Ibid Quotes

are you up if so do you want to play frisbee and die for each other —Hyacinthus to Apollo, ibid.

We are advocates of the abolition of war, we do not want war; but war can only be abolished through war, and in order to get rid of the gun it is necessary to take up the gun. Ibid.

Logic is always defeated by itself, that is to say, by the insignificance of the cases on which it thrives.’ Ibid-25 bit.ly/Mnhoc7

If we don't attack them, they'll attack us first,` said Ibid. `S'right,` said Xeno. `So we'd better retaliate before they have a chance to strike.

even so the sage can draw all his sense-organs inside,” (Ibid. 58.) and nothing can force them out.

Know, all the good that individuals find, Or God and Nature meant to mere Mankind, Reason’s whole pleasure, all the joys of Sense, Lie in three words, Health, Peace, and Competence.    (Ibid., 11. 77–80)

The rhythm," said Goethe, "is an unconscious result of the poetic mood. If one should stop to consider it mechanically, when about to write a poem, one would become bewildered and accomplish nothing of real poetical value."—Ibid.

(Ibid. on using the verb to be in this culturally envenomed way, too, as in ‘I’ll Be There For You,’ which has become the sort of empty spun-sugar shibboleth that communicates nothing except a certain unreflective sappiness in the speaker.

Scientific “facts” are taught at a very early age and in the very same manner in which religious “facts” were taught only a century ago.… But science is excepted from criticism. In society at large the judgment of the scientist is received with the same reverence as the judgment of bishops and cardinals was accepted not too long ago.… science has now become as oppressive as the ideologies it had once to fight. (ibid., p. 182)

There is no one great man. Only millions of men and women in possession of tiny pieces of greatness, which when put together, when assembled in the aggregate make the whole. I am a piece of a very large jigsaw puzzle. One of the corner pieces. The one you go for first - important for a time, different from most of the others. But then, in the end, in the big picture, just one of many.

Thesis plus antithesis equals hysteresis." -Ibid-

I am the true medicine [says Wisdom], correcting and transmuting that which is no longer into that which it was before its corruption, and that which is not into that which it ought to be.” * (Ibid., p. 459).

In New York, a fashionably dressed young woman told me, “I am an obsessive lover of footnotes,” then pulled out her phone and showed me a photo of her foot with 7 ibid tattooed on it. I had met my first footnote fetishist!

In despair, I offer your readers their choice of the following definitions of entropy. My authorities are such books and journals as I have by me at the moment. (a) Entropy is that portion of the intrinsic energy of a system which cannot be converted into work by even a perfect heat engine.—Clausius. (b) Entropy is that portion of the intrinsic energy which can be converted into work by a perfect engine.—Maxwell, following Tait. (c) Entropy is that portion of the intrinsic energy which is not converted into work by our imperfect engines.—Swinburne. (d) Entropy (in a volume of gas) is that which remains constant when heat neither enters nor leaves the gas.—W. Robinson. (e) Entropy may be called the ‘thermal weight’, temperature being called the ‘thermal height.’—Ibid. (f) Entropy is one of the factors of heat, temperature being the other.—Engineering. I set up these bald statement as so many Aunt Sallys, for any one to shy at. [Lamenting a list of confused interpretations of the meaning of entropy, being hotly debated in journals at the time.]

year hasn’t been observed since the time of the Temple (The Second Jewish Book of Why, p. 262). The Sabbath year is still observed in some form, but only in Israel (ibid., p. 320). DAY 44 I first learned about the “domino” phrase in the book Serving the Word: Literalism in America from the Pulpit to the Bench, a very interesting look at fundamentalism. The history of literalism is actually

There are many different things which make people arrogant. You should be very careful about all of them. Intelligence, power and material possessions are the three main things which give people a sense of superiority. You must rid yourself of any trace of arrogance you may have in these three areas. Whatever intelligence, power or wealth you have been blessed with should give you a sense of meekness and humility (Ibid.).

Germanicus was also confident of the morale of his legionaries. In the days leading up to the battle, a German had ridden to the Roman camp ramparts in the night and called out that Arminius would reward every Roman who changed sides, with a German wife, a plot of land, and 100 sesterces a day while the war lasted. Germanicus had heard one of his men yell back, ‘Let daylight come, let battle be given! Then we’ll take your land, and carry off your wives!’ [Ibid., 13]

I confess to your Charity that I have learned to yield this respect and honour only to the canonical books of Scripture: of these alone do I most firmly believe that the authors were completely free from error. And if in these writings I am perplexed by anything which appears to me opposed to truth, I do not hesitate to suppose that either the manuscript is faulty, or the translator has not caught the meaning of what was said, or I myself have failed to understand it (Ibid., 82.1.3).

(Pericles:) I have many other reasons for believing that you will conquer, but you must not be extending your empire while you are at war, or run into unnecessary dangers. I am more afraid of our own mistakes than of our enemies' designs. (Book 1 Chapter 144.1) We must be aware however that war will come; and the more willing we are to accept the situation, the less ready will our enemies be to lay hands upon us. Remember that where dangers are greatest, there the greatest honours are to be won by men and states. (Ibid Chapter 144.4)

No longer a natural basis for solidarity, gender is refigured by Buder as a cultural fiction, a performative effect of reiterative acts: 'Gender is the repeated stylization of the body, a set of repeated acts within a highly rigid regulatory frame that congeal over time to produce the appearance of substance, of a natural sort of being' (ibid.:33). Consequently, there is nothing authentic about gender, no 'core' that produces the reassuring signs of gender. The reason 'there is no gender identity behind the expressions of gender' is 'that identity is performatively constituted by the very "expressions" that are said to be its results'.

8. Quoted in Clive Leatherdale, Dracula: The Novel and the Legend (Wellingborough, Northants: Aquarian Press, 1985), p. 80. 9. H. G. Wells, The War of the Worlds (Leipzig: Tauchnitz, 1898), Book II, Ch. II, p. 202. 10. Ibid., pp. 201, 200. 11. E. J. Hobsbawm, Industry and Empire (Harmondsworth: Penguin, 1969), p. 192. 12. On this important subject, see Daniel Pick’s Faces of Degeneration: A European Disorder c. 1848 – c. 1918 (Cambridge: Cambridge University Press, 1989) and his ‘ “Terrors of the night”: Dracula and “Degeneration” in the Late Nineteenth Century’, Critical Quarterly (Winter 1988). 13. For an account of and extracts from books such as these, see The Victorian Imagination: A Sampler, ed. Richard Manton (New York: Grove

In everyday life we must often act without delay, it is a most certain truth that when it is not in our power to discern the truest opinions, we must follow the most probable." (Discourse III, AT VI: 25/CSM I: 123) [Descartes discusses a traveler lost in a forest to illustrate this. The traveler is lost, and he does not know how to get out of the woods. Descartes’ advice is that the traveler should pick a route, even if it is uncertain, and resolutely stick to it: "Keep walking as straight as he can in one direction, never changing it for slight reasons even if mere chance made him choose it in the first place; for in this way, even if he does not go exactly where he wishes, he will at least end up in a place where he is likely to be better off than in the middle of a forest." (Ibid.)]

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

Hoelscher and Alderman (2004: 350) argued that elites ‘often make or preserve … landscapes as a way to bolster a particular political order, and as a means to capital accumulation’, and Bruggeman’s (2012) analysis of the processes and circumstances behind the conservation of Eastern State Penitentiary suggests that the action of local elites in this case also (perhaps unwittingly) performed this function. Observing that ‘museums are branded by the moment in which they are born’, and that they ‘carry with them the politics of those who shape their public roles’ (ibid. 174), he noted that the committee of volunteers which formed to preserve the Penitentiary reflected the ‘young, highly educated and predominantly white culture activists’ (ibid. 177) who inhabited the newly gentrified local neighbourhood around the prison, and who had few connections either to prisoners who

La langue libyque a eu, cependant, une écriture particulière, dont nous possédons de nombreux témoignages. Ce n’est pas chez les Grecs et les Latins qu’il faut les chercher. Fulgence, un Romain d’Afrique contemporain de la domination vandale, est le seul auteur qui mentionne l’alphabet libyque, composé, dit-il, de vingt-trois lettres (3). 3 - De aetatibus mundi, préface, p. 131, édit. Helm : « Viginti et duobus elementis penes Hebreos ordo loquendi disponitur, uno itidem superiecto nostrae linguae profusio, sed et Romanae colligitur, etc. — nostrae linguae... ordinem..., quo non bis duodeno velbis undeno, sed Grecis uno elemento subducto et Hebreis uno superinposito unicus ordo Libido monstretur in numero. Conf. ibid., p. 132 : « Romuleis Libicisque litteris ». Dans quelques textes, le mot Libycus est synonyme de Punicus (voir t. I, p. 312). Mais, comme l’alphabet hébreu (mentionné par Fulgence), l’alphabet phénicien avait 22 lettres, et non pas 23. Il s’agit donc bien ici d’un alphabet proprement libyque. tome 6 - VIE INTELLECTUELLE ET MORALE

