hundred million years after its birth, earth likely collided with a Mars-sized planet called Theia, which would have vaporized the earth’s crust, obliterated Theia, and blown a cloud of dust and gas thousands of kilometers into space. In time, that cloud would have clumped up gravitationally to form the moon, one of the larger planetary satellites in the solar system and a nightly reminder of that violent encounter. Another reminder is provided by the seasons. We experience hot summers and cold winters because earth’s tilted axis affects the angle of incoming sunlight, with summer being a period of direct rays and winter being a period of oblique ones. The smashup with Theia is the likely cause of earth’s cant. And though less sensational than a planetary collision, both the earth and the moon endured periods of significant pummelings by smaller meteors. The moon’s lack of eroding winds and its static crust have preserved the scars but earth’s thrashing, less visible now, was just as severe. Some early impacts may have partially or even fully vaporized all water on earth’s surface. Despite that, the zircon archives provide evidence that within a few hundred million years of its formation, earth may have cooled sufficiently for atmospheric steam to rain down, fill the oceans, and yield a terrain not all that dissimilar from the earth we now know. At least, that’s one conclusion reached by reading the crystals.

That the Roman Near East could be looked at, in more than a purely geographical sense, as part of Asia, or 'the Orient', cannot be denied. The mere currency there of a group of related Semitic langauges is sufficient evidence of that. But it was also an area of already long-standing Greek city-foundation and settlement. To look at the culture of any one of the sub-regions of the Near East is to see how profoundly the Greek language and Greek culture were rooted in the civilisation of this region. Any notion of a crude contrast between 'Greek' on the one hand and 'Oriental' or 'Semitic' on the other must seem wholly inadequate. Too much time had passed since Alexander's arrival in 332 BC. Yet the military history of the region itself serves to suggest that this contrast is not completely meaningless. The Roman forces here fought many successive campaigns, large and small, in contexts other than rivalry with Parthia or Persia: repeatedly in Judaea but also in Commagene, in Nabataea in 106, against Palmyra and finally, under Diocletian, against the 'Saracens'. But none of these operations was directed against a community or political formation which we would be tempted to characterise as unambiguously Greek. Nonetheless, any attempt to understand the culture or cultures of the region in terms of a simple contrast between 'Greek' and 'Oriental' would be inevitably misleading. There is little or nothing to suggest that the supposed 'Orientals' shared any sense of common identity. On the contrary, everything shows that Jewish identity, whose maintenance is beyond question, conflicted rather than cohered with the identities of other groups using Semitic languages. Nor did those others show anything like the same capacity for survival. Whether anything distinctive remained of Commagene after the end of the dynasty, of Nabataea after it was made into the province of Arabia, or of Palmyra after Aurelian's reconquest is precisely one of the crucial questions we need to answer.

Once the process of accounting for every available square inch of terrain and every raw material has begun, it is necessary to convince people to want the converted products. On the environmental end of the equation, the goal is to turn raw materials in the ground, or the ground itself, into a commodity. On the personal end of the equation, the goal is to convert the uncharted internal human wilderness into a form that desires to accumulate the commodities. The conversion process within the human is directed at experience, feeling, perception, behavior and desire. These must be catalogued, defined and reshaped. The idea is to get both ends of the equation in synchrony, like standard-gauge railways. The human becomes the terminus of the conversion of plants, animals and minerals into objects. The conversion of natural into artificial, inherent in our economic system, takes place as much inside human feeling and experience as it does in the landscape. The more you smooth out the flow, the better the system functions and, in particular, the more the people who activate the processes benefit. In the end, the human, like the environment, is redesigned into a form that fits the needs of the commercial format. People who take more pleasure in talking with friends than in machines, commodities and spectacles are outrageous to the system. People joining with their neighbors to share housing or cars or appliances are less “productive” than those who live in isolation from each other, obtaining their very own of every object. Any collective act, from sharing washing machines to car-pooling to riding buses, is less productive to the wider system in the end than everyone functioning separately in nuclear family units and private homes. Isolation maximizes production. Human beings who are satisfied with natural experience, from sexuality to breast feeding to cycles of mood, are not as productive as the not-so-satisfied, who seek vaginal sprays, chemical and artificial milk, drugs to smooth out emotional ups and downs, and commodities to substitute for experience.

