Frontier Show Quotes

In 2002, having spent more than three years in one residence for the first time in my life, I got called for jury duty. I show up on time, ready to serve. When we get to the voir dire, the lawyer says to me, “I see you’re an astrophysicist. What’s that?” I answer, “Astrophysics is the laws of physics, applied to the universe—the Big Bang, black holes, that sort of thing.” Then he asks, “What do you teach at Princeton?” and I say, “I teach a class on the evaluation of evidence and the relative unreliability of eyewitness testimony.” Five minutes later, I’m on the street. A few years later, jury duty again. The judge states that the defendant is charged with possession of 1,700 milligrams of cocaine. It was found on his body, he was arrested, and he is now on trial. This time, after the Q&A is over, the judge asks us whether there are any questions we’d like to ask the court, and I say, “Yes, Your Honor. Why did you say he was in possession of 1,700 milligrams of cocaine? That equals 1.7 grams. The ‘thousand’ cancels with the ‘milli-’ and you get 1.7 grams, which is less than the weight of a dime.” Again I’m out on the street.

Some molecules - ammonia, carbon dioxide, water - show up everywhere in the universe, whether life is present or not. But others pop up especially in the presence of life itself. Among the biomarkers in Earth's atmosphere are ozone-destroying chlorofluorocarbons from aerosol sprays, vapor from mineral solvents, escaped coolants from refrigerators and air conditioners, and smog from the burning of fossil fuels. No other way to read that list: sure signs of the absence of intelligence.

As history shows, dead metaphors make good idols.

One of these scientists even showed that thinking, learning, and acting can turn our genes on or off,

As we age and plasticity declines, it becomes increasingly difficult for us to change in response to the world, even if we want to. We find familiar types of stimulation pleasurable; we seek out like-minded individuals to associate with, and research shows we tend to ignore or forget, or attempt to discredit, information that does not match our beliefs, or perception of the world, because it is very distressing and difficult to think and perceive in unfamiliar ways. Increasingly the aging individual acts to preserve the structures within, and when there is a mismatch between his internal neurocognitive structures and the world, he seek to change the world. In small ways he begins to micromanage his environment, to control it, and make it familiar. But this process, writ large, often leads whole cultural groups to try to impose their view of the world on other cultures, and they often become violent, especially in the modern world, where globalization has brought different cultures closer together, exacerbating the problem. Wexler's point, then, is that much of the cross-cultural conflict we see is a product of the relative decrease in plasticity. One could add that totalitarian regimes seem to have an intuitive awareness that it becomes hard for people to change after a certain age, which is why so much effort is made to indoctrinate the young from an early age.

One reason we can change our brains simply by imagining is that, from a neuroscientific point of view, imagining an act and doing it are not as different as they sound. When people close their eyes and visualize a simple object, such as the letter a, the primary visual cortex lights up, just as it would if the subjects were actually looking at the letter a. Brain scans show that in action and imagination many of the same parts of the brain are activated. That is why visualizing can improve performance.

The cosmic perspective comes from the frontiers of science, yet it is not solely the provenance of the scientist. It belongs to everyone. The cosmic perspective is humble. The cosmic perspective is spiritual, even redemptive, but not religious. The cosmic perspective enables us to grasp, in the same thought, the large and the small. The cosmic perspective opens our minds to extraordinary ideas but does not leave them so open that our brains spill out, making us susceptible to believing anything we're told. The cosmic perspective opens our eyes to the universe, not as a benevolent cradle designed to nurture life but as a cold, lonely, hazardous place, forcing us to reassess the value of all humans to one another. The cosmic perspective shows Earth to be a mote. But it's a precious mote and, for the moment, it's the only home we have. The cosmic perspective finds beauty in the images of planets, moons, stars, and nebulae, but also celebrates the laws of physics that shape them. The cosmic perspective enables us to see beyond our circumstances, allowing us to transcend the primal search for food, shelter, and a mate. The cosmic perspective reminds us that in space, where there is no air, a flag will not wave, an indication that perhaps flag-waving and space exploration do not mix. The cosmic perspective not only embraces our genetic kinship with all life on Earth but also values our chemical kinship with any yet-to-be discovered life in the universe, as well as our atomic kinship with the universe itself.

The environmental movement up till now has necessarily been reactive. We have been clear about what we don’t like. But we also need to say what we would like. We need to show where hope lies. Ecological restoration is a work of hope.

As we age and plasticity declines, it becomes increasingly difficult for us to change in response to the world, even if we want to. We find familiar types of stimulation pleasurable; we seek out like-minded individuals to associate with, and research shows we tend to ignore or forget, or attempt to discredit, information that does not match our beliefs, or perception of the world, because it is very distressing and difficult to think and perceive in unfamiliar ways.

With only rare exceptions, history shows that while strategy and bravery can win a battle, the frontiers of science and technology must be exploited to win a war.

Nature knows no political frontiers. She begins by establishing life on this globe and then watches the free play of forces. Those who show the greatest courage and industry are the children nearest to her heart, and they will be granted the sovereign right of existence.

On a timeline that shows the 15 billion years of the universe as one year, the first human appears only at 10:30p on December 31 (about 3 million years ago). Stonehenge is built and Egyptian civilization arises at 11:50:54p (about 3,000 years ago). The Buddha appears on the timeline at 11:59:55p (2,500 years ago), and Christ shows up at 11:59:55p (2,000 years ago). The European Renaissance occurs at 11:59:59p (450 years ago), on the last day of the year.

We will have to remember where our cranks belong in our national life, so that they can resume their proper roles as lonely guardians of the frontiers of the national imagination, prodding and pushing, getting us to think about things in new ways, but also knowing that their place is of necessity a lonely and humble one. There is nothing wrong with a country that has people who put saddles on their dinosaurs. It’s a wonderful show and we should watch them and applaud. We have no obligation to climb aboard and ride.

It was on the dark side of twilight when we got to Bistritz, which is a very interesting old place. Being practically on the frontier--for the Borgo Pass leads from it into Bukovina--it has had a very stormy existence, and it certainly shows marks of it. Fifty years ago a series of great fires took place, which made terrible havoc on five separate occasions. At the very beginning of the seventeenth century it underwent a siege of three weeks and lost 13,000 people, the casualties of war proper being assisted by famine and disease.

When we learn, we alter which genes in our neurons are “expressed,” or turned on. Our genes have two functions. The first, the “template function,” allows our genes to replicate, making copies of themselves that are passed from generation to generation. The template function is beyond our control. The second is the “transcription function.” Each cell in our body contains all our genes, but not all those genes are turned on, or expressed. When a gene is turned on, it makes a new protein that alters the structure and function of the cell. This is called the transcription function because when the gene is turned on, information about how to make these proteins is “transcribed” or read from the individual gene. This transcription function is influenced by what we do and think. Most people assume that our genes shape us—our behavior and our brain anatomy. Kandel’s work shows that when we learn our minds also, affect which genes in our neurons are transcribed. Thus we can shape our genes, which in turn shape our brain’s microscopic anatomy.

Like it or not, war (cold or hot) is the most powerful funding driver in the public arsenal. Lofty goals such as curiosity, discovery, exploration, and science can get you money for modest-size projects, provided they resonate with the political and cultural views of the moment. But big, expensive activities are inherently long term, and require sustained investment that must survive economic fluctuations and changes in the political winds. In all eras, across time and culture, only war, greed, and the celebration of royal or religious power have fulfilled that funding requirement. Today, the power of kings is supplanted by elected governments, and the power of religion is often expressed in nonarchitectural undertakings, leaving war and greed to run the show. Sometimes those two drivers work hand in hand, as in the art of profiteering from the art of war. But war itself remains the ultimate and most compelling rationale.

This was Josie’s preferred method of parenting: go someplace like this, with grand scale and much to be discovered, and watch your children wander and injure themselves but not significantly. Sit and do nothing. When they come back to show you something, some rock or mop of seaweed, inspect it and ask questions about it. Socrates invented the ideal method for the parent who likes to sit and do very little.

Scholars in South Asian Studies departments and liberal think-tanks see India through a secular lens based on Western ideas of human rights. They deploy subaltern studies and postmodern theories to deconstruct the Indian state as a catastrophe constructed artificially by colonialism, and to show its very nature as oppressive, undemocratic, inherently anti-minority, anti-women and anti-Dalit. They export these models to their Indian counterparts, forming a self-sustaining system. They also feed these visions into media and government hearings. Thus, these two supposedly opposing intellectual streams converge to provide an image of India as a frontier necessitating Western intervention.

My father once told me that life itself was the best education. But just living it wasn’t enough. You had to keep your eyes and ears open, and on occasion, take the time to reflect upon your experiences, both big and small, for every one of them has something to teach you.

I do not find myself beguiled, let alone enchanted by mortal man or woman with their pretense, show or adornments, yet when I’m alone in the pine-scented cloak of forested mountains, I’m both. It was nearing sunset in the treasure state with not another soul in sight and despite my own plainness and insignificance, I never felt more grounded or at peace; it’s a tranquility only the curvaceous, imposing landscape of the frontier can provide and I was free of the trepidation within my thoughts as I gratefully and prayerfully walked with God. All was well within me and around me for that blissful yet brief moment in time.