Whereas the Mosaic Law recognized only the reality of deeds, Jesus recognized the reality of inner psychic states. For example: You have heard that it was said to the men of old, "You shall not kill; and whoever kills shall be liable to judgment." But I say to you that everyone who is angry with his brother shall be liable to judgment ...(Matt. 5:21-22, RSV) And again: You have heard that it was said, "You shall not commit adultery." But I say to you that every one who looks at a woman lustfully has already committed adultery with her in his heart. (Ibid. 5:27-28) These passages have a major psychological import. They represent a transition from a kind of crude behavioristic psychology to one which is aware of the reality of the psyche as such without concrete actions. The gospel accounts abound in many other major psychological discoveries. Jesus formulated the conception of psychological projection two thousand years before depth psychology: Why do you look at the speck of sawdust in your bother's eye with never a thought for the great plank in your own eye? (Matt. 7:3, New English Bible)

I will here give you an infallible guide. You can perform this experiment to verify the truth. It is this: retire from the world and all conversation, only for one month; neither write, nor read, nor debate anything with yourself. Stop all the former workings of your heart and mind, and with all the strength of your heart, stand all this month, as continually as you can, in the following form of prayer to God. Offer it frequently on your knees; but whether sitting, walking, or standing, be always inwardly longing and earnestly praying this one prayer to God: That of His great goodness He would make known to you, and take from your heart, every kind and form and degree of pride, whether it be from evil spirits, or your own corrupt nature; and that He would awaken in you the deepest depth and truth of that humility, which can make you capable of His light and Holy Spirit. Reject every thought, but that of waiting and praying in this matter from the bottom of your heart, with such truth and earnestness, as people in torment wish to pray and be delivered from it. If you can, and will give yourself up in truth and sincerity to this spirit of prayer, I will venture to declare that, if you had twice as many evil spirits in you as Mary Magdalene had, they will all be cast out of you, and you will be forced with her to weep tears of love at the feet of the holy Jesus. Ibid., p. 124.

The situation appeared to be convenient, and the Acharnians, being a considerable section of the city and furnishing three thousand hoplites, were likely to be impatient at the destruction of their property, and would communicate to the whole people a desire to fight. Or if the Athenians did not come out to meet him during this invasion, he could henceforward ravage the plain with more confidence, and march right up to the walls of the city. The Acharnians, having lost their own possessions, would be less willing to hazard their lives on behalf of their neighours, and so there would be a division in the Athenian counsels. Such was the motive of Archidamus in remaining at Acharnae. (Book 2 Chapter 20.4-5) But when they (Athenians) saw the army in the neighbourhood of Acharnae, and barely seven miles from the city, they felt the presence of the invader to be intolerable. The devastation of their country before their eyes, which the younger men had never seen at all, nor the elder except in the Persian invasion, naturally appeared to them a horrible thing, and the whole people, the young men especially, were anxious to go forth and put a stop to it. Knots were formed in the streets, and there were loud disputes, some eager to go out, a minority resisting. Soothsayers were repeating oracles of the most different kinds, which all found in some one or other enthusiastic listeners. The Acharnians, who in their own estimation were no small part of the Athenian state, seeing their land ravaged, strongly insisted that they should go out and fight.The excitement in the city was universal; the people were furious with Pericles, and, forgetting all his previous warnings, they abused him for not leading them to battle, as their general should, and laid all their miseries to his charge. (Ibid Chapter 21.2-3)

Boswell, like Lecky (to get back to the point of this footnote), and Gibbon before him, loved footnotes. They knew that the outer surface of truth is not smooth, welling and gathering from paragraph to shapely paragraph, but is encrusted with a rough protective bark of citations, quotations marks, italics, and foreign languages, a whole variorum crust of "ibid.'s" and "compare's" and "see's" that are the shield for the pure flow of argument as it lives for a moment in one mind. They knew the anticipatory pleasure of sensing with peripheral vision, as they turned the page, gray silt of further example and qualification waiting in tiny type at the bottom. (They were aware, more generally, of the usefulness of tiny type in enhancing the glee of reading works of obscure scholarship: typographical density forces you to crouch like Robert Hooke or Henry Gray over the busyness and intricacy of recorded truth.) They liked deciding as they read whether they would bother to consult a certain footnote or not, and whether they would read it in context, or read it before the text it hung from, as an hors d'oeuvre. The muscles of the eye, they knew, want vertical itineraries; the rectus externus and internus grow dazed waggling back and forth in the Zs taught in grade school: the footnote functions as a switch, offering the model-railroader's satisfaction of catching the march of thought with a superscripted "1" and routing it, sometimes at length, through abandoned stations and submerged, leaching tunnels. Digression—a movement away from the gradus, or upward escalation, of the argument—is sometimes the only way to be thorough, and footnotes are the only form of graphic digression sanctioned by centuries of typesetters. And yet the MLA Style Sheet I owned in college warned against lengthy, "essay-like" footnotes. Were they nuts? Where is scholarship going?

Philosophy can speak of the Cross in many tongues; when it is not the ‘Word of the Cross’ (1 Corinthians 1, 18), issuing from faith in Jesus Christ, it knows either too much or too little. Too much: because it makes bold with words and concepts at a point where the Word of God is silent, suffers and dies, in order to reveal what no philosophy can know, except through faith, namely, God’s ever greater Trinitarian love; and in order, also, to vanquish what no philosophy can make an end of, human dying so that the human totality may be restored in God. Too little, because philosophy does not measure that abyss into which the Word sinks down, and, having no inkling of it, closes the hiatus, or deliberately festoons the appalling thing with garlands: The Cross is thick bestrewn with roses: who has joined roses to the Cross?37 in place of Jerome’s ‘naked, to follow the Naked One’. Either philosophy misconceives man, failing, in Gnostic or Platonic guise, to take with full seriousness his earthly existence, settling him elsewhere, in heaven, in the pure realm of spirit, or sacrificing his unique personality to nature or evolution. Or, alternatively, philosophy forms man so exactly in God’s image and likeness that God descends to man’s image and likeness, since man in his suffering and overcoming of suffering shows himself God’s superior. Here God only fulfils himself and manages to satisfy his own desires by divesting himself of his essence and becoming man, in order, as man, ‘divinely’ to suffer and to die. If philosophy is not willing to content itself with, either, speaking abstractly of being, or with thinking, concretely of the earthly and worldly (and no further), then it must at once empty itself in order to ‘know nothing . . . except Jesus Christ and him crucified’ (I Corinthians 2, 2). Then it may, starting out from this source, go on to ‘impart a secret and hidden wisdom of God, which God decreed before the ages for our glorification’ (ibid., 2, 7). This proclamation, however, rises up over a deeper silence and a darker abyss than pure philosophy can know.