If we consider this official or elite multiculturalism as an ideological state apparatus we can see it as a device for constructing and ascribing political subjectivities and agencies for those who are seen as legitimate and full citizens and others who are peripheral to this in many senses. There is in this process an element of racialized ethnicization, which whitens North Americans of European origins and blackens or darkens their 'others' by the same stroke. This is integral to Canadian class and cultural formation and distribution of political entitlement. The old and established colonial/racist discourses of tradition and modernity, civilization and savagery, are the conceptual devices of the construction and ascription of these racialized ethnicities. It is through these 'conceptual practices of power' (Smith, 1990) that South Asians living in Canada, for example, can be reified as hindu or muslim, in short as religious identities.....We need to repeat that there is nothing natural or primordial about cultural identities - religious or otherwise - and their projection as political agencies. In this multiculturalism serves as a collection of cultural categories for ruling or administering, claiming their representational status as direct emanations of social ontologies. This allows multiculturalism to serve as an ideology, both in the sense of a body of content, claiming that 'we' or 'they' are this or that kind of cultural identities, as well as an epistemological device for occluding the organization of the social....an interpellating device which segments the nation's cultural and political space as well as its labour market into ethnic communities....Defined thus, third world or non-white peoples living in Canada become organized into competitive entities with respect to each other. They are perceived to have no commonality, except that they are seen as, or self-appellate as, being essentially religious, traditional or pre-modern, and thus civilizationally backward. This type of conceptualization of political and social subjectivity or agency allows for no cross-border affiliation or formation, as for example does the concept of class.

Finally, you need to also refine or cultivate those traits that go into a strong character—resilience under pressure, attention to detail, the ability to complete things, to work with a team, to be tolerant of people’s differences. The only way to do so is to work on your habits, which go into the slow formation of your character. For instance, you train yourself to not react in the moment by repeatedly placing yourself in stressful or adverse situations in order to get used to them. In boring everyday tasks, you cultivate greater patience and attention to detail. You deliberately take on tasks slightly above your level. In completing them, you have to work harder, helping you establish more discipline and better work habits. You train yourself to continually think of what is best for the team. You also search out others who display a strong character and associate with them as much as possible. In this way you can assimilate their energy and their habits. And to develop some flexibility in your character, always a sign of strength, you occasionally shake yourself up, trying out some new strategy or way of thinking, doing the opposite of what you would normally do. With such work you will no longer be a slave to the character created by your earliest years and the compulsive behavior it leads to. Even further, you can now actively shape your very character and the fate that goes with it. In anything, it is a mistake to think one can perform an action or behave in a certain way once and no more. (The mistake of those who say: “Let us slave away and save every penny till we are thirty, then we will enjoy ourselves.” At thirty they will have a bent for avarice and hard work, and will never enjoy themselves any more . . . .) What one does, one will do again, indeed has probably already done in the distant past. The agonizing thing in life is that it is our own decisions that throw us into this rut, under the wheels that crush us. (The truth is that, even before making those decisions, we were going in that direction.) A decision, an action, are infallible omens of what we shall do another time, not for any vague, mystic, astrological reason but because they result from an automatic reaction that will repeat itself. —Cesare Pavese

The rose is a symbol of the inner mysteries of Witchcraft. A red rose symbolizes the mysteries as they reside in Nature, within the living things. The white rose symbolizes the Otherworld and the mysteries hidden in secret places. When a single rose appears with white petals in the center of red petals, this represents the mysteries joined together within one reality. Thorns appearing with the rose represent challenges and the dedication required to fully grasp the enlightenment of the rose. One of the symbolisms associated with the rose reveals the covenant between the Witch and the Faery. In this, we find that both are stewards of the portal that opens to the inner mysteries. The Faery holds the celestial key, and the Witch bears the terrestrial key. When the two are joined together, they form an X—the sign of the crossroads. In this formation, where the keys cross we find a third point, the in-between place at the center. This is where the portal exists, and this is where it opens between the worlds. Look at the shape of the X and you can see four pointed tip markers (the V shapes). The upper half of the X points down, and the lower half points up. On the sides of the X, you can see that the left and right halves point to the center. This shows us that when the celestial and terrestrial realms join, they pull together the left ways and the right ways. These are occult terms for esoteric and exoteric modes of consciousness. In the fusion, everything briefly loses its distinction, its ability to mask the opposite reality, and in doing so, the secret third reality emerges in the center of it all. If this sounds confusing or nonsensical, then the guardian of that portal is doing its job well. The material in this book will connect you with an entity connected to the rose and its mystery. This is the previously mentioned She of the Thorn-Blooded Rose. With her guidance, you can be directed to the portal, and through it you can meet a variety of beings and entities. However, her primary task is to connect you with the Greenwood Realm and the plant spirits within it. In your journey to encounter these spirits, you will pass through the organic memory of the earth. You'll walk upon roads of mystical concepts and be accompanied by the Old Ones of