The North Korean capital, Pyongyang, is a city consecrated to the worship of a father-son dynasty. (I came to think of them, with their nuclear-family implications, as 'Fat Man and Little Boy.') And a river runs through it. And on this river, the Taedong River, is moored the only American naval vessel in captivity. It was in January 1968 that the U.S.S. Pueblo strayed into North Korean waters, and was boarded and captured. One sailor was killed; the rest were held for nearly a year before being released. I looked over the spy ship, its radio antennae and surveillance equipment still intact, and found photographs of the captain and crew with their hands on their heads in gestures of abject surrender. Copies of their groveling 'confessions,' written in tremulous script, were also on show. So was a humiliating document from the United States government, admitting wrongdoing in the penetration of North Korean waters and petitioning the 'D.P.R.K.' (Democratic People's Republic of Korea) for 'lenience.' Kim Il Sung ('Fat Man') was eventually lenient about the men, but not about the ship. Madeleine Albright didn't ask to see the vessel on her visit last October, during which she described the gruesome, depopulated vistas of Pyongyang as 'beautiful.' As I got back onto the wharf, I noticed a refreshment cart, staffed by two women under a frayed umbrella. It didn't look like much—one of its three wheels was missing and a piece of brick was propping it up—but it was the only such cart I'd see. What toothsome local snacks might the ladies be offering? The choices turned out to be slices of dry bread and cups of warm water. Nor did Madeleine Albright visit the absurdly misnamed 'Demilitarized Zone,' one of the most heavily militarized strips of land on earth. Across the waist of the Korean peninsula lies a wasteland, roughly following the 38th parallel, and packed with a titanic concentration of potential violence. It is four kilometers wide (I have now looked apprehensively at it from both sides) and very near to the capital cities of both North and South. On the day I spent on the northern side, I met a group of aging Chinese veterans, all from Szechuan, touring the old battlefields and reliving a war they helped North Korea nearly win (China sacrificed perhaps a million soldiers in that campaign, including Mao Anying, son of Mao himself). Across the frontier are 37,000 United States soldiers. Their arsenal, which has included undeclared nuclear weapons, is the reason given by Washington for its refusal to sign the land-mines treaty. In August 1976, U.S. officers entered the neutral zone to trim a tree that was obscuring the view of an observation post. A posse of North Koreans came after them, and one, seizing the ax with which the trimming was to be done, hacked two U.S. servicemen to death with it. I visited the ax also; it's proudly displayed in a glass case on the North Korean side.

The modern mind is like the eye of a man who is too tired to see the difference between blue and green. It fails in the quality that is truly called distinction; and,being incapable of distinction, it falls back on generalisation. The man, instead of having the sense to say he is tired, says he is emancipated and enlightened and liberal and universal.... ...we find it less trouble to let in a jungle of generalisations than to keep watch upon a logical frontier. But this shapeless assimilation is not only found in accepting things in the lump; it is also found in condemning them in the lump. When the same modern mind does begin to be intolerant, it is just as universally intolerant as it was universally tolerant. It sends things in batches to the gallows just as it admitted them in mobs to the sanctuary. It cannot limit its limitations any more than its license....There are...lunatics now having power to lay down the law, who have somehow got it into their heads that any artistic representation of anything wicked must be forbidden as encouraging wickedness. This would obviously be a veto on any tragedy and practically on any tale. But a moment's thought...would show them that this is simply an illogical generalisation from the particular problem of sex. All dignified civilisations conceal sexual things, for the perfectly sensible reason that their mere exhibition does affect the passions. But seeing another man forge a cheque does not make me want to forge a cheque. Seeing the tools for burgling a safe does not arouse an appetite for being a burglar. But the intelligence in question cannot stop itself from stopping anything. It is automatically autocratic; and its very prohibition proceeds in a sort of absence of mind. Indeed, that is the most exact word for it; it is emphatically absence of mind. For the mind exists to make those very distinctions and definitions which these people refuse. They refuse to draw the line anywhere; and drawing a line is the beginning of all philosophy, as it is the beginning of all art. They are the people who are content to say that what is sauce for the goose is sauce for the gander, and are condemned to pass their lives in looking for eggs from the cock as well as the hen.

For five years the refugees of Eastern Europe had been pouring into Austria through every fast-closing gap in the barbed wire: crashing frontiers in stolen cars and lorries, across minefields, clinging to the underneath of trains, to be corralled and questioned and decided over in their thousands, while they played chess on wooden packing cases and showed each other photographs of people they would never see again. They came from Hungary and Romania and Poland and Czechoslovakia and Yugoslavia and sometimes Russia, and they hoped they were on their way to Canada and Australia and Palestine. They had travelled by devious routes and often for devious reasons. They were doctors and scientists and bricklayers. They were truck drivers, thieves, acrobats, publishers, rapists and architects.

Serotonin, a brain neurotransmitter, is known to be low in some depressions; studies show that normal sunlight causes the body to release serotonin, which is one reason people living far from the equator feel rejuvenated and in a good mood on sunny holidays. Laser light also releases serotonin, as well as other important brain chemicals, such as endorphins, which lower pain, and acetylcholine, which is essential for learning—and which might help an injured brain relearn mental abilities that have been lost. Kahn, Naeser, and the Harvard group believe that laser light affects the cerebrospinal fluid as well. Kahn believes that the cerebral spinal fluid and the blood vessels carry the photons into the brain, where they influence the brain cells, as they might other cells. The scientific research on this pathway is in its infancy.

Where history showed us only ramparts and frontiers, poetry discovered a mysterious predestination that makes two adversaries, whose meeting is inexorable, worthy of each other. And Homer asks no quarter, save from poetry, which repossesses beauty from death and wrests from it the secret of justice that history cannot fathom. To the darkened world poetry alone restores pride, eclipsed by the arrogance of the victors and the silence of the vanquished.

Wall and Melzack showed how a chronic injury not only makes the cells in the pain system fire more easily but can also cause our pain maps to enlarge their “receptive field” (the area of the body’s surface that they map for), so that we begin to feel pain over a larger area of our body’s surface. This was happening to Moskowitz, whose neck pain was spreading to both sides of his neck. Wall and Melzack also showed that as maps enlarge, pain signals in one map can “spill” into adjacent pain maps. Then we may develop referred pain, when we are hurt in one body part but feel the pain in another, some distance away.

The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.

And do ye know what “the universe” is to my mind? Shall I show it to you in my mirror? This universe is a monster of energy, without beginning or end; a fixed and brazen quantity of energy which grows neither bigger nor smaller, which does not consume itself, but only alters its face; as a whole its bulk is immutable, it is a household without either losses or gains, but likewise without increase and without sources of revenue, surrounded by nonentity as by a frontier. It is nothing vague or wasteful, it does not stretch into infinity; but is a definite quantum of energy located in limited space, and not in space which would be anywhere empty. It is rather energy everywhere, the play of forces and force-waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, for ever changing, for ever rolling back over incalculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures; producing the most ardent, most savage, and most contradictory things out of the quietest, most rigid, and most frozen material, and then returning from multifariousness to uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity, — a becoming which knows not satiety, or disgust, or weariness: — this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my “Beyond Good and Evil,” without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself, — would you have a name for my world? A solution of all your riddles? Do ye also want a light, ye most concealed, strongest and most

Louis XIV was a very proud and self-confident man. He had such and such mistresses, and such and such ministers, and he governed France badly. The heirs of Louis XIV were also weak men, and also governed France badly. They also had such and such favourites and such and such mistresses. Besides which, certain persons were at this time writing books. By the end of the eighteenth century there gathered in Paris two dozen or so persons who started saying that all men were free and equal. Because of this in the whole of France people began to slaughter and drown each other. These people killed the king and a good many others. At this time there was a man of genius in France – Napoleon. He conquered everyone everywhere, i.e. killed a great many people because he was a great genius; and, for some reason, he went off to kill Africans, and killed them so well, and was so clever and cunning, that, having arrived in France, he ordered everyone to obey him, which they did. Having made himself Emperor he again went to kill masses of people in Italy, Austria and Prussia. And there too he killed a great many. Now in Russia there was the Emperor Alexander, who decided to reestablish order in Europe, and therefore fought wars with Napoleon. But in the year ’07 he suddenly made friends with him, and in the year ’11 quarrelled with him again, and they both again began to kill a great many people. And Napoleon brought six hundred thousand men to Russia and conquered Moscow. But then he suddenly ran away from Moscow, and then the Emperor Alexander, aided by the advice of Stein and others, united Europe to raise an army against the disturber of her peace. All Napoleon’s allies suddenly became his enemies; and this army marched against Napoleon, who had gathered new forces. The allies conquered Napoleon, entered Paris, forced Napoleon to renounce the throne, and sent him to the island of Elba, without, however, depriving him of the title of Emperor, and showing him all respect, in spite of the fact that five years before, and a year after, everyone considered him a brigand and beyond the law. Thereupon Louis XVIII, who until then had been an object of mere ridicule to both Frenchmen and the allies, began to reign. As for Napoleon, after shedding tears before the Old Guard, he gave up his throne, and went into exile. Then astute statesmen and diplomats, in particular Talleyrand, who had managed to sit down before anyone else in the famous armchair1 and thereby to extend the frontiers of France, talked in Vienna, and by means of such talk made peoples happy or unhappy. Suddenly the diplomats and monarchs almost came to blows. They were almost ready to order their troops once again to kill each other; but at this moment Napoleon arrived in France with a battalion, and the French, who hated him, all immediately submitted to him. But this annoyed the allied monarchs very much and they again went to war with the French. And the genius Napoleon was defeated and taken to the island of St Helena, having suddenly been discovered to be an outlaw. Whereupon the exile, parted from his dear ones and his beloved France, died a slow death on a rock, and bequeathed his great deeds to posterity. As for Europe, a reaction occurred there, and all the princes began to treat their peoples badly once again.