NICK [smiles at MARTHA. Then, to GEORGE, indicating a side table near the hall]: May I leave my drink here? GEORGE [as NICK exits without waiting for a reply]: Yeah . . . sure . . . why not? We've got half-filled glasses everywhere in the house, wherever Martha forgets she's left them...in the linen closet, on the edge of the bathtub....I even found one in the freezer, once. MARTHA [Amused in spite of herself]: You did not! GEORGE: Yes I did. MARTHA [ibid.]: You did not! GEORGE [Giving HONEY her brandy]: Yes I did. [To HONEY] Brandy doesn't give you a hangover? HONEY: I never mix. And then, I don't drink very much, either. GEORGE [Grimaces behind her back]: Oh...that's good. Your...your husband was telling me about the ...chromosomes. MARTHA [Ugly]: The What? GEORGE: The chromosomes, Martha...the genes, or whatever they are. [To HONEY] You've got quite a ...terrifying husband. HONEY [As if she's being joshed]: Ohhhhhhhhh.... GEORGE: No, really. He's quite terrifying, with his chromosomes, and all. MARTHA: He's in the Math Department. GEORGE: No, Martha...he's a biologist. MARTHA [Her voice rising]: He's in the Math Department! HONEY [Timidly]: Uh...biology. MARTHA [Unconvinced]: Are you sure? HONEY [With a little giggle]: Well, I ought to. [Then as an afterthought] Be. MARTHA [Grumpy]: I suppose so. I don't know who said he was in the Math Department. GEORGE: You did, Martha. MARTHA [By way of irritable explanation]: Well, I can't be expected to remember everything. I meet fifteen new teachers and their goddamn wives...present company outlawed, of course...[HONEY nods, smiles sillily]...and I'm supposed to remember everything. [Pause] So? He's a biologist. Good for him. Biology's even better. It's less...abstruse. GEORGE: Abstract. MARTHA: ABSTRUSE! In the sense of recondite. [Sticks her tongue out at GEORGE] Don't you tell me words. Biology's even better. It's...right at the meat of things. [NICK re-enters] You're right at the meat of things, baby. NICK [Taking his drink from the side table]: Oh? HONEY [With that giggle]: They thought you were in the Math Department. NICK: Well, maybe I ought to be. MARTHA: You stay right where you are...you stay right at the...meat of things. GEORGE: You're obsessed with that phrase, Martha....It's ugly. MARTHA [Ignoring GEORGE...to NICK]: You stay right there. [Laughs] Hell, you can take over the History Department just as easy from there as anywhere else. God knows, somebody's going to take over the History Department, some day, and it ain't going to be Georgie-boy, there...that's for sure. Are ya, swampy...are ya, Hunh? GEORGE: In my mind, Martha, you are buried in cement, right up to your neck. [MARTHA giggles] No...right up to your nose...that's much quieter.

[...] Pourtant, s’il n’existe pas de moyen infaillible pour permettre au futur disciple d’identifier un Maître authentique par une procédure mentale uniquement, il existe néanmoins cette maxime ésotérique universelle (127) que tout aspirant trouvera un guide authentique s’il le mérite. De même que cette autre maxime qu’en réalité, et en dépit des apparences, ce n’est pas celui qui cherche qui choisit la voie, mais la voie qui le choisit. En d’autres termes, puisque le Maître incarne la voie, il a, mystérieusement et providentiellement, une fonction active à l’égard de celui qui cherche, avant même que l’initiation établisse la relation maître-disciple. Ce qui permet de comprendre l’anecdote suivante, racontée par le Shaykh marocain al-’Arabî ad-Darqâwî (mort en 1823), l’un des plus grands Maîtres soufis de ces derniers siècles. Au moment en question, il était un jeune homme, mais qui représentait déjà son propre Shaykh, ’Alî al-Jamal, à qui il se plaignit un jour de devoir aller dans tel endroit où il craignait de ne trouver aucune compagnie spirituelle. Son Shaykh lui coupa la parole : « Engendre celui qu’il te faut! » Et un peu plus tard, il lui réitéra le même ordre, au pluriel : « Engendre-les! »(128) Nous avons vu que le premier pas dans la voie spirituelle est de « renaître »; et toutes ces considérations laissent entendre que nul ne « mérite » un Maître sans avoir éprouvé une certaine conscience d’« inexistence » ou de vide, avant-goût de la pauvreté spirituelle (faqr) d’où le faqîr tire son nom. La porte ouverte est une image de cet état, et le Shaykh ad-Darqâwî déclare que l’un des moyens les plus puissants pour obtenir la solution à un problème spirituel est de tenir ouverte « la porte de la nécessité »(129) et de prendre garde qu’elle ne se referme. On peut ainsi en déduire que ce « mérite » se mesurera au degré d’acuité du sens de la nécessité chez celui qui cherche un Maître, ou au degré de vacuité de son âme, qui doit être en effet suffisamment vide pour précipiter l’avènement de ce qui lui est nécessaire. Et soulignons pour terminer que cette « passivité » n’est pas incompatible avec l’attitude plus active prescrite par le Christ : « Cherchez et vous trouverez; frappez et l’on vous ouvrira », puisque la manière la plus efficace de « frapper » est de prier, et que supplier est la preuve d’un vide et l’aveu d’un dénuement, d’une « nécessité » justement. En un mot, le futur disciple a, aussi bien que le Maître, des qualifications à actualiser. 127. Voir, dans le Treasury of Traditional Wisdom de Whitall Perry, à la section réservée au Maître spirituel, pp. 288-95, les citations sur ce point particulier, de même que sur d’autres en rapport avec cet appendice. 128. Lettres d'un Maître soufi, pp. 27-28. 129. Ibid., p. 20. - Le texte dit : « porte de la droiture », erreur de traduction corrigée par l’auteur, le terme arabe ayant bien le sens de « nécessité », et même de « besoin urgent ». (NdT)

They knew that the outer surface of truth is not smooth, welling and gathering from paragraph to shapely paragraph, but is encrusted with a rough protective bark of citations, quotation marks, italics and foreign languages, a whole variorum crust of ‘ibid.’s’ and ‘compare’s’ and ‘see’s’ that are the shield for the pure flow of argument as it lives for a moment in one mind…

The point Wesley was making as he discussed law and faith puts his whole theology into focus. Faith, then, was originally designed of God to reestablish the law of love…. It is the grand means of restoring that holy love where in man was originally created. It follows that altho faith is of no value in itself … yet as it leads to that end, the establishing anew the law unspeakable blessing to man, and of unspeakable value before God. (Ibid., 464)

Putnam finds in American pragmatism “a certain group of theses which can and indeed were argued differently by different philosophers with different concerns, and which became the basis of the philosophies of Peirce, and above all James and Dewey” (Putnam 1994, p. 152). Cursorily summarized, those theses are (1) antiskepticism: pragmatists hold that doubt requires justification just as much as belief (recall Peirce’s famous distinction between “real” and “philosophical” doubt); (2) fallibilism: pragmatists hold that there is never a metaphysical guarantee to be had that such-and-such a belief will never need revision (that one can be both fallibilistic and antiskeptical is perhaps the unique insight of American pragmatism); (3) the thesis that there is no fundamental dichotomy between “facts” and “values”; and (4) the thesis that, in a certain sense, practice is primary in philosophy. (Ibid.)

So for generations did the sainted skull of Caius Anicius Magnus Furius Camillus Æmilianus Cornelius Valerius Pompeius Julius Ibidus, consul of Rome, favourite of emperors, and saint of the Romish church, lie hidden beneath the soil of a growing town.

Olaudah Equiano, The interesting narrative of Olaudah Equiano : or Gustavus Vassa, the African / written by himself; Philip D. Curtin, “Ayuba Suleiman Diallo of Bondu,” in Africa Remembered: Narratives by West Africans From the Era of the Slave Trade, ed. Philip D. Curtin: 17–59; Ivor Wilks, “Salih Bilali of Massina,” ibid., 145–51; H. F. C. Smith et al., “Ali Eisami Gazirmabe of Bornu,” ibid.: 199–216; P. C. Lloyd, “Osifekunde of Ijebu,” ibid.: 217–88; Quobna Ottobah Cugoano, “Narrative of the Enslavement of Ottobah Cugoana, a Native of Africa; Published by Himself in the Year 1787, in Thomas Fisher, The Negro’s Memorial; or, Abolitionist’s Catechism; by an Abolitionist, 120–7; Samuel Moore, Biography of Mahommah G. Baquaqua, a Native of Zoogoo in the Interior of Africa; Nicholas Said, The Autobiography of Nicolas Said, a native of Bornu.

Until the time when intellectual capital could acquire property rights status and could benefit from government protection, “Americans saw [the] immense hoard of technology [being developed in Europe] as theirs for the asking – or for stealing” (Morris, 2012, p. 301). Morris mentions that Tench Coxe, who was Alexander Hamilton’s assistant treasury secretary in the first US Treasury Department, “had no compunction about ​offering awards for stolen British textile technology and paying bounties high enough to induce [British] craftsmen to risk prison for emigrating [to the US] with trade secrets” (ibid.). He added that “the United States set out to steal whatever [technological knowledge] it could” (ibid.).​

The trouble with you, Ibid,” he said, “is that you think you’re the biggest bloody authority on everything.