Tim Tigner began his career in Soviet Counterintelligence with the US Army Special Forces, the Green Berets. That was back in the Cold War days when, “We learned Russian so you didn't have to,” something he did at the Presidio of Monterey alongside Recon Marines and Navy SEALs. With the fall of the Berlin Wall, Tim switched from espionage to arbitrage. Armed with a Wharton MBA rather than a Colt M16, he moved to Moscow in the midst of Perestroika. There, he led prominent multinational medical companies, worked with cosmonauts on the MIR Space Station (from Earth, alas), chaired the Association of International Pharmaceutical Manufacturers, and helped write Russia’s first law on healthcare. Moving to Brussels during the formation of the EU, Tim ran Europe, Middle East, and Africa for a Johnson & Johnson company and traveled like a character in a Robert Ludlum novel. He eventually landed in Silicon Valley, where he launched new medical technologies as a startup CEO. In his free time, Tim has climbed the peaks of Mount Olympus, hang glided from the cliffs of Rio de Janeiro, and ballooned over Belgium. He earned scuba certification in Turkey, learned to ski in Slovenia, and ran the Serengeti with a Maasai warrior. He acted on stage in Portugal, taught negotiations in Germany, and chaired a healthcare conference in Holland. Tim studied psychology in France, radiology in England, and philosophy in Greece. He has enjoyed ballet at the Bolshoi, the opera on Lake Como, and the symphony in Vienna. He’s been a marathoner, paratrooper, triathlete, and yogi.  Intent on combining his creativity with his experience, Tim began writing thrillers in 1996 from an apartment overlooking Moscow’s Gorky Park. Decades later, his passion for creative writing continues to grow every day. His home office now overlooks a vineyard in Northern California, where he lives with his wife Elena and their two daughters. Tim grew up in the Midwest, and graduated from Hanover College with a BA in Philosophy and Mathematics. After military service and work as a financial analyst and foreign-exchange trader, he earned an MBA in Finance and an MA in International Studies from the University of Pennsylvania’s Wharton and Lauder Schools.  Thank you for taking the time to read about the author. Tim is most grateful for his loyal fans, and loves to correspond with readers like you. You are welcome to reach him directly at tim@timtigner.com.

Delegation—the assigning of things (work or a task) to individuals. Jethro told Moses to delegate the lesser tasks so he could focus on the major issues of leading the nation of Israel to the promised land. Delegation involves three important elements: Clearly assigning the responsibility the individual is entrusted with. Granting the necessary authority and ability to accomplish the task assigned. Holding the person accountable for the completion of the assigned task. Delegation is not giving an unpleasant task to someone, nor is it getting rid of work to make your workday less than responsible. It is, however: Sharing the work with individuals who have the capability so that you may concentrate on more challenging or more difficult assignments. Providing a format whereby individuals can mature and learn through on-the-job work. Encouraging others to become part of the organization by participative task accomplishment. Allowing individuals to exercise their special gifts and abilities. An important element of the organizational structure of the church is the granting of authority to accomplish the task. Authority is the right to invoke compliance by subordinates on the basis of the formal position in the organizational structure and upon the controls the formal organization has placed on that position. Authority is linked to the position, not the person. Authority is derived in various ways: Position Reputation Experience Expertise Authority and responsibility are directly linked. When you give someone responsibility for a task, then the individual should be given the ability to see to it that the task is accomplished. Responsibility and accountability are also directly linked. If the individual is given the responsibility for a task as well the authority/ability to see to its accomplishment, then it is the manager or administrator’s responsibility to hold the individual accountable to complete the task in the manner assigned and planned. Elements of describing the use of organizational authority include: The use of an organizational chart that establishes the chain of command. The use of functional authority, assigning to individuals in other elements of the organization the authority to administer and control elements of the organization outside their own. Defining span of control, defining within the task assignment specifically what elements of the organization the individual has authority over.