Padampa stayed for a long time in the high valley of Tingri, on the frontier between Tibet and Nepal. Among his innumerable disciples, four were particularly close to his heart. One day, one of these close students arrived in Tingri after a long absence and was so saddened to see how much the master had aged that he asked, “Sublime being, when you leave this world, you yourself, without doubt, will go from bliss to bliss; but what will become of us, the people of Tingri? In whom can we place our trust?” For Padampa, dying would indeed be no more than passing from one Buddha-field to another. But for his disciples, his death would mean never again seeing his face or hearing his voice. “In a year’s time,” he said, “here you will find the corpse of an old Indian hermit.” Their eyes filled with tears, and it was for them that Padampa taught these Hundred Verses of Advice. A year went by, and Padampa began to show signs of illness. When his disciples worried about his health, he told them laconically, “My mind is sick.” To their perplexity, he added, “My mind has blended with the phenomenal world.” He thus demonstrated that all dualistic perception had disappeared from his mind. “I do not know how to describe this type of disease,” he added with a serene sense of humor. “Bodily ills can be treated, but this is incurable.” He then fixed his gaze on the sky and passed away.

For this new battle we need a new economics. Above all we need an economics that can not only explain economic growth but vindicate it. We need an economics of mind, an economics of information grounded in the truth that the growth of recent centuries has been achieved not by ravishing “natural” resources but by regenerating them, not by accumulating matter but by replacing it with mind, not by wasting energy but by using it more ingeniously. Information theory shows that we accumulate wealth not by stealing from the earth but by adding to our store of knowledge. We need an economics of information. Superabundance is the pioneering text on this new frontier of economic truth. George Gilder

The cosmic perspective comes from the frontiers of science, yet it is not solely the provenance of the scientist. It belongs to everyone. The cosmic perspective is humble. The cosmic perspective is spiritual—even redemptive—but not religious. The cosmic perspective enables us to grasp, in the same thought, the large and the small. The cosmic perspective opens our minds to extraordinary ideas but does not leave them so open that our brains spill out, making us susceptible to believing anything we’re told. The cosmic perspective opens our eyes to the universe, not as a benevolent cradle designed to nurture life but as a cold, lonely, hazardous place, forcing us to reassess the value of all humans to one another. The cosmic perspective shows Earth to be a mote. But it’s a precious mote and, for the moment, it’s the only home we have. The cosmic perspective finds beauty in the images of planets, moons, stars, and nebulae, but also celebrates the laws of physics that shape them. The cosmic perspective enables us to see beyond our circumstances, allowing us to transcend the primal search for food, shelter, and a mate. The cosmic perspective reminds us that in space, where there is no air, a flag will not wave—an indication that perhaps flag-waving and space exploration do not mix. The cosmic perspective not only embraces our genetic kinship with all life on Earth but also values our chemical kinship with any yet-to-be discovered life in the universe, as well as our atomic kinship with the universe itself.

We have to show the world a society in which all relationships, fundamental principles and laws flow directly from ethics, and from them alone. Ethical demands must determine all considerations: how to bring up children, what to train them for, to what end the work of grown-ups should be directed, and how their leisure should be occupied. As for scientific research, it should only be conducted where it doesn't damage morality, in the first instance where it doesn't damage the researchers themselves. The same should apply to foreign policy. Whenever the question of frontiers arises, we should think not of how much richer or stronger this or that course of action will make us, or of how it will raise our prestige. We should consider one criterion only: how far is it ethical?

The cosmic perspective comes from the frontiers of science, yet it is not solely the provenance of the scientist. It belongs to everyone. The cosmic perspective is humble. The cosmic perspective is spiritual—even redemptive—but not religious. The cosmic perspective enables us to grasp, in the same thought, the large and the small. The cosmic perspective opens our minds to extraordinary ideas but does not leave them so open that our brains spill out, making us susceptible to believing anything we’re told. The cosmic perspective opens our eyes to the universe, not as a benevolent cradle designed to nurture life but as a cold, lonely, hazardous place, forcing us to reassess the value of all humans to one another. The cosmic perspective shows Earth to be a mote. But it’s a precious mote and, for the moment, it’s the only home we have.

The cosmic perspective flows from fundamental knowledge. But it’s more than about what you know. It’s also about having the wisdom and insight to apply that knowledge to assessing our place in the universe. And its attributes are clear: The cosmic perspective comes from the frontiers of science, yet it is not solely the provenance of the scientist. It belongs to everyone. The cosmic perspective is humble. The cosmic perspective is spiritual—even redemptive—but not religious. The cosmic perspective enables us to grasp, in the same thought, the large and the small. The cosmic perspective opens our minds to extraordinary ideas but does not leave them so open that our brains spill out, making us susceptible to believing anything we’re told. The cosmic perspective opens our eyes to the universe, not as a benevolent cradle designed to nurture life but as a cold, lonely, hazardous place, forcing us to reassess the value of all humans to one another. The cosmic perspective shows Earth to be a mote. But it’s a precious mote and, for the moment, it’s the only home we have. The cosmic perspective finds beauty in the images of planets, moons, stars, and nebulae, but also celebrates the laws of physics that shape them. The cosmic perspective enables us to see beyond our circumstances, allowing us to transcend the primal search for food, shelter, and a mate. The cosmic perspective reminds us that in space, where there is no air, a flag will not wave—an indication that perhaps flag-waving and space exploration do not mix. The cosmic perspective not only embraces our genetic kinship with all life on Earth but also values our chemical kinship with any yet-to-be discovered life in the universe, as well as our atomic kinship with the universe itself.

STAR DREK Human beings are such slobs that, from now on, pigs must declare us the other white meat. Do you know that right now there is so much discarded trash in outer space that three times last month the International Space Station was almost hit by some useless hunk of floating metal—not unlike the International Space Station itself? So really, you’ve got to give the human race credit: only humans could visit an infinite void and leave it cluttered. Not only have we screwed up our own planet; somehow we have also managed to use up all the space in space. Now, history shows over and over again that if the citizens of Earth put their minds to it, they can destroy anything. It doesn’t matter how remote or pristine, together, yes, we can fuck it up. The age of space exploration is only fifty years old, and we have already managed to turn the final frontier into the New Jersey Meadowlands.12

As we leave our youth, there’s a pull toward complacency. We can start to coast, settle for what’s familiar and lose the juicy desire to expand our frontiers. We adopt the paradigm of a victim. We make excuses and then recite them so many times we train our subconscious mind to think they are true. We blame other people and outer conditions for our struggles, and we condemn past events for our private wars. We grow cynical and lose the curiosity, wonder, compassion and innocence we knew as kids. We become apathetic. Critical. Hardened. Within this personal ecosystem the majority of us create for ourselves, mediocrity then becomes acceptable. And because this mindset is running within us each day, the viewpoint seems so very real to us. We truly believe that the story we are running reveals the truth—because we’re so close to it. So, rather than showing leadership in our fields, owning our crafts by producing dazzling work and handcrafting delicious lives, we resign ourselves to average.

In the late 1960's, physicists Steven Weinberg, Abdus Salam, and Sheldon Glashow conquered the next unification frontier. In a phenomenal piece of scientific work they showed that the electromagnetic and weak nuclear forces are nothing but different aspects of the same force, subsequently dubbed the electroweak force. The predictions of the new theory were dramatic. The electromagnetic force is produced when electrically charged particles exchange between them bundles of energy called photons. The photon is therefore the messenger of electromagnetism. The electroweak theory predicted the existence of close siblings to the photon, which play the messenger role for the weak force. These never-before-seen particles were prefigured to be about ninety times more massive than the proton and to come in both an electrically charged (called W) and a neutral (called Z) variety. Experiments performed at the European consortium for nuclear research in Geneva (known as CERN for Conseil Europeen pour la Recherche Nucleaire) discovered the W and Z particles in 1983 and 1984 respectively.