The Roman Catholic view of prayer also must be opposed. Prayers to saints and to Mary amount to (1) a rejection of the accessibility of God in Christ (the only Mediator12) and (2) an ascription of attributes to glorified human beings that belong to God alone (omniscience, omnipresence, and sometimes omnipotence). Mary is called the “refuge of sinners,” the one who is to be asked to “guide” and “teach” us, who is “never implored in vain,” to whom “fervent prayers are to be addressed,” and the one whose “name alone comforts” (The Catholic Church the Teacher of Mankind). She solves the problems of rain and drought, famine and plague according to this book designed to instruct “the Catholic child at the mother’s knee” (Title page. The book was published in New York by the Office of Catholic Publications and bears the imprimatur of Archbishop Johannes W. Farley). On page 643 we read: Unfortunately, you are still mastered by many faults which prevent your becoming the pious and dutiful child God wishes you to be. To be able to cure yourselves of them you must implore the Blessed Virgin. Words almost fail in replying to such unrestrained idolatry. This concept of prayer puts Mary in God’s place. In fact it seems that according to this doctrine of prayer, God has delegated the answering of prayer to Mary. The response to make must be this: (1) Nowhere in all of the Scriptures can any such ideas be found. One will search in vain to find anyone at any time praying to Mary; nor is there any injunction to do so. Indeed, the Scriptures tell us to pray exclusively to God in Christ’s name (see vss. supra). And there is no model of prayer to Mary, any other human being, or to angels. The biblical picture differs considerably from the Roman Catholic one represented in these words: “…in his shortcomings, at each instant of his life, and in the hour of his death, the Christian turns to Mary. Her name alone comforts him, and gives him confidence” (ibid., p. 642). (2) When we pray to someone, we thereby ascribe to that one all of God’s attributes. For example, we must assume that the one to whom prayer is directed is omnipresent even to be able to hear the millions of prayers that are directed to him from all parts of the earth. But omnipresence is an attribute of God alone. Omnipotence likewise is required of the one to whom we pray; he must be able to answer all requests. Omniscience cannot be divorced from prayer either, since the answer must be given with reference to all other matters of all time (past, present and future). Does Mary have such attributes? Some think so (“Mary is all powerful, for she is the mother of God,” ibid., p. 642), others have not carefully thought through the issues involved.

Not one single thing has God created in vain. He created the snail as a remedy for a blister; the fly for the sting of a wasp; the gnat for the bite of a serpent; the serpent itself for healing the itch (or the scab); and the lizard (or the spider) for the sting of a scorpion. Ibid., fol. 77. col. 2.

Always agree with the superior; never follow the inferior.” (Ibid.)

Page 36-38: Many, perhaps most, biblical verses prescribing religious acts and obligations are ‘understood’ by classical Judaism, and by present-day Orthodoxy, in a sense which is quite distinct from, or even contrary to, their literal meaning as understood by Christian or other readers of the Old Testament, who only see the plain text. … Apologetics of Judaism claim that the interpretation of the Bible, originated by the Pharisees and fixed in the Talmud, is always more liberal than the literal sense. But some of the examples below show that this is far from being the case. … In numerous cases general terms such as ‘thy fellow’, ‘stranger’, or even ‘man’ are taken to have an exclusivist chauvinistic meaning. The famous verse ‘thou shalt love thy fellow as thyself’ (Leviticus, 19:18) is understood by classical (and present-day Orthodox) Judaism as an injunction to love one’s fellow Jew, not any fellow human. Similarly, the verse ‘neither shalt thou stand against the blood of thy fellow’ (ibid., 16) is supposed to mean that one must not stand idly by when the life (‘blood’) of a fellow Jew is in danger; but, as will be seen in Chapter 5, a Jew is in general forbidden to save the life of a Gentile, because ‘he is not thy fellow’. The generous injunction to leave the gleanings of one’s field and vineyard ‘for the poor and the stranger’ (ibid., 9-10) is interpreted as referring exclusively to the Jewish poor and to converts to Judaism. … It is quite clear even from these examples that when Orthodox Jews today (or all Jews before about 1780) read the Bible, they are reading a very different book, with a totally different meaning, from the Bible as read by non-Jews or non-Orthodox Jews. … If such a communication gap exists in Israel, where people read Hebrew and can readily obtain correct information if they wish, one can imagine how deep is the misconception abroad, say among people educated in the Christian tradition. In fact, the more such a person reads the Bible, the less he or she knows about Orthodox Judaism.

Rev. David Wilkerson Warned that Former Witches Have Infiltrated Many Christian Churches: David Wilkerson exposed the current efforts of false teachers to infiltrate Christianity. Rev. Wilkerson was the pastor at Times Square Church in New York City, where he founded Teen Challenge, an addiction recovery program. He wrote, The Cross and the Switchblade, and he served as an evangelist for over 50 years (1). Throughout his ministry, Rev. Wilkerson preached against apostasy, including dominionism and the teaching that there is no literal return of Jesus (2). Shortly before his death, he stated that several former witches warned him that occultists were infiltrating the Church. They said witches are penetrating congregations and masquerading as super-spiritual Christians (3). Today, it is difficult to find a Christian Church that has not been transformed by this occult revival. References: 1. Wilkerson, David. The Cross and the Switchblade. Jove Publications. 1962. 2. Wilkerson, David, Rev. “Witchcraft in the Church.” Believers Web.org, 3. IBID.

The major contradiction in Suzuki's position, one of which he was acutely aware, is that he negated in actual practice what he advocated in theory, namely, that Zen "is a direct method, for it refuses to resort to verbal explanation or logical analysis, or to ritualism" (Ibid. 3:318).

The CIA also claimed in retrospect that its surveillance cameras had failed to photograph Oswald on any of his five trips to the Cuban and Soviet Embassies. HSCA investigators were blocked by the CIA from access to its surveillance photos (Lopez Report, pp. 90-91). Yet even CIA witnesses were skeptical of the agency’s claim: “CIA officers who were in Mexico in 1963 and their Headquarters counterparts generally agreed that it would have been unlikely for the photosurveillance operations to have missed ten opportunities to have photographed Oswald” (ibid., p. 91). Also arguing against the CIA’s claim was its surveillance cameras’ success in taking pictures at the Soviet Embassy in October 1963 of the mystery man who was not Oswald, yet who corresponded to the October 8 CIA cable’s wrong description of Oswald as “apparent age 35, athletic build, circa 6 feet, receding hairline, balding top.” Freedom of Information lawsuits have forced the CIA to surrender twelve photographs of this man. These photos provide further evidence of an Oswald impostor. The CIA has never identified the man.

Even in the absence of communication between the two entities, a campaign could ensure that a friendly super PAC was headed by someone who knew what the candidate’s organization thought the core message should be. For instance, Romney’s super PAC, Restore Our Future, was founded and run by several of the top aides from his previous campaign—a failed bid for the 2008 Republican presidential nomination (Eggen and Cillizza 2011). With the ability to leverage unlimited contributions into ads that could expressly say “Vote for Romney” or “Don’t Vote for Gingrich,” super PACs were therefore a powerful weapon for the Republican candidates as they fought it out on the airwaves in the early primary states. Although the Romney campaign itself was restricted to receiving contributions from individuals of no more than $2,500—and could receive no corporate money—Restore Our Future raised $18 million from about 200 donors (including corporations) in the last six months of 2011, just prior to the Iowa caucuses (ibid.). For comparison, the Romney campaign would have needed to collect the maximum donation of $2,500 from 7,200 individuals to raise that amount.

judgment here—simultaneously!”414 He replied, “That’s what was difficult for Him!415 For when the blessed Holy One enacts judgment and miracle as one, it does not happen in one place or one house, manifesting entirely as one. And if it does, it proves difficult for Him—for above, everything is enacted completely, as one: either miracle or judgment, in one place, not in half.416 “Therefore the blessed Holy One does not execute judgment upon the wicked until their guilt is complete, as is written: for the guilt of the Amorites is not yet complete (Genesis 15:16), and similarly: By exact measure, by exiling her You strive with her (Isaiah 27:8).417 So he accused Joshua, demanding that he be burned along with them,418 until He said to him, YHVH rebuke you, Satan! (Zechariah, ibid., 2). Who said this to him? The angel of YHVH.419

There is more to America’s past than appears on the surface. A strange unrest is apparent among many of the younger historians and archaeologists of the colleges and universities, a sense that somehow a very large slice of America’s past has mysteriously vanished from our public records. For how else can we explain the ever-swelling tally of puzzling ancient inscriptions now being reported from nearly all parts of the United States, Canada, and Latin America?...These inscriptions are written in various European and Mediterranean languages in alphabets that date from 2,500 years ago, and they speak not only of visits by ancient ships, but also of permanent colonies of Celts, Basques, Libyans, and even Egyptians – Barry Fell (America BC) Lewis Spence, one of the latest writers on the subject, concludes that the Toltec and Maya civilizations never originated on American soil but appeared there full blown, with a well-defined art and system of hieroglyphic writing which possesses affinities with the Egyptian – Comyns Beaumont (The Riddle of Prehistoric Britain) There seems little doubt but that the Irish had intercourse with America far earlier than any definite records, nor would it be surprising in view of the comparative proximity of the two – ibid As to so-called Druidical monuments, no argument can be drawn thence, as to the primary seat of this mysticism, since they are to be seen nearly all over the world – James Bonwick (Irish Druids and Old Irish Religions, 1894)