To wit, researchers recruited a large group of college students for a seven-day study. The participants were assigned to one of three experimental conditions. On day 1, all the participants learned a novel, artificial grammar, rather like learning a new computer coding language or a new form of algebra. It was just the type of memory task that REM sleep is known to promote. Everyone learned the new material to a high degree of proficiency on that first day—around 90 percent accuracy. Then, a week later, the participants were tested to see how much of that information had been solidified by the six nights of intervening sleep. What distinguished the three groups was the type of sleep they had. In the first group—the control condition—participants were allowed to sleep naturally and fully for all intervening nights. In the second group, the experimenters got the students a little drunk just before bed on the first night after daytime learning. They loaded up the participants with two to three shots of vodka mixed with orange juice, standardizing the specific blood alcohol amount on the basis of gender and body weight. In the third group, they allowed the participants to sleep naturally on the first and even the second night after learning, and then got them similarly drunk before bed on night 3. Note that all three groups learned the material on day 1 while sober, and were tested while sober on day 7. This way, any difference in memory among the three groups could not be explained by the direct effects of alcohol on memory formation or later recall, but must be due to the disruption of the memory facilitation that occurred in between. On day 7, participants in the control condition remembered everything they had originally learned, even showing an enhancement of abstraction and retention of knowledge relative to initial levels of learning, just as we’d expect from good sleep. In contrast, those who had their sleep laced with alcohol on the first night after learning suffered what can conservatively be described as partial amnesia seven days later, forgetting more than 50 percent of all that original knowledge. This fits well with evidence we discussed earlier: that of the brain’s non-negotiable requirement for sleep the first night after learning for the purposes of memory processing. The real surprise came in the results of the third group of participants. Despite getting two full nights of natural sleep after initial learning, having their sleep doused with alcohol on the third night still resulted in almost the same degree of amnesia—40 percent of the knowledge they had worked so hard to establish on day 1 was forgotten.

Here is my six step process for how we will first start with ISIS and then build an international force that will fight terrorism and corruption wherever it appears. “First, in dedication to Lieutenant Commander McKay, Operation Crapshoot commenced at six o’clock this morning. I’ve directed a handpicked team currently deployed in Iraq to coordinate a tenfold increase in aerial bombing and close air support. In addition to aerial support, fifteen civilian security companies, including delegations from our international allies, are flying special operations veterans into Iraq. Those forces will be tasked with finding and annihilating ISIS, wherever they walk, eat or sleep. I’ve been told that they can’t wait to get started. “Second, going forward, our military will be a major component in our battle against evil. Militaries need training. I’ve been assured by General McMillan and his staff that there is no better final training test than live combat. So without much more expenditure, we will do two things, train our troops of the future, and wipe out international threats. “Third, I have a message for our allies. If you need us, we will be there. If evil raises its ugly head, we will be with you, arm in arm, fighting for what is right. But that aid comes with a caveat. Our allies must be dedicated to the common global ideals of personal and religious freedom. Any supposed ally who ignores these terms will find themselves without impunity. A criminal is a criminal. A thief is a thief. Decide which side you’re on, because our side carries a big stick. “Fourth, to the religious leaders of the world, especially those of Islam, though we live with differing traditions, we are still one people on this Earth. What one person does always has the possibility of affecting others. If you want to be part of our community, it is time to do your part. Denounce the criminals who besmirch your faith. Tell your followers the true meaning of the Koran. Do not let the money and influence of hypocrites taint your religion or your people. We request that you do this now, respectfully, or face the scrutiny of America and our allies. “Fifth, starting today, an unprecedented coalition of three former American presidents, my predecessor included, will travel around the globe to strengthen our alliances. Much like our brave military leaders, we will lead from the front, go where we are needed. We will go toe to toe with any who would seek to undermine our good intentions, and who trample the freedoms of our citizens. In the coming days you will find out how great our resolve truly is. “Sixth, my staff is in the process of drafting a proposal for the members of the United Nations. The proposal will outline our recommendations for the formation of an international terrorism strike force along with an international tax that will fund ongoing anti-terrorism operations. Only the countries that contribute to this fund will be supported by the strike force. You pay to play.

At the present, a plausible nominee for the neural substrate of consciousness is one of the most important neurological discoveries of our time. T h is is that tangle of tiny internuncial neurons called the reticular formation, which has long lain hidden and unsuspected in the brainstem. It extends f rom the top of the spinal cord through the brainstem on up into the thalamus and hypothalamus, attracting collaterals from sensory and motor nerves, almost like a system of wire-tabs on the communication lines that pass near it. But this is not all. It also has direct lines of command to half a dozen major areas of the cortex and probably all the nuclei of the brainstem, as we ll as sending fibers down the spinal cord where it influences the peripheral sensory and motor systems. Its function is to sensitize or “awaken” selected nervous circuits and desensitize others, such that those who pioneered in this work christened it “ t he waking b r a i n