Dreams in which the dead interact with the living are typically so powerful and lucid that there is no denying contact was real. They also fill us with renewed life and break up grief or depression. In chapter 16, on communicating with the dead, you will learn how to make such dreams come about. Another set of dreams in which the dead appear can be the stuff of horror. If you have had a nightmare concerning someone who has recently passed, know that you are looking into the face of personal inner conflict. You might dream, for instance, that your dead mother is buried alive or comes out of her grave in a corrupted body in search of you. What you are looking at here is the clash of two sets of ideas about death. On the one hand, a person is dead and rotting; on the other hand, that same person is still alive. The inner self uses the appropriate symbols to try to come to terms with the contradiction of being alive and dead at the same time. I am not sure to what extent people on the other side actually participate in these dreams. My private experience has given me the impression that the dreams are triggered by attempts of the departed for contact. The macabre images we use to deal with the contradiction, however, are ours alone and stem from cultural attitudes about death and the body. The conflict could lie in a different direction altogether. As a demonstration of how complex such dreams can be, I offer a simple one I had shortly after the death of my cat Twyla. It was a nightmare constructed out of human guilt. Even though I loved Twyla, for a combination of reasons she was only second best in the hierarchy of house pets. I had never done anything to hurt her, and her death was natural. Still I felt guilt, as though not giving her the full measure of my love was the direct cause of her death. She came to me in a dream skinned alive, a bloody mass of muscle, sinew, veins, and arteries. I looked at her, horror-struck at what I had done. Given her condition, I could not understand why she seemed perfectly healthy and happy and full of affection for me. I’m ashamed to admit that it took me over a week to understand what this nightmare was about. The skinning depicted the ugly fate of many animals in human hands. For Twyla, the picture was particularly apt because we used to joke about selling her for her fur, which was gorgeous, like the coat of a gray seal. My subconscious had also incorporated the callous adage “There is more than one way to skin a cat.” This multivalent graphic, typical of dreams, brought my feelings of guilt to the surface. But the real meaning was more profound and once discovered assuaged my conscience. Twyla’s coat represented her mortal body, her outer shell. What she showed me was more than “skin deep” — the real Twyla underneath,

If the State says to him, “I take your money to pay the gendarme, who saves you the trouble of providing for your own personal safety; for paving the street that you are passing through every day; for paying the magistrate who causes your property and your liberty to be respected; to maintain the soldier who maintains our frontiers,” John Q. Citizen, unless I am much mistaken, will pay for all this without hesitation. But if the State were to say to him, “I take this money that I may give you a little prize in case you cultivate your field well; or that I may teach your son something that you have no wish that he should learn; or that the Minister may add another to his score of dishes at dinner; I take it to build a cottage in Algeria, in which case I must take more money every year to keep an emigrant in it, and another to maintain a soldier to guard this emigrant, and yet more to maintain a general to guard this soldier,” etc., etc., I think I hear poor James exclaim, “This system of law is very much like a system of cheat!” The State foresees the objection, and what does it do? It jumbles all things together, and brings forward just that provoking reason which ought to have nothing whatever to do with the question. It talks of the effect of this money upon labor; it points to the cook and purveyor of the Minister; it shows an emigrant, a soldier, and a general, living upon the money; it shows, in fact, what is seen, and if John Q. Citizen has not learned to take into the account what is not seen, John Q. Citizen will be duped.

Just as versions of the hereafter are endlessly diverse, the multifaceted experience of dying differs for each person as well, despite its biological component. Each death is unique. Overall children die differently from adults, animals from humans, the long-ill from the accident victim. In the same way, afterlife experiences are highly divergent, shaped by an individual’s beliefs, culture, and personal wants. The more we know about those differences, the more we discover new directions and broaden possibilities. My goal is for you to become an independent thinker when it comes to the dead and the sphere they inhabit, basing your conclusions on your own intuitions and experiences while keeping them open to evaluation and change. Therefore, much of what is contained in these pages is hard at work challenging beliefs that impede independent awareness. This book is meant not only to stimulate your critical thinking but also to expand the range of questions you ask about the nature of the afterlife and, hence, of reality itself. Additional motives are at work here too. In chapter 12, you will learn that independent thinkers have more encounters with the deceased than others have. A third motive comes from my own work as a medium and from studies of positive and not-so-positive near-death experiences. Both show that if a person dies, clinically or permanently, with a fistful of unexamined, dogmatic assumptions, it can cause an array of complications in the immediate afterlife, whereas just a jot of open-mindedness leads to experiences that are full, deep, and transcendent.

In respect to the employment of troops, ground may be classified as dispersive, frontier, key, communicating, focal, serious, difficult, encircled, and death. When a feudal lord fights in his own territory, he is in dispersive ground. Here officers and men long to return to their nearby homes. When he makes but a shallow penetration into enemy territory he is in frontier ground. Ground equally advantageous for the enemy or me to occupy is key ground. Ground equally accessible to both the enemy and me is communicating. This is level and extensive ground in which one may come and go, sufficient in extent for battle and to erect opposing fortifications. When a state is enclosed by three other states its territory is focal. He who first gets control of it will gain the support of All-under-Heaven. When the army has penetrated deep into hostile territory, leaving far behind many enemy cities and towns, it is in serious ground. When the army traverses mountains, forests, precipitous country, or marches through defiles, marshlands, or swamps, or any place where the going is hard, it is in difficult ground. Ground to which access is constricted, where the way out is tortuous, and where a small enemy force can strike my larger one is called 'encircled.' Ground in which the army survives only if it fights with the courage of desperation is called 'death.' Therefore, do not fight in dispersive ground; do not stop in the frontier borderlands. Do not attack an enemy who occupies key ground; in communicating ground do not allow your formations to become separated. In focal ground, ally with neighboring states; in deep ground, plunder. In difficult ground, press on; in encircled ground, devise stratagems; in death ground, fight. In dispersive ground I would unify the determination of the army. In frontier ground I would keep my forces closely linked. In key ground I would hasten up my rear elements. In communicating ground I would pay strict attention to my defenses. In focal ground I would strengthen my alliances. I reward my prospective allies with valuables and silks and bind them with solemn covenants. I abide firmly by the treaties and then my allies will certainly aid me. In serious ground I would ensure a continuous flow of provisions. In difficult ground I would press on over the roads. In encircled ground I would block the points of access and egress. It is military doctrine that an encircling force must leave a gap to show the surrounded troops there is a way out, so that they will not be determined to fight to the death. Then, taking advantage of this, strike. Now, if I am in encircled ground, and the enemy opens a road in order to tempt my troops to take it, I close this means of escape so that my officers and men will have a mind to fight to the death. In death ground I could make it evident that there is no chance of survival. For it is the nature of soldiers to resist when surrounded; to fight to the death when there is no alternative, and when desperate to follow commands implicitly.

understand

The breakthrough study was done by Dr. Peter Elwood and a team from the Cochrane Institute of Primary Care and Public Health, Cardiff University, United Kingdom, and released in December 2013. For thirty years, these researchers followed 2,235 men living in Caerphilly, Wales, aged 45 to 59, and observed the impact of five activities on their health and on whether they developed dementia or cognitive decline, heart disease, cancer, or early death. The Cardiff study was meticulous, examining the men at intervals over the thirty years, and if they showed signs of cognitive decline or dementia, they were sent for detailed clinical assessments of high quality. It overcame study design problems from eleven previous studies (discussed in the endnotes). Results showed that if the men did four or five of the following behaviors, their risk for cognitive (mental) decline and dementia (including Alzheimer’s) fell by 60 percent:

This brings us to the latest area being explored in connection with low-intensity lasers: Alzheimer’s disease, the commonest kind of dementia. The Alzheimer’s brain is also inflamed, and the mitochondria have difficulty functioning and show signs of aging called oxidative stress, which is a kind of “rusting” of the molecules. Lights, which improve general cellular functioning in the brain, can improve all three conditions—inflammation, mitochondrial problems, and oxidative stress.* The hallmark of Alzheimer’s is that the neurons build up excess misshapen proteins, called tau proteins and amyloid proteins, to form plaques that lead to degeneration.

I suppose I should not be complaining about a twelve second comm-lag over a distance of nearly twelve light years,

The most effective governments are the ones that manage to subjugate their populations without having to use such force. Often, those same populations are inviting such actions.

Ultimately, though, neither refocusing on the Holocaust nor reenergizing Tikkun Olam could dilute the lure of the melting pot. Assimilation, according to surveys, soared, with as many as 70 percent of all non-Orthodox Jews marrying outside the faith. The younger the Jews, statistics showed, the shallower their religious roots. The supreme question asked by post–World War II Jewish writers such as Bernard Malamud and Philip Roth, “How can I reconcile being Jewish and American?” was no longer even intelligible to young American Jews. None would feel the need to begin a book, as Saul Bellow did in The Adventures of Augie March, with “I am an American, Chicago born.” Bred on that literature, I saw no contradiction between love for America and loyalty to my people and its nation-state. But that was not the case of the Jewish twenty-somethings, members of a liberal congregation I visited in Washington, who declined to discuss issues, such as intermarriage and peoplehood, that they considered borderline racist. Israel was virtually taboo. For Israel had also changed. From the spunky, intrepid frontier state that once exhilarated American Jews, Israel was increasingly portrayed by the press as a warlike and intolerant state. That discomfiting image, however skewed, could not camouflage the fact that Israel ruled over more than two million Palestinians and settled what virtually the entire world regarded as their land. The country that was supposed to normalize Jews and instill them with pride was making many American Jews feel more isolated and embarrassed. I shared their discomfort and even their pain. Yet I also wrestled with the inability of those same American Jews to understand Israel’s existential quandary, that creating a Palestinian state that refused to make genuine peace with us and was likely to devolve into a terrorist chaos was at least as dangerous as not creating one. I was frustrated by their lack of anguish in demanding Israel’s withdrawal from land sacred to their forebears for nearly four millennia. “Disagree with the settlers,” I wanted to tell them, “denounce them if you must, but do not disown them, for they—like you—are part of our people.

have to remember that appearances are just as important as truths, sometimes even more so.