In the Libyan desert, fused glass and radioactive tektites were discovered and analyzed by Dr R V Dolphin. His discoveries are discussed by Colin Wilson and Rand Flem-Ath: After studying the Libyan desert glass, Dolphin suggested that for the ancient Phoenicians to have worked with temperatures equivalent to 6,000 degrees Celsius, they may have known the secret of atomic power – (The Atlantis Blueprint) Six thousand degrees Celsius is only two thousand degrees less than the temperature of the sun. At the same location jars and vases were found that fashioned in the same manner as earthenware. However, these artifacts were not made from clay, but the hardest substances known, such as basalt, quartz and diorite. Necks of vases were so narrow no hand could possibly have fashioned their interiors. High temperatures must have been employed, but experts are mystified as to how that was accomplished. Exceptionally high temperatures are required to remove impurities from gold. So scientists found themselves perplexed after necklaces, found in Libya, turned out to be one hundred percent pure gold. Doctor Dolphin accepted the truth and openly admitted what most of his academic colleagues could not, namely, that the secrets of atomic energy were known in prehistoric times. Charles Berlitz collated information on similar cases in Mesopotamia and Scotland. He wrote: After finding layers of Babylonian and Sumerian artifacts, the archaeologists had passed through 14 feet of clay which indicated a prolonged flood. Below this strata was a level of fused glass, the same kind found at Alamogordo in Texas after the A-bomb blasts – (Atlantis: The Eighth Continent) In west Scotland there is a fort that has one of its sides completely fused into glass, in the same manner. It had received some intense heat, but not lightening – ibid

Thus, Lindstromberg and Boers (2005), drawing on research into L1 vocabulary learning that shows that acting out word meanings helps children increase their vocabularies, demonstrated that learners remember verbs better not only when they enact them, but when they watch their classmates enact them. As Holme (ibid.) puts it: ‘The body can be rethought as the expressive instrument of the language that must be learned.

are both part of the same overall process’. Joshua Foer’s experience (ibid.) would seem to corroborate this view: [a] basic vocabulary gives you a scaffolding to which you can attach other words as you hear them. It also lays down the raw data from which you can begin to detect the patterns that define a language’s grammar. As I memorized words in Lingala, I started to notice that there were relationships between them. The verb to work is kosala. The noun for work is mosala. A tool is esaleli. A workshop is an esalelo. At first, this was all white noise to me. But as I packed my memory with more and more words, these connections

Chinese learners of English, all of whom were rated as having achieved a high degree of communicative proficiency, Ding (2007) tracks the role that the rote learning of huge quantities of text played in their linguistic accomplishments. As the abstract reports, ‘The interviewees regarded text memorization and imitation as the most effective methods of learning English. They had been initially forced to use these methods but gradually came to appreciate them’ (ibid.: 271). What they memorized, as part of their conventional schooling, was entire coursebooks (New Concept English by Louis Alexander, in one case) as well as the screenplays of whole films: ‘Some of them said that when they speak English, lines from movies often naturally pop out, making others think of their English as natural and

Given this lack of evidence, why has the meshing hypothesis proved so tenacious? The authors of the paper suspect that learning style theories ‘may reflect the fact that people are concerned that they, and their children, be seen and treated by educators as unique individuals’ (2008: 107). Moreover, learning styles offer unsuccessful learners (and their parents) a stick to beat their teachers with: ‘If a person or a person’s child is not succeeding or excelling in school, it may be more comfortable for the person to think that the educational system … is responsible [and] that the fault lies with instruction being inadequately tailored to one’s learning style’ (ibid.). Learning styles, in other words, are a convenient untruth.

Rather than pigeon-holing learners into aural, visual, verbal, etc. types, Pashler et al. ‘think the primary focus should be on identifying and introducing the experiences, activities, and challenges that enhance everybody’s learning (2008: 117). ‘Given the capacity of humans to learn, it seems especially important to keep all avenues, options, and aspirations open’ (ibid.). Besides, an approach that focuses on what learners have in common, rather than on what differentiates them, is ultimately more practicable. The alternative – small groups of like-minded learners getting individualized instruction – is a luxury few educational institutions or systems can afford, even if there were any psychological basis for it.

German dramatist Gerhart Hauptmann who, when first introduced to Hitler, stared into his famous eyes and later told friends, ‘It was the greatest moment of my life!’ Martha Dodd, daughter of the American ambassador, was not disappointed in the famous eyes, finding them ‘STARTLING AND UNFORGETTABLE….’ “He knew the power of his own slightly protruding, shining eyes, whose lashless eyelids added to their curiously HYPNOTIC EFFECT” (ibid., p. 5). A boyhood friend of Hitler’s said his “eyes were so outstanding that ONE DIDN’T NOTICE ANYTHING ELSE. Never in my life have I seen any other person whose appearance—how shall I put it—WAS SO COMPLETELY DOMINATED BY THE EYES …. It was uncanny how those eyes could change their expression, especially when Adolf was speaking …. In fact, Adolf spoke with his eyes, and

Note that when people talk about climate change, they are referring to the frequent droughts that occurred during the last decade in Burundi. Many people talked about lack of land – logical in a country where 57 percent of households have less than one hectare to live off (ibid.: 42). All this demonstrates that even in countries at war, there is more going on than war. War may capture the attention, dominate the political discourse, and its resolution may be a sine qua non for meaningful change, but it is not the full story of life, and people know it.

Christ had a Church in the world before there was either Apostle, or Prophet, or Evangelist, or Pastor, or Teacher, and He will have His Church around Him through eternal ages, after all His saints are 1 Sermon, p. 8. 1 Ibid. s See foot-note on p. 8, Sermon. gathered and perfected, and when oracles, ordinances and ministry shall have fulfilled their work.

Kendi kendisinin tikel ereğine (besondere Zweck) dönüşmüş (kendi kendinin amacı olmuş) somut kişi (die konkrete Person), bir gereksinimler bütünü, bir doğal gereklilik ve keyfî davranışlar karışımına dönüşmüş somut kişi, sivil toplumun ilkelerinden biridir” (Hegel, a.g.y., §182) Bu demektir ki, sivil toplum bireyinin, başka bir deyimle şehirlinin (burjuvanın), ötekiyle kurduğu ilişki gerçek bir tanıma/tanınma ilişkisi değildir. Çünkü burjuva, ötekiyle, kendi amaçlarına hizmet ettiği ölçüde ilişkiye girer. Son çözümlemede sivil toplum içinde kişiler birbirlerinin hizmetçileri, uşaklarıdırlar. Her birey eş bireye, kendine yararlı olacağı, kendi amaçlarına ulaşmada kendisine yardımcı olacağı için katlanır. Burjuvaların birliktelikleri birbirlerine katlanma biçimindedir. Burjuva için tek erek varsa yoksa kendisidir. “Kendisini erek edinen tikellik (die    Besonderheit)    aşırı    olan (Ausschweifende), ölçüsüz olandır (Masslose); bu aşırılığın biçimleri de ölçüsüzdür.    İnsan,    tasarımları    (Vorstellungen)    ve    düşünceleriyle (Reflexionen) arzularını (Begirden) genişletir; insanın arzuları hayvanların içgüdüleri gibi kapalı bir çember içinde devinmez; (bu yüzden) insan arzularını kötü sonsuza (das schlecht Unendliche) sürükler. Ancak aynı şekilde öteki yandan bakıldığında, yoksullukla (Entbehrung) sefalet (Not) de ölçüsüzdür; bu karışık durumu uyuma (Harmonie) götürebilecek tek güç, bu durum üzerinde güç sahibi olan devlettir. (ibid., § 185 ek).

Kinship facts can be seen as simultaneously part of nature and part of culture. Kinship performed a kind of dual function ± it was based in a nature that was itself regarded as the grounding for culture, and it also provided an image of the relation between culture and nature (ibid. 198).