The only nonhumanoid scientist present at the Blue Table, astrophysicist Se’al Cethente Qas was also the one that Dakal found the most disquieting—though not for the reasons some of the crew seemed to be reacting to Dr. Ree or the other nonhumanoids aboard Titan, none of whom bothered Dakal at all. What troubled him was the fact that Dr. Cethente looked suspiciously like a lamp that had once belonged to Dakal’s paternal grandmother back on Prime. Cethente was a Syrath, whose exoskeletal body had the same fluted quality that was prevalent in Cardassian design. The astrophysicist was shaped, in fact, a great deal like a three-dimensional sculpture of the symbol of the Union: a high dome on top, tapering downward almost to a point before bottoming out in a diamond formation that Dakal knew was the Syrath secondary sense cluster. Like the primary cluster that was the dome, the diamond was dotted with bioluminescent bulges, glowing with the telltale green light of its senses at work, soaking up information about its environment omnidirectionally. Four slender, intricately jointed arachnid legs extended in four directions from the body’s narrowest point, giving Cethente a solid footing on the deck, while an equal number of tentacles emerged at need from equidistant apertures just under the dome. In repose, and with its tentacles retracted, Cethente seemed quite the inanimate object. But to Dakal, the doctor looked so much like the lamp in his grandmother’s dwelling—and which had so consistently unnerved him as a child—that after first being introduced to it, Dakal briefly suspected the Federation of having sent a Syrath operative to spy on his grandmother.

Usually we halted our formation prior to marching onto the dock, but when we did, all of us pounded our feet making as much noise as we could. Besides my feet were getting colder and I wished I had worn thicker socks. The pounding helped some as we marched along the edge. I should have known better, but my mind was on other things when I suddenly felt the cadets on my right side crush into me with a force that I wasn’t expecting. Shit! In a flash I knew what was happening. The few became the many as my classmates broke ranks and pushed me off the dock. Everything was happening in slow motion and there was nothing I could do about it. I was resolutely being nudged off the pier! Forgetting how cold I was, I had just enough time to reach into my pocket and pull out my wallet, which I hummed up towards the dock, just an instant before I hit the water. I braced myself expecting it to be frigid, but to my surprise the water actually felt warm. Not warm like the water along a tropical beach but certainly warmer than the air, or what I would have expected if I had had the time to consider the water temperature. The drop had to have been a good 15 feet or more and when I hit, I continued down in a mass of bubbles until my frantic actions and natural buoyancy reversed my direction. Popping back up to the surface, I had to endure the embarrassing, jubilant laughter of my classmates. To my surprise, I noticed that two others, who had taken part in the effort, had themselves become victims of this lark and were spewing water as much as I was.

In West's guide, rule-of-thumb guidance comes in two formats that most valuation experts recognize:  Percentage of annual sales: If a business had total sales of $ 100,000 last year and the multiple for that business was 40 percent of annual sales, the price based on that particular rule of thumb would be $ 40,000.  Multiple of earnings: An earnings multiplier makes the most sense to prospective buyers. It directly addresses the buyer's motive to make money: to achieve a return on investment. In many small companies, this multiple is commonly used against what is known as seller's discretionary earnings (SDE), which are earnings before accounting for the following items: • Income taxes • Nonrecurring income and expenses • Nonoperating income and expenses • Depreciating an amortization • Interest expense or income • Owner's total compensation for one owner/ operator after adjusting the total compensation of all owners to market value

Because of that, just days after taking office as prime minister, Churchill was preparing for the ultimate emergency – the potential loss of most of the British army. The War Minister Anthony Eden had already announced the formation of the Home Guard, and asked able-bodied men to come forward. A huge number did so. Later that same evening (14 May), the BBC had broadcast this announcement: “The Admiralty have made an order directing the owners of self-propelled pleasure craft between thirty and one hundred feet in length to send all particulars to the Admiralty within fourteen days from today, if they have not already been offered or requisitioned. By this day, five days later, retired Rear Admiral Alfred Taylor had been given powers to collect and pay crews of small craft which might be used by navy, and was gathering them at Sheerness in the Thames estuary. The man in charge of finding the ships, H. C. Riggs, was now sleeping at the offices of the Ministry of Shipping in Berkeley Square, one of the administrative heroes of Dunkirk, and was collecting information on small ships that might be available and holding them in port. The clerks at the Admiralty were printing copies of form T124, which signed people up for 90 days short service in the navy.

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The purpose of spiritual direction groups is formation. Spiritual formation is "a process of being conformed to the image of Christ for the sake of others." The intentional goal of group spiritual direction is to help each participant become more aware of God in their lives, for the sake of others.

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Forgive me, but can you explain this Goliath more fully? I am not familiar with the machine. Goliath was a small vehicle about the size of a wheelbarrow or similar. It had a petrol engine and ran on tracks like a small tank. Its body was packed with explosives equivalent to a Stuka-type bomb, and it was operated by wires which trailed from behind it, connected to a control unit held by a soldier. The operator would start its engine and control its speed and direction through the wires, sending it close to a target and then detonating it remotely. Although it was designed for offensive purposes, it was felt that it could be used in defence also, for example by sending it out from bunkers against formations of tanks or assemblies of troops, where a bomb of that size would cause a very destructive blast wave. We actually had large numbers of these useful machines in readiness; in that particular sector of B19, we had a store of about twenty-five of them.