In these days of visas and identification cards it is impossible to travel without leaving a trail that can, with patience, bribery, and access to public records, be picked up. In the happy years between 1925 and 1930 you could talk yourself over any western European frontier, so long as you looked respectable and explained your movements and business with a few details that could be checked; you could treat frontier police as men of decency and common sense: two virtues that they could then afford to indulge. But now unless a traveller has some organization – subversive or benevolent – to help him, frontiers are an efficient bar to those who find it inconvenient or impossible to show their papers; and even if a frontier be crossed without record, there isn’t the remotest village where a man can live without justifying himself and his reasons for being himself. Thus Europe, for me, was a mere trap with a delayed action.

Does there always have to be a benefit… a reward for doing the right thing?” Suvan

A poll taken at the time showed that 31 percent of Polish men under thirty-nine saw “LGBT” and “gender ideology” to be the greatest threat to their country, more than Russia or the climate crisis.

Lewis’s scant references to the horrors of trench warfare confirm both its objective realities (“the horribly smashed men still moving like half-crushed beetles, the sitting or standing corpses, the landscape of sheer earth without a blade of grass”) and his own subjective distancing of himself from this experience (it “shows rarely and faintly in memory” and is “cut off from the rest of my experience”).[156] This is perhaps the most distinctive feature of Lewis’s “treaty with reality”—the construction of a frontier, a barrier, which protected Lewis from such shocking images as “horribly smashed men,” and allowed him to continue his life as if these horrors had been experienced by someone else. Lewis spun a cocoon around himself, insulating his thoughts from rotting corpses and the technology of destruction. The world could be kept at bay—and this was best done by reading, and allowing the words and thoughts of others to shield him from what was going on around him. Lewis’s experience of this most technological and impersonal of wars was filtered and tempered through a literary prism. For Lewis, books were both a link to the remembered—if sentimentally exaggerated—bliss of a lost past and a balm for the trauma and hopelessness of the present. As he wrote to Arthur Greeves several months later, he looked back wistfully to happier days, in which he sat surrounded by his “little library and browsed from book to book.”[157] Those days, he reflected with obvious sadness, were gone.

Hollywood insider Roger D. McGrath was a consultant on the TV series The Young Riders, produced by MGM television. The program was supposed to be about the youthful and daring white horsemen of the Pony Express who delivered mail on the American frontier. McGrath writes: "There were no black Pony Express riders; however...it was decided one of the principal characters would be black. He would be one of the riders. He was named Noah and he was just like the white riders except--he was perfect...He was God. "It was also decided that there should be some Mexicans in the show. A Spanish mission suddenly appeared in Wyoming...That the nearest Spanish mission was actually in the upper Rio Grande Valley, 600 miles south, did not seem to matter. Now we could have Mexican heroes... " I probably do not have to tell you that our Indians were always perfect... Only whites perpetrated atrocities... Story lines that had Indians chasing Pony Express riders were rejected out of hand, although there are several true stories of lone Pony Express riders being chased by dozens of Indians, suffering terrible wounds.

Something drew her attention. Her eyes narrowed as if to bring a distant object into focus. "I have a new sense,” she realized. “I feel myself standing on the surface of a vast library.” She turned in a circle, scanning the featureless blue plain. “I feel the presence of well-ordered data.” She reached out, and to Kona’s surprise, a curving side path appeared in response to her beckoning gesture. Files sprang up on the path, each one a thin, vertical pane large enough to step into. The first file in the stack showed a branching map of the library with all its major sections neatly labeled.

We detect mistakes with our orbital frontal cortex, part of the frontal lobe, on the underside of the brain, just behind our eyes. Scans show that the more obsessive a person is, the more activated the orbital frontal cortex is.

Valley of the Damned. Valkyrie Kari tells of the great warrior Crazy Horse (abridged) ’Twas written of those of long ago, That honor should be “as long as grass shall grow.” In battle honor is a fearsome beast, none can contain, In the strength of heart, it brings only shame. A mighty warrior of the plains was he, Crazy Horse of Sioux battle creed. Given to the ravages of noble, savage war, Against his enemies, he vaulted fore. Peering down from lofty mountain hold, The Horse in dream; the warrior was of olde. The promises they were broken one by one, Until only war unbridled could be hardtily done. Understanding and honor was not for those weak, Only the evil Long-knives now he eagerly did seek. The Knives came to steal, to plunder their land, To kill sacred mother with marauding, guilty hands. They had no regard for their own swelling words, With lust in their eyes, their greed greatly stirred. From southern lands came noise that Longhair did kill, Black Kettle’s camp, their blood he had spilled. Longhair destroyed all; dastard agent of evil strife, Deprived them of children and their bountiful life. Yet this lone, brave holy man stood in Longhair’s way, Crazy Horse, vision man, his plans were well framed. His command rode north hard to that destined battle, To meet wicked Longhair—to dash him from the saddle. Fate led him on to Little Bighorn, Where warriors of the sun met with sacred horn. A hellish dry place of calamitous battle, Found many a soul hearing death’s final rattle. The Long-snakes scouted for the great camp, That morn’ they set their fateful, forked-tongue attack. They raised their sabers, waved them strong, Entered eternity, their deaths foresaw. A sea of pilfered blue engulfed in crimson red, Amidst swirls of feathers sacred of the motherland. Through carnage, The Horse did lead his men, Beyond the battle, to the place where legend began. Up hill rode the bold Crazy Horse, With a thousand others to show determined force. To engage Long-knives at their last stand, Striking them down until dead was every man. Great Gall and Crazy Horse led that righteous attack, Against forceful Custer, whose plans did not lack, For ’twas he himself who boasted, wantonly said, “I will become a great chief, if my enemies I fill with lead.” With righteous honor as their sacred ally, Holy arrows that day swiftly let fly. Horse met Longhair in battle forever stayed, Defeated mighty Custer; his corpse on the field in state. Upon that fateful day, on sage choked sandy plain, Spirits clashed with spirits, for the sacred domain. Unconquerable, indomitable this sacred warrior heart, Leads many against the evil now, for this righteous court. Thus, Horse brought the valiants into stark raved battle, Battle scarred by holy wounds delivered by blue devils. Yet he would not relent, this honorable man of gifted vision, But peace came through the lie; his life ended by steel incision. Breathing his last, quiet honor came his way, “Bring my heart home, the Great Spirit will find my way.” Thus ˊtis with all whose understanding shows what may, Honor leads righteousness to death, ask they of that claim. War spirit vigilant with mighty spear and bow in hand, Leads Great Plains spirits, under his gallant command. His spirit never conquered lives it to this good day, Among the heroic mighty, let us his spirit proclaim. In the hour of travail, honor can be finely seen, Leading multitudes unto battle, their hearts boundlessly free. Cowards can never know the freedom of the plains and wind, Or how she musters a soul and the courage found within. Born in deep commune of Earth and Great Spirit above, Understanding and honor flow from hearts of great love. One without understanding is a fool at best, One without honor is a spirit that ne’er rests. O’ majestic One of the relentless plain, The mountains ring joyous with thy name.

Patrick G. Cox’s book “Ned Farrier Master Mariner: Call of the Cape” is a compelling piece of historical fiction about a young seafarer named Ned Farrier. The story takes place in South Africa and England in the middle of the 19th century. The author, Cox, does a great job of showing how sailors and settlers lived in this time period. He or she tells an interesting story that teaches readers about sailing terms, harsh realities, and the new frontiers of South Africa. Ned Farrier, the main character of the book, is a likeable person who has changed a lot since his time in the London workhouse and the Vauxhall gentleman’s club. He has learned a lot about how to sail and is now the captain of his own merchant ship. But he just lost his young wife and child to consumption, which has left him with a strong desire for a better life. Ned moves up in his job and with his bosses over the course of the book, but his heart is always drawn to Sally Hudsmith, who is married and has her own problems. The author does a great job building up Sally’s character and showing how hard it is for her to be a passenger on Ned’s ship. When Sally’s husband dies, she is once again a passenger, headed back to England, which no longer feels like home. The story follows their parallel lives as they write letters to each other. Their love for each other is clear. Cox makes a true picture of how people lived on sailing ships and the new steamships of the time. The book is interesting to read because it tells about the difficulties of settling down in South Africa, which was then a new frontier, and the excitement of dating outside of England. Overall, “Ned Farrier Master Mariner: Call of the Cape” is a fun and interesting book that people who like historical fiction, sailing, and South African history will enjoy. Cox has done a great job of making a world that feels real and is filled with interesting characters and a compelling story.