The Assyrian. That is, the persecutors of the church: who are here called Assyrians by the prophet: because the Assyrians were at that time the chief enemies and persecutors of the people of God.— Ibid. Seven shepherds, &c. Viz., the pastors of God's church, and the defenders of the faith. The number seven in scripture is taken to signify many: and when eight is joined with it, we are to under stand

The use of French in the ME period had introduced what Brown and Gilman (1960) refer to as a ‘non-reciprocal power semantic’ and a ‘solidarity semantic’ into the use of the English pronouns. In essence this meant that, as in the T/V (tu/vous) distinction of the Romance languages, the thou/thee forms came to be used as a term of address to social inferiors and (ye)/you to social superiors (the non-reciprocal power semantic). At the same time, equals of the upper classes exchanged mutual V and equals of the lower classes exchanged T (Brown and Gilman, 1960: 256). Eventually and, according to the authors, very gradually, a distinction developed between the ‘T of intimacy and the V of formality’: a manifestation of use on the dimension of solidarity (ibid.: 257). Thus, those who felt socially, emotionally and/or intellectually equal (regardless of class boundaries) would address each other as thou, whereas those who did not, but who wanted to maintain a respectful but distant relationship, would use reciprocal you.

CHAPTER 2: THE GRACE-SHAPED LIFE 1. Jim Reimann, Victor Hugo’s Les Misérables (Nashville: Word Publishing, 2001), 16. 2. Ibid., 29–31.

often results in the perception of disabled people as dependent, deserving of pity and/or praise for overcoming their difficulties’ (Ibid.,) By

course, I loved it”: Ibid. “It fairly well takes the position”: The New York Times, May 23, 1963. He came across the Atlantic: Author interview with Jacqueline Grobarek, October 2013. “if it had not been for”: Peter, Zyklus, unpaginated. “A mighty good American”: Newsletter, The Charles Hancock Reed Papers. “He lives through the Regiment”: Ibid. “He was a peaceful, kind person”: Author interview with Anne Stewart, October 2013. “It was 34 years”: Ibid. The international Lipizzaner registry: Current numbers of Lipizzaners comes from an email interview with Karin Mayrhofer, press spokeswoman for the Spanish Riding School, Vienna.

The epidemiological reasoning evident in this epistemic entanglement is a rich field for medical anthropological and historical investigation into the ‘ethnographic configuration of plague’ (ibid.).

produced was killed by Indra. But if the sacrifice could be duly performed down to the minutest detail, there was no power which could arrest or delay the fruition of the object. Thus the objects of a sacrifice were fulfilled not by the grace of the gods, but as a natural result of the sacrifice. The performance of the rituals invariably produced certain mystic or magical results by virtue of which the object desired ___________________________________________________________________ [Footnote 1: See S.B.E. XLIII. pp.59,60,400 and XLIV. p.409.] [Footnote 2: See Ibid., XLIV, p. 418.] [Footnote 3: R.V.x.90, Puru@sa Sûkta.] 22 by the sacrificer was fulfilled in due course like the fulfilment of a natural law in the physical world. The sacrifice was believed to have existed from eternity like the Vedas. The creation of the world itself was even regarded as the fruit of a sacrifice performed by the supreme Being. It exists as Haug says "as an invisible thing at all times and is like the latent power of electricity in an electrifying machine, requiring only the operation of a suitable apparatus in order to be elicited." The sacrifice is not offered to a god with a view

as is written: Whatever Sarah tells you, hearken to her voice (ibid., 12). Rather

For surrealism is ‘the encounter between the temporal aspect of the world and its eternal values – love, freedom and poetry’ (ibid., p. 58). The Surrealists go on to search for a new form of the world, in a new vision. It is a matter of modifying the conditions of perceiving reality, adopting another approach to things in disorder, as happens in the fantastic and in madness, and extracting from love a new energy, which will transfigure the world in its entirety (ibid.).

Worshiping with flowers is in fact problematical for Jains because of the violence inflicted on the flowers and the plants from which they were picked. This leads Muktiprabhvijay to some fairly desperate casuistry (ibid.: 55-57). He says that the flowers in question are picked by the Mali (gardener) for his livelihood, and therefore when a layman pays a price for the flowers there can be no question of sin (pap) or fault (dos). He adds that when the layman purchases such flowers he should think that, if he does not buy them, they will go to some wrong believer (mithyatvi) who will burn them in a (Hindu-style) sacrifice. It could also be that these flowers might go to some debauched person who will make them into a necklace or bouquet to give to his mistress or concubine. The flowers might then become a bed to be wallowed upon in lust; or they might end up on some woman's neck, and in this way cause someone to become infatuated and thus pushed in the direction of sin.

Yet many were banished upon the result of the synod of 1637, and the Baptist meeting-house in Boston was nailed up, after the synod of 1679. Yea, and he was now earnest to have Congregational ministers supported by taxes imposed “in the king’s name.” He approved of the practice of some towns, who involved the salary for ministers in a general town tax; [Ibid. p. 21, 22] and there never was any law made here to exempt the Baptists from taxes to Congregational ministers, until after Dr. Mather died, February 13, 1728, aged 65. But in May following, an act was made to exempt the persons of Baptists and Quakers from such taxes, if they lived within five miles of their respective meetings, and usually attended worship there on Lord’s-days; of which they must give an account to their county courts in June annually, upon oath or affirmation, after which the clerk of each court was to give a list of their names to the assessors of each town or precinct.

The first recalls Genesis 49:10-11—Jacob’s blessing, in which Judah is promised the scepter, the ruler’s staff, which is not to depart from between his feet “until he comes to whom it belongs; and to him shall be the obedience of the peoples”. Of him it is said that he binds his donkey to the vine (49:11). The tethered donkey, then, indicates the one who is to come, “to [whom] shall be the obedience of the peoples”. Even more important is Zechariah 9:9, the text that Matthew and John quote explicitly for an understanding of “Palm Sunday”: “Tell the daughter of Zion, Behold, your king is coming to you, humble, and mounted on a donkey, and on a colt, the foal of a donkey” (Mt 21:5; cf. Zech 9:9; Jn 12:15). The meaning of these prophetic words for the understanding of the figure of Jesus we have already considered at some length in our exegesis of the beatitude concerning the meek (cf. Part One, pp. 80-84). He is a king who destroys the weapons of war, a king of peace and a king of simplicity, a king of the poor. And finally we saw that he reigns over a kingdom that stretches from sea to sea, embracing the whole world (cf. ibid., pp. 81-82); we were reminded of the new world-encompassing kingdom of Jesus that extends from sea to sea in the communities of the breaking of bread in communion with Jesus Christ, as the kingdom of his peace (cf. ibid., p. 84). None of this could be seen at the time, but in retrospect those things that could be indicated only from afar, hidden in the prophetic vision, are revealed.

All the art of the old Japanese painters (who in almost all periods were monks) is explained if it is understood that, for them, the visible world was a perpetual allusion to Wisdom, like that great tree which, with unutterable majesty, says No to evil for us’ (ibid.).

Although we cannot find out immediately a plain reconciliation and one free from all difficulties between passages of Scripture (which treat either of names or of numerical and chronological subjects), they must not at once be placed among inexplicable things (alyta). Or if they are called inexplicable (alyta), they will be such only by the inability of the one endeavoring to explain (tē adynamia tou lyontos), not in themselves, so that here it will be wiser to acknowledge our own ignorance than to suppose any contradiction. For these histories are not written so in detail as to contain every circumstance. Many things were undoubtedly brought into a narrow compass; other things which did not appear to be so important were omitted. It could also happen that these places had various relations (scheseis) well known to the writers, although now unknown to us. Hence Peter Martyr well remarks on 2 K. 8:17: 'Although there occur obscure places in chronology, we must not, to get over them, say that the sacred text is false. For God, who of his own mercy wished the divine letters to be preserved for us, has given them to us entire and uncorrupted. Wherefore if it ever happens that we cannot explain the number of years, we must confess our ignorance and recollect that the sacred letters speak so concisely that the place where the calculation must be commenced does not readily appear. Therefore the Scriptures remain uncorrupted, which if weakened in one or another place, will also be suspected in others' (Melachim id est, Regum Libri Duo [1566], p. 259). And: 'It often happens that in this history the number of years assigned to the kings appear to be at variance with each other. But doubts of this kind can be solved in many ways; for sometimes one and the same year is attributed to two persons because it had been completed and perfected by neither. Sometimes sons reigned some years with their parents, and these are assigned now to the reign of the parents and then to that of the children. There occurred also sometimes interregna, and the unoccupied time is attributed now to a former and then to a later king. There were also some years in which rulers were tyrannical and wicked, and therefore these are passed by and not reckoned with the other years of their reigns.' (ibid., p. 127 on 1 K. 15:1).

To Ovid (F, 1, 149 ff.), surprised that time does not recommence in spring, Janus replies that 'the winter solstice is the first day of the new sun and the last of the old' (ibid., 163).