The level of activity in this reticular formation reflects an individual’s general state of arousal. Artificial over-stimulation of the entire area does not result in limb-flailing or the exaggeration of particular gestures; instead, it causes a stiffened tetany in all the muscles of the body simultaneously. Everything locks rigidly into place and cannot be moved until stimulation recedes. Conversely, blocking stimulation from reaching the whole area results in a general loss of muscle tone throughout the body, as in our anaesthetized patient. That is, activity in this area as a whole does not command our muscles to produce any particular gesture or assume any particular posture. Rather, general activity here provides the conditions of general muscle tone, sensory awareness, and mental alertness which will support and color whatever postures and gestures are made. The reticular formation cannot issue the command “raise right arm,” but it does help to establish the trembling tension, the calm readiness, or the sluggishness which will characterize how I raise my arm in response to a situation. To direct these general levels of arousal into particular movements requires the next level of the “old” brain, the basal ganglia—the highest level of sensory and motor organization of the gamma motor system.

can be traced back more than four billion years to the planet's formation. Every drop has moved through oceans and rivers and aquifers, has filtered through plants and animals and people from when the world began. Molecules in that glass of water you just drank passed through the kidneys of a brontosaurus-and through the kidneys of Aztecs and Mongolians and Bostonians, through the bladders of priests and poets and thieves. Each drop of water in the Colorado River is used an average of seventeen times. But when the path from toilet to tap is so direct that there is no large body of water in between-no lake or river in which the tainted water can seep back into soil and sand and mix with trillions of other water molecules to dilute its filth and then

That thing the nature of which is totally unknown to you is usually what you need to find, and finding it is a matter of getting lost. The word “lost” comes from the Old Norse los, meaning the disbanding of an army, and this origin suggests soldiers falling out of formation to go home, a truce with the wide world. I worry now that many people never disband their armies, never go beyond what they know. Advertising, alarmist news, technology, incessant busyness, and the design of public and private space conspire to make it so. A recent article about the return of wildlife to suburbia described snow-covered yards in which the footprints of animals are abundant and those of children are entirely absent. As far as the animals are concerned, the suburbs are an abandoned landscape, and so they roam with confidence. Children seldom roam, even in the safest places. Because of their parents’ fear of the monstrous things that might happen (and do happen, but rarely), the wonderful things that happen as a matter of course are stripped away from them. For me, childhood roaming was what developed self-reliance, a sense of direction and adventure, imagination, a will to explore, to be able to get a little lost and then figure out the way back. I wonder what will come of placing this generation under house arrest.

I was often told that I should “hate the sin, but love the sinner.” Theologically, to my young mind (and, apparently, to the adults who shared it with me), this formulation seemed clear and straightforward. However, psychologically speaking, this recommendation was extraordinarily difficult, if not impossible, to put into practice. As any self-reflective person knows, empathy and moral outrage tend to function at cross-purposes. In fact, some religious communities resist empathy, as any softness toward or solidarity with “sinners” attenuates the moral fury the group can muster. Conversely, it is extraordinarily difficult to “love the sinner” - to respond to people tenderly, empathically, and mercifully - when you are full of moral anger over their behavior. Consider how many churches react to the homosexual community or to young women considering an abortion. How well do churches manage the balance between outrage and empathy in those cases? In short, theological or spiritual recommendations aimed at reconciling the competing demands of mercy and sacrifice might be psychological nonstarters. Spiritual formation efforts, while perfectly fine from a theological perspective, can flounder because the directives offered are psychologically naïve, incoherent, or impossible to put into practice.

This was true of any and every aspect of knowledge; you figured out how to learn it, and you exposed yourself to people who were willing to make their understanding public if you thought it could be a worthwhile part of your endeavor. That is the basis for the formation of universities in the Middle Ages—places where thinkers were willing to spend their time making their thoughts public. The only ones who got to stay were the ones whom other people (“students”) found relevant enough to their own personal quests to make listening to them worthwhile. By the way, this attitude toward teaching has not disappeared. When quantum theory was being developed in the second quarter of the twentieth century, aspiring atomic physicists traveled to the various places where different theorists were developing their thoughts, often in radically different directions. Students traveled to Bohr’s institute to find out how he viewed quantum theory, then to Heisenberg, to Einstein, to Schrodinger, to Dirac, and so on. What was true of physics was equally true of art, architecture...you name it. It is still true today. One does not go to Pei to learn “architecture”; one goes to learn how he does it—that is, to see him “teach” by telling and showing you his approach. Schools should enable people to go where they want to go, not where others want them to. The