And do ye know what "the universe" is to my mind? Shall I show it to you in my mirror? This universe is a monster of energy, without beginning or end; a fixed and brazen quantity o; energy which grows neither bigger nor smaller, which does not consume itself, but only alters its face; as a whole its bulk is immutable, it is a household without either losses or gains, but likewise without increase and without sources of revenue, surrounded by nonentity as by a frontier, it is nothing vague or wasteful, it does not stretch into infinity; but it is a definite quantum of energy located in limited space, and not in space which would be anywhere empty. It is rather energy everywhere, the play of forces and force-waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, for ever changing, for ever rolling back over in calculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures; producing the most ardent, most savage, and most contradictory things out of the quietest, most rigid, and most frozen material, and then returning from multifariousness to uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,—a becoming which knows not satiety, or disgust, or weariness:—this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,—would you have a name for my world? A solution of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?—This world is the Will to Power—and nothing else! And even ye yourselves are this will to power—and nothing besides!

And do ye know what "the universe" is to my mind? Shall I show it to you in my mirror? This universe is a monster of energy, without beginning or end; a fixed and brazen quantity of energy which grows neither bigger nor smaller, which does not consume itself, but only alters its face; as a whole its bulk is immutable, it is a household without either losses or gains, but likewise without increase and without sources of revenue, surrounded by nonentity as by a frontier, it is nothing vague or wasteful, it does not stretch into infinity; but it is a definite quantum of energy located in limited space, and not in space which would be anywhere empty. It is rather energy everywhere, the play of forces and force-waves, at the same time one and many, agglomerating here and diminishing there, a sea of forces storming and raging in itself, for ever changing, for ever rolling back over in calculable ages to recurrence, with an ebb and flow of its forms, producing the most complicated things out of the most simple structures; producing the most ardent, most savage, and most contradictory things out of the quietest, most rigid, and most frozen material, and then returning from multifariousness to uniformity, from the play of contradictions back into the delight of consonance, saying yea unto itself, even in this homogeneity of its courses and ages; for ever blessing itself as something which recurs for all eternity,—a becoming which knows not satiety, or disgust, or weariness:—this, my Dionysian world of eternal self-creation, of eternal self-destruction, this mysterious world of twofold voluptuousness; this, my "Beyond Good and Evil" without aim, unless there is an aim in the bliss of the circle, without will, unless a ring must by nature keep goodwill to itself,—would you have a name for my world? A solution of all your riddles? Do ye also want a light, ye most concealed, strongest and most undaunted men of the blackest midnight?—This world is the Will to Power—and nothing else! And even ye yourselves are this will to power—and nothing besides!

On March 14, 1899, this ambiguous arrangement was formalized in a memorandum sent to the Qing Government by Claude MacDonald, the British Minster at Peking. Echoing the East India Company’s language to the 1846–48 boundary commissioners, MacDonald wrote to the Zongli Yamen73 proposing “that for the sake of avoiding any dispute or uncertainty in the future, a clear understanding should be come to with the Chinese Government as to the frontier between the two States.” Yet the memo also went on to assert that “it will not be necessary to mark out the frontier. … The natural frontier is the crest of a range of mighty mountains, a great part of which is quite inaccessible.” It was sufficient from the British perspective to outline the prominent features of the Indus watershed in the memo, and to cite this line described on a map of the “Russo-Chinese frontier brought by the late Minister, Hung Chun, from St. Petersburg, and in possession of the Yamen.”74 The vague description in the letter, which generates to this day much debate between India and China, suggested a line that largely followed what the British understood to be the Indus watershed limit, though they still did not have a satisfactory map to represent the whole region. As the viceroy, Lord Elgin, had earlier written to the Secretary of State for India, “we regret that we have no map to show the whole line either accurately or on a large scale.

would become clear after independence in 1947 that “Survey of India maps issued in 1865, 1903, 1917, 1929, 1936, and 1938 [did] not show any boundary at all in the western (i.e. Ladakh) sector.

I have been a victim of the airline industry ‘Bumped’ passenger that gets reclassified to ‘No-Show’ fraud.

One thing leads to another in this world, Flamen, and we human beings get dragged along like—like dead leaves spinning in the wake of a skimmer. Diablo was saying a while back how you fine down your principles so that a machine can handle them, and pretty soon the person using the machine comes to imagine that this is how it’s always been— there never was a subtler way of thinking. That’s some of where it’s at, but it’s not all by any means. Take the fine expensive home you live in, with its automatic defenses and its mines sown under the lawn like daffodil-bulbs. You shut yourself up behind armor-plate, you shut your mind too. You advertise Guardian traps on your show, don’t you—those steel bands spiked like an Iron Maiden? What’s the mentality of someone who’s prepared to come home from visiting neighbors and find a corpse hung up in the doorway? I say he’s already insane when he commits himself to that course of action, and you don’t have to wait for him to lose his marbles under an overdose of Ladromide before he stops thinking as a responsible mature person ought to! And what’s the reason that’s advanced for acting this way?” He rounded on Reedeth. “You know! You probably have it dinned into you a dozen times a day at your work! ‘Be an individual!’” Conroy contrived to make the slogan sound obscene. “And what’s this been twisted into? The biggest Big Lie in history! It’s no use making your life so private you refuse to learn from other people’s experience—you just get stuck in a groove of mistakes you need never have made. We have more knowledge available at the turn of a switch than ever before, we can bring any part of the world into our own homes, and what do we do with it? Half the time we advertise goods people can’t afford, and anyhow they’ve got the color and hold controls adrift because the pretty patterns are fun to look at when you’ve bolted and barred your mind with drugs. Split! Divide! Separate! Shut your eyes and maybe it’ll go away! “We mine our gardens, we close our frontiers, we barricade our cities with Macnamara lines to shut off black from white, we divide, divide, divide!” A stamp emphasized each repetition of the word. “It gets into our families, goddamn it, it gets into our very love-making! Christ, do you know I had a girl student last year who thought she was having an affair with a boy back home and all they’d ever done was sit in front of the comweb and masturbate at each other? Twenty miles apart! They’d never even kissed! We’re going insane, our whole blasted species—we’re heading for screaming ochlophobia! Another couple of generations and husbands will be afraid to be alone in the same room with their wives, mothers will be afraid of their babies, if there are any babies!

As we age and plasticity declines, it becomes increasingly difficult for us to change in response to the world, even if we want to. We find familiar types of stimulation pleasurable; we seek out like-minded individuals to associate with, and research shows we tend to ignore or forget, or attempt to discredit, information that does not match our beliefs, or perception of the world, because it is very distressing and difficult to think and perceive in unfamiliar ways. Increasingly, the aging individual acts to preserve the structure within, and when there is a mismatch between his internal neurocognitive structures and the world, he seeks to change the world. In small ways he begins to micromanage his environment, to control it and make it familiar. But this process, writ large, often leads whole cultural groups to try to impose their view of the world on other cultures [...]

In 1860, the census reports for a dozen western states and territories showed the 50 percent school attendance for black women equaled that of white women. The 26 percent illiteracy rate for African-American women on the frontier was much lower than for white frontier women. Women of color in the wilderness consistently distinguished themselves through their dedication to self-improvement and zeal for education.

bud. But putting up with some pain, while trying to distract oneself with work, is not an intense enough focus to break the stranglehold of chronic pain. Research on neuroplasticity shows that intense focus is generally required to alter the circuits and make new connections. So casual distraction must be resisted, because it allows the pain to run unopposed. Thus, even if the pain seems mild, letting it go unopposed may mean it gets stronger next time. Relentlessness means: every time pain is detected, push back, with full focus, and with the specific intention of rewiring the brain back to what it was before the chronic pain began. No exceptions. No negotiations with pain.