May was the month of Maia (or Maius) who deified growth or rather, according to Ovid (F, 5, 73), the month of the maiores, whereas June was that of the juniores or juvenes (ibid., 6, 88).

1In part this draws on Michael Wines, “Thomas Hofeller, 75, Gerrymander Genius,” New York Times (August 22, 2018). 2Ibid

When eating disordered symptoms arise in men, Schoen (ibid.) writes, they may signal difficulty integrating dependency needs into a masculine identification. Sands (2003) notes that men are more likely to express disavowed needs and wants through projections onto others - witness the preponderance of compulsive sexual behaviors in men - whereas women are more likely to use their own bodies to contain disavowed desires.

Medical science has discovered that the body’s nervous system that conveys pain to us is designed to save our lives. Scientific research on leprosy has revealed that most of the loss of fingers and toes is not caused by the disease but by the leper himself. Leprosy destroys the ability to sense pain. Hence the leper has no warning when he is in dangerous situations that can cause harm or even death to his body. For example, if one cannot feel pain, then he could be severely or fatally burned without even knowing it. Lesson Two: In order to save us from self-destruction the pain has to be strong enough. In addition, experiments done with lepers demonstrate some of pain’s main purposes. When lepers were equipped with bleeping devices to warn of pain, it was discovered that they did not work. Why? Because a bleep is not painful, it did not divert them from unwitting self-destructive activity. Lesson Three: In order for pain to work it has to be out of our control. Further, doctors learned that hooking up a shock mechanism did not work either. Once the leper learned he would be shocked by a sharp warning pain in certain situations, he would turn the system off so as not to be confronted with it again. Now, it is difficult to imagine a better way to utilize pain for our benefit than the world in which we live. Certainly the pain is strong enough, and it is often beyond our control. Rabbi Harold Kushner admitted this point in When Bad Things Happen to Good People: “I am a more sensitive person, a more effective pastor, a more sympathetic counselor because of [my son] Aaron’s life and death than I would have ever been without it” (133). But he added, “If I could choose, I would forgo all the spiritual growth and depth which has come my way” (ibid.). And that is the point: None of us will to go through suffering, and yet most of us admit we are better persons for having done so.

the Stoics, from which notably Cicero (Rep., 6, 17) and Pliny the Elder (NH, 2,13) drew their inspiration, made the sun the soul or spirit of the world, 'who governs not only the seasons and the lands, but the very stars and the sky' (ibid.). So the imperial cult appropriated some solar theology.

Then Claudia Quinta, a matron who was too beautiful and elegant for her virtue to be above suspicion, drew some water from the river and poured it three times over her head, before raising her hands to the sky and kneeling to pray to the goddess: People deny my chastity . . . But if I am innocent, thou who art chaste will obey my chaste hands. And, unfastening her girdle, she freed the vessel. This miracle would be staged (ibid., 326), like a medieval mystery play, perhaps at the Megalesian Games.

wisdom requires unhesitating loyalty to a decent constitution and even to the cause of constitutionalism” (Ibid).

Drucker remarks that the concept of intellectual property, which is a juridical concept at the root of classical economics and the capitalist system, no longer has any meaning in an age when the circulating commodity is information and the market is the infosphere: We have to rethink the whole concept of intellectual property, which was focused on the printed word. Perhaps within a few decades, the distinction between electronic transmissions and the printed word will have disappeared. The only solution may be a universal licensing system. Where you basically become a subscriber, and where it’s taken for granted that everything that is published is reproduced. In other words, if you don’t want everybody to know, don’t talk about it. (Ibid).

The God of the Bible is the God with whom we have to do in life and death, in time and eternity, the God to whom we must all give an account and whom no one can escape. Every human being, Calvin says, has negotium cum deo, “business with God.” (Ibid., 160)

Now it is claimed that it is by means of the cycle of 25,868 years (the Sidereal year) that the approximate year of the erection of the Great Pyramid can be ascertained. "Assuming that the long narrow downward passage was directed towards the pole star of the pyramid builders, astronomers have shown that . . . . Alpha Draconis, the then pole-star, was in the required position about 3,350 B.C., as well as in 2,170 B.C. (Proctor, quoted by Staniland Wake.) But we are also told that "this relative position of Alpha Draconis and Alcyone being an extraordinary one . . it could not occur again for a whole sidereal year" (ibid). This demonstrates that, since the Dendera Zodiac shows the passage of three sidereal years, the great Pyramid must have been built 78,000 years ago, or in any case that this possibility deserves to be accepted at least as readily as the later date of 3,350 B.C. Now on the Zodiac of a certain temple in far

Now let us consider the structure of the paticca-samuppāda for a moment. Firstly, it is not a logical proposition, nor is it a temporal cause-result chain. Such an approach makes an understanding of it impossible. It is not symbolic since, if we look, we can find each member in ourselves by introspection. The interpretations of European scholars have been, perhaps without exception, wild and bad guesses. To the question: “What are these sets of terms intended to describe?” we may answer tentatively that they are intended to describe experience of any possible kind where ignorance (that is lack of personal realization of the Truths) is present. But being (bhava)* is a member of the paticca-samuppāda as arising which contains ignorance. Being is only invertible by ignorance. The destruction of ignorance destroys the illusion of being. When ignorance is no more, then consciousness no longer can attribute being (pahoti) at all. But that is not all; for when consciousness is predicated of one who has no more ignorance then it is no more indicatable (as it was indicated in MN 22). ** *to translate (even to interpret to oneself) bhava by ‘becoming’ is an opiate that leaves the illusion of ‘being’ untreated. **"When a monk's mind is thus freed, O monks, neither the gods with Indra, nor the gods with Brahma, nor the gods with the Lord of Creatures (Pajaapati), when searching will find on what the consciousness of one thus gone (tathagata) is based. Why is that? One who has thus gone is not to be found# here and now, so I say. #The reason why the Tathāgata is not to be found (even here and now) is that he is rūpa-, vedanā-, saññā-, sankhāra-, and viññāna-sankhāya vimutto (ibid. 1 ), i.e. free from reckoning as matter, feeling, perception, determinations, or consciousness. This is precisely not the case with the puthujjana, who, in this sense, actually and in truth is to be found: With ignorance as condition ... being.

Isso significa que todos entre a elite alemã estavam envolvidos na criminalidade e na estupidez do regime nacional-socialista e estão carregados com esse envolvimento até hoje; pois essas pessoas ainda estão vivas e não querem admitir que o que aconteceu foi criminoso e louco, porque, então, eles também teriam de admitir que eles próprios são criminosos e loucos.” Ibid

Ibid. Pollack, Joel. “The Vetting—Exclusive—Obama’s Literary Agent in 1991 Booklet: ‘Born in Kenya and raised in Indonesia and Hawaii.

Le rapport entre les positions respectives du Christ et de Saint Pierre dans la crucifixion est alors celui entre les deux triangles dans le « sceau de Salomon », et à propos de cette figure il est intéressant de remarquer que Guénon a écrit ceci : « ...dans le symbolisme d'une école hermétique à laquelle se rattachaient Albert le Grand et saint Thomas d'Aquin, le triangle droit représente la Divinité et le triangle inversé la nature humaine (« faite à l'image de Dieu » et comme son reflet en sens inverse dans le « miroir des Eaux »), de sorte que l'union des deux triangles figure celle des deux natures (Lâhût et Nâsût dans l'ésotérisme islamique) » (53). En simplifiant les choses, on pourrait donc dire aussi que les positions respectives des deux crucifiés figurent elles-mêmes — d'une façon globale — les deux natures, et alors le symbolisme qui en résulte pourrait concerner par exemple l'Eglise en tant que constituée par l'alliance entre la présence christique et sa base apostolique. La signification de cet aspect des choses peut être même soulignée par cette autre phrase que Guénon ajoutait dans le contexte évoqué : « Le rôle du Verbe, par rapport à l'Existence universelle, peut encore être précisé par l'adjonction de la croix tracée à l'intérieur de la figure du « sceau de Salomon » : la branche verticale relie les sommets des deux triangles opposés, ou les deux pôles de la manifestation, et la branche horizontale représente la « surface des Eaux » (54) ». Là encore on retrouverait le signe de la croix relié de quelque façon à la conception des deux natures. (53) Le Symbolisme de la Croix, ch. XXVIII (54) Ibid.

The revolution which could bring about the overthrow of the political power of the Catholic Church in Austria was based, not on debate, but behavior: "We do not discuss the existence or non-existence of God — we merely eliminate the sexual repressions and dissolve the infantile ties to the parents" (ibid).