Certainly, what Kant calls the transcendental reference, experience and object of experience are in a sense present in both opposed views of the nature of the subjective *a-priori*. In both cases the object must 'order itself' according to the rules of the knowing mind or its functions, irrespective of whether the specific function of cognition is based on a systematic construction, synthetization, formation of the object from 'given' sensational material or on a methodical selection-process (suppression, abstraction, disregard) imposed on a self-constituting object. For if the order of selection in which the fulness of the world, as it is in ipseity, reaches man (or a particular kind of man, e.g., a type of racial or cultural unity) is so governed that an object of essence *B* is only given when an object of essence *A* has already been given (if, that is to say, *A* has datum-priority over *B* in order of time―not necessarily in direct succession), then if an object *X* is simultaneously of essence *A* and *B*, everything which is true of *A* must necessarily be true of *X*―not vice versa. For example, if spatiality and extensity have strict perceptual priority over all essential properties of matter and corporeality, geometry must be strictly valid for all possible bodies. But the same principle, the applicability of geometry to all bodies without exception, would still hold good if Kant's doctrine were true―though it denies the very reality of extension and space, and explains the spatial form as merely a subjective aspect of the datum. Thus in both cases the transcendental validity of the so-called *a-priori*, even for the objects of experience, would persist, so that in itself it offers us *no* criterion of choice between one or other *hypothesis*―that which supposes a synthetic addition of the form on the part of the spontaneous mind, or the other, which postulates an ordered selection in conformity with foreknown essences." ―from_On the Eternal in Man_. The Nature of Philosophy, with a new introduction by Graham McAleer

Moreover, the detailed arrangement of connections and synapses in a given region is a direct product of how extensively that region is used. As brain scanning has attained sufficiently high resolution to detect dendritic-spine growth and the formation of new synapses, we can see our brain grow and adapt to literally follow our thoughts. This gives new shades of meaning to Descartes’ dictum “I think therefore I am.

Central control of media Where film production, the press and radio transmission are not centrally controlled, no propaganda is possible. As long as a large number of independent news agencies, newsreel producers find diverse local papers function, no conscious and direct propaganda is possible. This is not because the reader or viewer has real freedom of choice — which he has not as we shall see later — but because none of the media has enough power to hold the individual constantly and through all channels. Local influences are sufficiently strong to neutralize the great national press, to give just one example. To make the organisation of propaganda possible, the media must be concentrated, the number of news agencies reduced, the press brought under single control, and radio and film monopolies established. The effect will be still greater if the various media are concentrated in the same hands. When a newspaper trust also extends its control over film and radio, propaganda can be directed at the mases and the individual can be caught in the wide net of media. Only through concentration in a few hands of a large number of media can one attain a true orchestration, a continuity, and an application of scientific methods of influencing individuals. A state monopoly or a private monopoly, is equally effective. Such a situation is in the making in the United States, France, and Germany.

Post-hoc rationalization The action-reflex obtained by propaganda is only a beginning, a point of departure; it will develop harmoniously only if there is an organization in which (and thanks to which) the proselyte becomes militant. Without organization, psychological incitement leads to excesses and deviation of action in the very course of its development. Through organization, the proselyte receives an overwhelming impulse that makes him act with the whole of his being. He is actually transformed into a religious man in the psycho-sociological sense of the term; justice enters into the action he performs because of the organization of which he is a part. Thus his action is integrated into a group of conforming actions. Not only does such integration seem to be the principal aim of all propaganda today; it Is also what makes the effect of propaganda endure. For action makes propaganda's effect irreversible. He who acts in obedience to propaganda can never go back. He is now obliged to believe in that propaganda because of his past action. He is obliged to receive from it his justification and authority, without which his action will seem to him absurd or unjust, which would be intolerable. He is obliged to continue to advance in the direction indicated by propaganda, for action demands more action. He is what one calls "committed" — which is certainly what the Communist party anticipates, for example, and what the Nazis accomplished. The man who has acted in accordance with the existing propaganda has taken his place in society. From then on he has enemies. Often he has broken with his milieu or his family; he may be compromised. He is forced to accept the new milieu and the new friends that propaganda makes for him. Often he has committed an act reprehensible by traditional moral standards and has disturbed a certain urder. He needs a justification for this — and he gets more deeply involved by repeating the act in order to prove that it was just.