People who are different are dangerous, they belong to another tribe; they want our lands and our women. We must marry, have children, reproduce the species. Love is only a small thing,, enough for one person, and any suggestion that the heart might be larger than this is considered perverse. When we marry we are authorized to take possession of the other person, body and soul. We must do jobs we detest because we are part of an organized society and if everyone did what they wanted to do, the world would come to a standstill We must buy jewellery, it identifies us with our tribe, just as body piercing identifies those of a different tribe. We must be amusing at all times and sheer at those who express their real feelings, it is dangerous to a tribe to allow its members to show their feelings. We must at all costs avoid saying "No" because people prefer those who always say "Yes", and this allows us to survive in hostile territory. What other people think is more important than what we feel. Never make a fuss, it might attract the attention of an enemy tribe because you could infect others and destroy something that was extremely difficult to organize in the first place. We must always consider the look of our new cave, and if we don't have a clear idea of our own, then we must call in a decorator who will do his best to show others what good taste we have. We must eat three meals a day, even if we're not hungry, and when we fail to fit in the current ideal of beauty we must fast, even if we're starving. We must dress according to the dictates of fashion, make love whether we feel like it or not, kill in the name of our country's frontiers, wish time away so that retirements comes more quickly, elect politicians, complain about the cost of living, change our hairstyle, criticize anyone who is different, go to a religious service on Sunday, Saturday or Friday , depending on our religion, and there beg for forgiveness for our sins and puff ourselves up with the other tribe who worship another god. Our children must follow in our steps, after all we are older and know about the world. We must have a university degree even if we never get a job in the area of knowledge we were forced to study. We must study things we will never use but which someone told us was important to know: algebra, trigonometry, the code of Hammurabi. We must never make our parents sad, even if this means giving up everything that makes us happy. We must play music quietly, talk quietly, weep in private

This relatively hands-off style of rule practiced by the Eastern European empires was born of pragmatism. Social divisions were not a flaw to be overcome, but a tool to be used. In these realms, universal citizenship did not exist. People lived not as individuals but as parts of wider social estates, each of which came with its own set of privileges and prohibitions. Everyone was discriminated against to some extent, except for the sultan or czar. Everyone also had a function. To most people, before the arrival of modernity, the idea of equality before the law was unthinkable. What mattered most in life was to be allowed to fulfill their role undisturbed. Meanwhile, what mattered most to rulers was that the sum total of these various roles added up to them staying in power. For this, outsiders could be just as useful as locals and often showed themselves to be more dependable. The process of inviting helpful strangers into Eastern Europe began very early. Eastern European monarchs began looking abroad for talent in the Middle Ages Compared to Western Europe, the East was under-populated, lacking sities and the specialized craftsmen and traders who inhabited them. Eastern rulers also sat uneasily on the intersection of multiple frontiers: between pagan and Christian, Christian and Muslim, and Catholic and Orthodox. Because of this, they needed all the help they could get cultivating, defending, and administering their realms. In the eleventh century, A Hungarian king lectured his son about the usefulness of immigrants: 'As guests come from various areas and lands, so they bring with them various languages and customs, various examples and forms of armaments, which adorn and glorify the royal court. . . . For a kingdom of one language and one custom is weak and fragile. Therefore, my son, I order that you should feed them with goodwill and honor them so that they will prefer to live with you rather than inhabit any other place.' The young prince took his father's advice to heart. By the thirteenth century, the kingdom of Hungary harbored, within its ragile borders, groups of Jews, Muslims, Armenians, Slavs, Italians, Franks, Spaniards, and Germans

wealth of productive years ahead of me to

One person’s freedom is another person’s anarchy.

Time and again, research shows little or no difference in student learning based on structure

Tho was Buffalo Bill Cody? Most people know, at the very least, that he was a hero of the Old West, like Daniel Boone, Davy Crockett, and Kit Carson-one of those larger-than-life figures from which legends are made. Cody himself provided such a linkage to his heroic predecessors in 1888 when he published a book with biographies of Boone, Crockett, Carson-and one of his own autobiographies: Story of the Wild West and Campfire Chats, by Buffalo Bill (Hon. W.F. Cody), a Full and Complete History of the Renowned Pioneer Quartette, Boone, Crockett, Carson and Buffalo Bill. In this context, Cody was often called "the last of the great scouts." Some are also aware that he was an enormously popular showman, creator and star of Buffalo Bill's Wild West, a spectacular entertainment of the late nineteenth and early twentieth centuries. It has been estimated that more than a billion words were written by or about William Frederick Cody during his own lifetime, and biographies of him have appeared at irregular intervals ever since. A search of "Buffalo Bill Cody" on amazon.com reveals twenty-seven items. Most of these, however, are children's books, and it is likely that many of them play up the more melodramatic and questionable aspects of his life story; a notable exception is Ingri and Edgar Parin d'Aulaire's Buffalo Bill, which is solidly based on fact. Cody has also shown up in movies and television shows, though not in recent years, for whatever else he was, he was never cool or cynical. As his latest biographer, I believe his life has a valuable contribution to make in this new millennium-it provides a sense of who we once were and who we might be again. He was a commanding presence in our American history, a man who helped shape the way we look at that history. It was he, in fact, who created the Wild West, in all its adventure, violence, and romance. Buffalo Bill is important to me as the symbol of the growth of our nation, for his life spanned the settlement of the Great Plains, the Indian Wars, the Gold Rush, the Pony Express, the building of the transcontinental railroad, and the enduring romance of the American frontier-especially the Great Plains. Consider what he witnessed in his lifetime: the invention of the telephone, the transatlantic cable, the automobile, the airplane, and the introduction of modem warfare, with great armies massed against each other, with tanks, armored cars, flame-throwers, and poison gas-a far cry from the days when Cody and the troopers of the Fifth Cavalry rode hell-for-leather across the prairie in pursuit of hostile Indians. Nor, though it is not usually considered

As legal scholar Frank Pasquale describes it, “The decisions at the Googleplex are made behind closed doors . . . the power to include, exclude, and rank is the power to ensure which public impressions become permanent and which remain fleeting. . . . Despite their claims of objectivity and neutrality, they are constantly making value-laden, controversial decisions. They help create the world they claim to merely ‘show’ us.”20 When it comes to the shadow text, surveillance capitalism’s laws of motion compel both its secrecy and its continuous growth. We are the objects of its narratives, from whose lessons we are excluded. As the source from which all the treasure flows, this second text is about us, but it is not for us. Instead, it is created, maintained, and exploited outside our awareness for others’ benefit.

Stewart was a superb radio actor, overcoming the drift of some scripts into folksy platitude. His narration-in-whisper of one particular climax (The Silver Belt-Buckle) was a gripping moment of truth, and the series as a whole just lacked the fine edge to be found in radio’s two best westerns, Gunsmoke and Frontier Gentleman. In the theme, Basil Adlam provided a haunting melody, conjuring up the wandering plainsman. Despite Stewart’s great prestige, the show was largely sustained. Chesterfield was interested, but Stewart declined, not wanting a cigarette company to counter his largely wholesome screen image.

So long as we continue to be so cowardly as to yield to any preposterous demand on the part of the Moslems to keep up the show of unity and so terribly afraid of Moslems’ discontent as to allow even the integrity of our Motherland to get broken up into pieces, is it not more likely that this very financial and economical starvation of these would-be Moslem states may goad them on to encroach once more on our Hindu provinces and instigated by the religious fanaticism, which is so inflammable in the frontier tribes even now and urged on by the ideal of a Pathanistan under the lead of the organized forces of the Ameer, may threaten to invade you if you do not handover to them the remaining parts of the Punjab right up to Delhi to make them financially and economically self-supporting?

Frontier Airlines reservations Phone Number-+1-855–653-5006 Frontier Airlines reservations Phone Number-+1-855–653-5006 Frontier airlines need to book their respective tickets early. The users may plan their travel well in advance. Availing of discounted tickets is the best way to get cheap tickets to their respective destinations. The travelers may use the incognito mode. The passengers may see that the tickets that they see on the website show a raised amount due to which the users notice that the prices have risen. But in reality, the scene is quite different from this, the best way to avoid seeing the raised prices of the tickets is to use a private browsing mode or the user might use the Incognito mode in the Chrome browsers. By doing so, the users may see the right prices. In case the users are not using the incognito mode, then the users need to make sure that they open the websites from different web browsers. In case the users face any issue, then the users may contact Frontier airline reservation number for taking the right help and assistance. The users of Frontier Airlines make use of flight comparison websites in order to get the right and appropriate prices. The users of the flights may compare the prices of different flights to get the most appropriate prices of the airlines. The users may get the listing of all the fares of different airlines from their respective websites, and then they can compare these prices to get the most optimized and the best prices of all the other prices. For availing of the prices, the users may dial Frontier Airlines Reservation Phone Number. The users of the airlines may opt for different airlines in getting their tickets booked. For this, the users may choose different websites for choosing the tickets to travel to their respective destinations. Also, one thing that the users need to keep in mind is that the users should not book on the weekends. This may also bring down the prices of the tickets for Frontier Airlines. For knowing the right prices, the users may dial Frontier airlines' reservation number. By doing so, the users will be able to know the prices of the tickets. One of the ways by which the users can buy cheap flight tickets is by using the website of the airlines in order to

One of these scientists even showed that thinking, learning, and acting can turn our genes on or off, thus shaping our brain anatomy and our behavior—surely one of the most extraordinary discoveries of the twentieth century. In

The economist Harry Markowitz won the 1990 Nobel Prize in Economics for developing modern portfolio theory: his groundbreaking “mean-variance portfolio optimization” showed how an investor could make an optimal allocation among various funds and assets to maximize returns at a given level of risk. So when it came time to invest his own retirement savings, it seems like Markowitz should have been the one person perfectly equipped for the job. What did he decide to do? I should have computed the historical covariances of the asset classes and drawn an efficient frontier. Instead, I visualized my grief if the stock market went way up and I wasn’t in it—or if it went way down and I was completely in it. My intention was to minimize my future regret. So I split my contributions fifty-fifty between bonds and equities. Why

Financial performance alone may not be the only way to assess the positive impact of a diverse team. A new body of research shows the next frontier of innovation is about diversity of thought and it is essential for a company to retain its competitive advantage. Diversity

The Upside of Heuristics The economist Harry Markowitz won the 1990 Nobel Prize in Economics for developing modern portfolio theory: his groundbreaking “mean-variance portfolio optimization” showed how an investor could make an optimal allocation among various funds and assets to maximize returns at a given level of risk. So when it came time to invest his own retirement savings, it seems like Markowitz should have been the one person perfectly equipped for the job. What did he decide to do? I should have computed the historical covariances of the asset classes and drawn an efficient frontier. Instead, I visualized my grief if the stock market went way up and I wasn’t in it—or if it went way down and I was completely in it. My intention was to minimize my future regret. So I split my contributions fifty-fifty between bonds and equities. Why in the world would he do that?