390] It is said by Krishna, the Logos incarnate, in the Bhagavat-gita, "The seven great Rishis, the four preceding Manus, partaking of my nature, were born from my mind: from them sprang (emanated or was born) the human race and the world," (Chap. X. Verse 6.) Here, by the seven great Rishis, the seven great rupa hierarchies or classes of Dhyan Chohans, are meant. Let us bear in mind that the Saptarshi (the seven Rishis) are the regents of the seven stars of the Great Bear, therefore, of the same nature as the angels of the planets, or the seven great Planetary Spirits. They were all reborn, all men on earth in various Kalpas and races. Moreover, "the four preceding Manus" are the four classes of the originally arupa gods—the Kumaras, the Rudras, the Asuras, etc.: who are also said to have incarnated. They are not the Prajapatis, as the first are, but their informing principles—some of which have incarnated in men, while others have made other men simply the vehicles of their reflections. As Krishna truly says --the same words being repeated later by another vehicle of the LOGOS —"I am the same to all beings. . . . those who worship me (the 6th principle or the intellectual divine Soul, Buddhi, made conscious by its union with the higher faculties of Manas) are in me, and I am in them." (Ibid, 29.) The Logos, being no personality but the universal principle, is represented by all the divine Powers born of its mind -- the pure Flames, or, as they are called in Occultism, the "Intellectual Breaths"—those angels who are said to have made themselves independent, i.e., passed from the passive and quiescent, into the active state of Self-Consciousness. When this is recognised, the true meaning of Krishna becomes comprehensible. But see Mr. Subba Row's excellent lecture on the Bhagavatgita, ("Theosophist," April 1887, p. 444.) [391] In a lecture, Professor Pengelly,

Anthony Blunt: His Lives (London, 2001), p. 273. 24 That’s what Tiggers: Ibid. 25 He was a very nice: Andrew, Defence of

this religious concept becomes evident from Josephus' description of John's baptism: "For thus, it seemed to him, would baptismal ablution be acceptable, if it were not to beg off from sins committed, but for the purification of the body, when the soul had previously been cleansed by righteous conduct" (Ant. XVIII, 117).94 By "purification of the body" Josephus means ritual purity, which was a concept of great importance in the Judaism of the Second Commonwealth generally. This purity, according to John the Baptist, is not obtainable without the previous "cleansing of the soul", i.e. repentance. This idea, that moral purity is a necessary condition for ritual purity, is emphatically preached in DSD, which says about the man whose repentance is not complete: "Unclean, unclean he will be all the days that he rejects the ordinances of God . . . But by the spirit of true counsel for the ways of man all his iniquities shall be atoned, so that he shall look at the light of life, and by the spirit of holiness which will unite him in his truth he shall be cleansed from all his iniquities; and by the spirit of uprightness and meekness his sin will be atoned, and by the submission of his soul to all the statutes of God his flesh will be cleansed, that he may be sprinkled with water for impurity and sanctify himself95 with water of cleanness" (DSD III, 5-9).96 This doctrine leads to the rule: "Let him not enter the water to touch the purity of the men of Holiness, for they will not be cleansed unless they have repented from their wickedness" (DSD V, 13-4; cf. ibid. VIII, 17-18). The regular ablutions of the sect, which enabled its members to touch their pure food97, were forbidden to outsiders (and to members of doubtful behaviour) because these ablutions were not considered valid unless preceded by full repentance. That baptism leads to the remisssion of sins was accepted by Christianity generally (Bul. 135-6), but the idea that the atonement is really caused by the repentance which precedes the actual immersion98 94. The first to interpret the NT correctly on the basis of Josephus's words was E. Meyer (Ursprung und Anfange des Christentums I, Berlin 1924, p. 88). His view is confirmed by the Scrolls. 95. See below. 96. W. H. Burrows, "John the Baptist" in The Scrolls (see note 1 above), pp. 39-41.—See also S. E. Johnson, "The Dead Sea Manual", ZAW 66 (1954), 107-8. 97. See C. Rabin, Qumran Studies, Oxford 1957, pp. 7-8. 98. The outward expression of this view in the baptism of John is the 51 gradually weakened in the new milieu.

Moreover, it is impossible in this life to avoid all venial sins. For, says the Holy Ghost, a just man shall fall seven times (Prov. xxiv, 16). He who quits this life ceases to offend God. " For," says St. Ambrose, " what is death but the burial of vices?" (De Bon. Mort. c. 4). This consideration makes the souls that love God long for death. The Venerable Vincent Caraffa consoled himself at death, saying: " By ceasing to live, I cease forever to offend God." And St. Ambrose said: " Why do we desire this life, in which, the longer we live, the more we are loaded with sins?" (Ibid. c. 2). He who dies in the grace of God can never more offend him, says the same holy doctor (In Ps. cxviii, s. 18). Hence, the Lord praises the dead more than any man living, though he be a saint (Eccles. iv, 2). A certain spiritual man gave directions that the person who should bring him the news of death, should say: "Console yourself; for the time has arrived when you will no longer offend God.

brought back by their masters. Still, in Congo Square sessions were said to have included many African songs that were supposedly banned by the whites for being part of the vodum or voodoo rites. The slaves also danced French quadrilles and sang patois ditties in addition to the more African chants that they shouted above the ‘great drums.’” Ibid., 72. 82 “A

101 Ibid., xiii. 102 Nelson George, Post-Soul Nation: The Explosive, Contradictory, Triumphant, and Tragic 1980s as Experienced by African Americans (Previously Known as Blacks and

We are even more surprised when we hear (from Cicero in the Tusculanae Disputationes III 21) that the Stoics saw compassion and envy in the same terms: “For the man who is pained by another’s misfortune is also pained by another’s prosperity.” Cicero himself comes considerably closer to the heart of the matter when he asks (ibid. IV 56): “Why pity rather than give assistance if one can? Or, are we unable to be open-handed without pity?” In other words, should human beings be so shabby that they are incapable of acting humanly unless spurred and as it were compelled by their own pain when they see others suffer? In

…that the supreme charge against Christianity is that it has caused the obsession of untold millions of minds with a series of fatuous beliefs which have motivated centuries of human actions perpetrating a body of follies, fanaticisms, cruelties and inhumanities unmatched in all history. And the instructive difference between Christianity and, let us say, Greek philosophy, is now seen in startling clarity, as the difference between surrender of the mind in Christianity to a series of wild and chimerical fancies in no wise based on any correspondence with truth and reality; while Greek philosophy was a system of intellectual propositions based on a complete harmonization with the known realities, the forces and elements of man’s constitution and the laws of the cosmos – ibid

Deceit: "Although deceit is detestable in all other things, yet in the conduct of war it is laudable and honorable; and a commander who vanquishes an enemy by strategem is equally praised with one who gains victory by force." — Niccolò Machiavelli Deceit: "The ruler of the state are the only ones who should have the priviledge of lying, either at home or abroad; they may be allowed to lie for the good of the state." — Plato, c. 390 B.C. [cf. The Republic Book 5 Section 459c-d: “This,” said I, “that they will have to employ many of those drugs of which we were speaking. We thought that an inferior physician sufficed for bodies that do not need drugs but yield to diet and regimen. But when it is necessary to prescribe drugs we know that a more enterprising and venturesome physician is required.” “True; but what is the pertinency?” “This,” said I: “it seems likely that our rulers will have to make considerable use of falsehood and deception (ψεύδει) for the benefit of their subjects. We said, I believe, that the use of that sort of thing was in the category of medicine.” See also, Ibid Book 3 Section 389b-c] Deceit: "Whatever the qualification of a modern diplomat, the art of deceit is certainly not one of them." — Charles W. Thayer Deceit: "The frequent resort to deceit is self-defeating because a state which is careless about what credence is placed in the word of its diplomats on individual occasions will soon find that its word is not believed in any context. When that happens and its credibility is debased, a state finds it difficult to make agreements with any but fickle partners. There is no substitute for trust in diplomacy." — Adam Watson, 1983 Deceit, the "Eleventh Commandment": "Thou shalt not be found out." — Palmerston

their knowledge from Egypt and Africa. . . . Let's tell the truth about what Black people, brown people, red people, white people, yellow people has done to better civilization, on this planet so-called Earth. And let's get into the universal thing that's going on with our planets and galaxies and stuff, because we're shitting on mother earth and mother earth is getting tired of this shit, and she's spitting out humors left and right.” Ibid. 71 In 2016, Bronx political