Sociological propaganda produces a progressive adaptation to a certain order of things, a certain concept of human relations, which unconsciously molds individuals and makes them conform to society. Sociological propaganda springs up spontaneously; ft is not the result of deliberate propaganda action. No propagandists deliberately use this method, though many practice It unwittingly, and tend in this direction without realizing it. For example, when an American producer makes a film, he has certain definite ideas he wants to express, which are not intended to be propaganda. Rather, the propaganda element is in the American way of Life with which he is permeated and which he expresses in his film without realizing it.

Creating psychological conditions One must avoid attacking any trend frontally. It is better to concentrate one's efforts on the creation of psychological conditions so that the desired result seems to come from them naturally." The modification of the psychological climate brings about still other consequences that one cannot obtain directly. This is what Ogle calls "suggesbbility"; the degree of suggestibility depends on a man's environment and psychological climate. And that is precisely what modifies the activities mentioned above. It is what makes them propaganda, for their aim is simply to instill In the public an attitude that will prepare the ground for the main propaganda to follow.

The reason ordinary matter lies in a disk and not a small ball is the matter’s net rotation, which it inherited from the gas clouds that acquired angular momentum (momentum of rotation) in their formation. Cooling lowers resistance to collapse in one direction, but collapse in the two others is prevented or at least lessened by the centrifugal force of the rotation of the gas it contains. Without friction or some other force acting on it, a marble that you set in motion around a circular track will keep rolling forever. Similarly, once matter is rotating, it will keep its angular momentum until some torque acts on it or it can dissipate angular momentum along with energy. Because angular momentum is conserved, gaseous regions cannot collapse as efficiently in the radial direction (as defined by rotation) as in the vertical one. Though matter might collapse in the direction parallel to the axis of rotation, it won’t collapse in the radial direction unless angular momentum is somehow removed. This differential collapse is what gives rise to the relatively flat disk of the Milky Way, which we observe stretching across the sky. It is also what gives rise to the disks of most spiral galaxies.

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A new generation of researchers has coined a term for the practice Joe outlines: self-directed neuroplasticity (or SDN). The idea behind the term is that we direct the formation of new neural pathways and the destruction of old ones through the quality of the experiences we cultivate. I believe that SDN will become one of the most potent concepts in personal transformation and neurobiology for the coming generation,

I saw a procession of ants moving along the path in a way which I challenge any naturalist to explain. The entire tribe seemed to be moving in formation as if they were emigrating, with a few worker-ants going along the column in the opposite direction. Where could they have been going? We are all shut up together higgledy-piggledy, animals, men, and plants, in this vast box they call the universe. We claim to be able to read the stars and to make conjectures about the past and the future, which are both beyond the range of our vision, and yet we understand nothing of the things in front of our eyes. (Tuesday 30 April 1850).

NEW BIBLIOGRAPHIC FRAMEWORK To sustain broader partnerships—and to be seen in the non-library specific realm of the Internet—metadata in future library systems will undoubtedly take on new and varied forms. It is essential that future library metadata be understood and open to general formats and technology standards that are used universally. Libraries should still define what data is gathered and what is essential for resource use, keeping in mind the specific needs of information access and discovery. However, the means of storage and structure for this metadata must not be proprietary to library systems. Use of the MARC standard format has locked down library bibliographic information. The format was useful in stand-alone systems for retrieval of holdings in separate libraries, but future library systems will employ non-library-specific formats enabling the discovery of library information by any other system desiring to access the information. We can expect library systems to ingest non-MARC formats such as Dublin Core; likewise, we can expect library discovery interfaces to expose metadata in formats such as Microdata and other Semantic Web formats that can be indexed by search engines. Adoption of open cloud-based systems will allow library data and metadata to be accessible to non-library entities without special arrangements. Libraries spent decades creating and storing information that was only accessible, for the most part, to others within the same profession. Libraries have begun to make partnerships with other non-library entities to share metadata in formats that can be useful to those entities. OCLC has worked on partnerships with Google for programs such as Google Books, where provided library metadata can direct users back to libraries. ONIX for Books, the international standard for electronic distribution of publisher bibliographic data, has opened the exchange of metadata between publishers and libraries for the enhancements of records on both sides of the partnership. To have a presence in the web of information available on the Internet is the only means by which any data organization will survive in the future. Information access is increasingly done online, whether via computer, tablet, or mobile device. If library metadata does not exist where users are—on the Internet—then libraries do not exist to those users. Exchanging metadata with non-library entities on the Internet will allow libraries to be seen and used. In addition to adopting open systems, libraries will be able to collectively work on implementation of a planned new bibliographic framework when using library platforms. This new framework will be based on standards relevant to the web of linked data rather than standards proprietary to libraries