Tallal’s research showed that children with language disabilities have auditory processing problems with common consonant-vowel combinations that are spoken quickly and are called “the fast parts of speech.” The children have trouble hearing them accurately and, as a result, reproducing them accurately.

On Stage was a groundbreaking dramatic series capping the radio careers of Cathy and Elliott Lewis. It came in what might have been a watershed era but was instead radio’s last hurrah. The Lewises reached the crest as the ship began to sink, though in a strange way it was a time of peace. The war with television had been lost in a single season, and the big money had gone, as it always does, with the winner. What was left on radio fell into several broad categories, none ruled by money as they had been in the old days. Agencies and producers still had radio budgets, but the tide had irrevocably turned. The end of big-time radio had for its best artists a liberating effect. “I can do things now that I wouldn’t dare to do two or three years ago,” said Elliott Lewis in Newsweek in mid-1953. As producer-director of Suspense, he had just aired a two-part adaptation of Shakespeare’s Othello, which would have been unthinkable for the thrill show in 1945. Network people paid less attention, and if money was tighter, there was no lack of talent to prove it. People still wanted to work in radio: they remained because it was a dear first love, terminally ill and soon to disappear. Jack Benny and Jack Webb were still on the air; Gunsmoke was in its first year, and just ahead were more frugal but extremely creative shows—X-Minus One, Frontier Gentleman, and The CBS Radio Workshop. These were produced and enacted by people who loved what they were doing: some would mourn its final loss so deeply that they spoke of it reluctantly even two decades later. It was in this time that the Lewises produced On Stage, by some accounts the best radio anthology ever heard.

John Wiley & Sons, Inc. New York • Chichester • Weinheim • Brisbane • Singapore • Toronto This book is printed on acid-free paper. Copyright @ 2000 by Robert A. Carter. All rights reserved Title page photo: Buffalo Bill and the Wild West show cast, c. 1908. (Buffalo Bill Historical Center, Cody, Wyoming) Published by John Wiley & Sons, Inc. . Published simultaneously in Canada No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Danvers, MA'01923, (978) 750-8400, fax (978) 750-4744. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 605 Third Avenue, New York, NY 10158-0012, (212) 850-6011, fax (212) 850.6008, email: PERMREQ@WILEY.COM. Library of Congress Cataloging-in-Publication Data Carter, Robert A.. Buffalo Bill Cody: the man behind the legend / Robert A. Carter p. cm. Includes bibliographical references (p.. 477) and index. ISBN 0-471-31996-1 (cloth : alk. paper) 1. Buffalo Bill, 1846-1917. 2. Pioneers-West (U.S.)-Biography. 3. Entertainers-United States-Biography. 4. Scouts and scouting-West (U.S.)- Biography. 5. West (U.S.)-Biography. 6. Frontier and pioneer life-West (U.S.) 7. Buffalo Bill's Wild West Show-History. I. Title. F594.B63 C37 2000 978'.02'092-dc2l [B] 00-020368 Printed in the United States of America . . 10 9 8 7 6 5 4 3 2 1. For my two beloved sons, Jonathan and Randy-they, too, are westerners There are many men, but few heroes. -Herodotus

This book is printed on acid-free paper. Copyright @ 2000 by Robert A. Carter. All rights reserved Title page photo: Buffalo Bill and the Wild West show cast, c. 1908. (Buffalo Bill Historical Center, Cody, Wyoming) Published by John Wiley & Sons, Inc. . Published simultaneously in Canada No part of this publication may be reproduced, stored in a retrieval system, or transmitted in any form or by any means, electronic, mechanical, photocopying, recording, scanning, or otherwise, except as permitted under Section 107 or 108 of the 1976 United States Copyright Act, without either the prior written permission of the Publisher or authorization through payment of the appropriate per-copy fee to the Copyright Clearance Center, 222 Rosewood Drive, Danvers, MA'01923, (978) 750-8400, fax (978) 750-4744. Requests to the Publisher for permission should be addressed to the Permissions Department, John Wiley & Sons, Inc., 605 Third Avenue, New York, NY 10158-0012, (212) 850-6011, fax (212) 850.6008, email: PERMREQ@WILEY.COM. Library of Congress Cataloging-in-Publication Data Carter, Robert A.. Buffalo Bill Cody: the man behind the legend / Robert A. Carter p. cm. Includes bibliographical references (p.. 477) and index. ISBN 0-471-31996-1 (cloth : alk. paper) 1. Buffalo Bill, 1846-1917. 2. Pioneers-West (U.S.)-Biography. 3. Entertainers-United States-Biography. 4. Scouts and scouting-West (U.S.)- Biography. 5. West (U.S.)-Biography. 6. Frontier and pioneer life-West (U.S.) 7. Buffalo Bill's Wild West Show-History. I. Title. F594.B63 C37 2000 978'.02'092-dc2l [B] 00-020368 Printed in the United States of America . . 10 9 8 7 6 5 4 3 2 1. For my two beloved sons, Jonathan and Randy-they, too, are westerners

The experience of the Terek Cossacks is also important because it stands so apart from the Cossack myth. Like cowboys in the United States, gauchos in Argentina, and many other frontier social groups who became national icons, by the end of the nineteenth century Cossacks represented the soul of Russian national identity. They were, according to the myth, deeply Russian in spirit if not ethnicity (strong, spontaneous, Russophone, Orthodox), Christian warriors of the tsar, intrepid scouts and explorers, the vanguard of Russification, conquering wilderness, alien enemies, and alien cultures alike. The history of the Terek Cossacks shows how shallow that myth was–many were neither Russian nor Orthodox, they were more losers than victors in their struggle with the “wilderness,” they fought mostly for themselves and their sense of honor rather than for an empire or a tsar, and were far from being agents of Russian civilization.

Understanding this is more crucial than ever, because so many people live sedentary lives, in front of computer screens, sitting most of the day. Numerous studies show that a sedentary lifestyle is a significant risk factor not only for heart disease but also for cancer, diabetes, and neurodegenerative illness. If there’s a panacea in medicine, it’s walking.

The famous introduction to 1901’s Our National Parks shows a touch of manifesto seeping into the pastoral sweetness and natural light: “Thousands of tired, nerve-shaken, over-civilized people are beginning to find out that going to the mountains is going home; that wildness is a necessity; and that mountain parks and reservations are useful not only as fountains of timber and irrigating rivers, but as fountains of life.

There was a poster with the heading HANG 'EM HIGH that showed a famous hanging judge of a hundred years ago, Isaac Parker, against a montage of condemned prisoners on scaffolds waiting to be dropped through the trapdoors. Raylan would look at the poster, in the lobby of the Marshals Service offices in Miami, and feel good about their tradition. Not the hanging part--they had quit handing out death penalties in federal court--but the tradition of U.S. marshals as peace officers on the western frontier. Every time he looked at Judge Parker up there in the poster Raylan thought of growing a mustache, a big one that would droop properly and look good with his hat.

Peter Turchin observed that up to 1800, except for modern European overseas colonies, most empires that covered at least 1 million square kilometers (a convenient metric equivalent to three-quarters of a percent of the earth’s land surface outside Antarctica) emerged in close proximity to a steppe frontier. My own revised and updated version of Turchin’s survey shows that 62 out of 73 such polities more or less clearly belong in this category. No fewer than 54 of these 63 developed either in or very close to the Eurasian steppe. We must not put too much weight on precise numbers: some of these empires were effectively continuations of previous ones and need not be classified as discrete cases. Even so, the overall pattern is robust.

The massacre of the inhabitants of these villages, at a time subsequent to the period of this narrative, forms one of the dark chapters in the bloody annals of man’s cruelty and wickedness. It also shows the influence of the principles of Christianity, in the manner in which these deeply injured sons of the forest, who had been brought under its influence, met their fate at the hands of their blood-thirsty murderers.

proof that aging is normal—it is just something we all happen to do. So many stresses are involved in “normal” living that the physiology might be considered under abnormal pressure all the time—from noise, pollution, negative emotions, improper diet, smoking, alcohol, and so on. Just “the disease of being in a hurry” hastens aging in almost everyone today. If meditation counters these factors, then it might reveal something entirely new about the aging process. Wallace set out to measure a group of adult meditators for what is called biological age. Biological age shows how well a person’s body is functioning compared to the norms of the whole population. It gives a truer measure of how the aging process

facility. It is the same for the other national leaders.