Ii Level Quotes

I…I was just excited.” “Yeah, I’d say you were,” Dee said, grinning like an idiot. Daemon was staring at me like he’s just won the lottery. “I kind of like this level of excitement. Makes me think of—“ “Daemon!” both of us shouted. “What?” He grinned, tousling Dee’s hair. “I was only suggesting—“ “We know what you were suggesting.

Gossiping is essential for survival because the complex mechanics of social interactions are constantly changing, so we have to make sense of this ever-shifting social terrain. This is Level II consciousness at work. But once we hear a piece of gossip, we immediately run simulations to determine how this will affect our own standing in the community, which moves us to Level III consciousness. Thousands of years ago, in fact, gossip was the only way to obtain vital information about the tribe. One’s very life often depended on knowing the latest gossip.

Every sentence has a truth waiting at the end of it and the writer learns how to know it when he finally gets there. On one level this truth is the swing of the sentence, the beat and poise, but down deeper it's the integrity of the writer as he matches with the language. I've always seen myself in sentences. I begin to recognize myself, word by word, as I work through a sentence. The language of my books has shaped me as a man. There's a moral force in a sentence when it comes out right. It speaks the writer's will to live.

They know him at molecular level. He lives in them like chains of matter that determine who they are.

small changes at a lower level of organization can lead to emergent changes at a higher level. A typical example is the effect of that one truck driver’s braking response, in Hitler’s nearly fatal traffic accident of 1930, on the lives of a hundred million people who were killed or wounded in World War II.

Experiences of BPM II are best characterized by the triad: fear of death, fear of never coming back, and fear of going crazy.

The only thing that will transform this plane from war to peace is a level of consciousness that cannot adhere to war.

The world suddenly opened up, and she was coming to new realizations and a greater awareness, concerning the nature of reality, and the world, which her mortal mind had previously been unable to conceive. She smiled her radiant goddess smile and began to laugh. Her omnipresent peals of mirth resonated through the forest, seeming to echo to the edges of the universe and back. She was getting her first glimpses of the world, seen through the eyes of a goddess; the first sweet tastes of a consciousness empowered beyond all human levels of comprehension, and her spirit was in exultant bliss.

The priceless copy of Magna Carta on display in the British pavilion was supposed to go home when the fair closed on October 1. After high-level discussion, however, officials thought it would be safer to let it stay in the United States.*

It would be both foolish and cumbersome to continue our everyday existences in bliss without first denying to ourselves, for the sake of excusing our own repugnance, the inherent cruelty from which modern civilization was conceived...And there can be no other path by which a fiercely competitive, yet social species, as humanity, can afford its members the level of safety, prosperity and stability—such that we enjoy now— without its initial pangs of cannibalism, brutality, dominance and cruelty to forge the foundations, very much like the lava which formed the ground upon which we now stand. Lava still erupts from the core. Brutality, Dominance, and Cruelty similarly erupt from ours; and they are no less prevalent now than in early human history.

Threats are useless unless you have previously committed the level of violence your [sic] are threatening to use. Make examples of the enemies you cannot control so those that you can will be cowed. This is the foundation of ruling.” – Extract from the personal memoirs of Dread Emperor Terribilis II

In the new world order of the Wise Men of the West—the most powerful of the Genuine Globalists—the rights and freedoms of the individual would be based on positive law: that is, on laws passed by a majority of those who will be entitled to vote on the various levels of the new system of governmental administration and local organization. Ultimate rule, however, will be far removed from the ordinary individual.

But…” Hazel gripped his shoulders and stared at him in amazement. “Frank, what happened to you?” “To me?” He stood, suddenly self-conscious. “I don’t…” He looked down and realized what she meant. Triptolemus hadn’t gotten shorter. Frank was taller. His gut had shrunk. His chest seemed bulkier. Frank had had growth spurts before. Once he’d woken up two centimeters taller than when he’d gone to sleep. But this was nuts. It was as if some of the dragon and lion had stayed with him when he’d turned back to human. “Uh…I don’t…Maybe I can fix it.” Hazel laughed with delight. “Why? You look amazing!” “I—I do?” “I mean, you were handsome before! But you look older, and taller, and so distinguished—” Triptolemus heaved a dramatic sigh. “Yes, obviously some sort of blessing from Mars. Congratulations, blah, blah, blah. Now, if we’re done here…?” Frank glared at him. “We’re not done. Heal Nico.” The farm god rolled his eyes. He pointed at the corn plant, and BAM! Nico di Angelo appeared in an explosion of corn silk. Nico looked around in a panic. “I—I had the weirdest nightmare about popcorn.” He frowned at Frank. “Why are you taller?” “Everything’s fine,” Frank promised. “Triptolemus was about to tell us how to survive the House of Hades. Weren’t you, Trip?” The farm god raised his eyes to the ceiling, like, Why me, Demeter? “Fine,” Trip said. “When you arrive at Epirus, you will be offered a chalice to drink from.” “Offered by whom?” Nico asked. “Doesn’t matter,” Trip snapped. “Just know that it is filled with deadly poison.” Hazel shuddered. “So you’re saying that we shouldn’t drink it.” “No!” Trip said. “You must drink it, or you’ll never be able to make it through the temple. The poison connects you to the world of the dead, lets you pass into the lower levels. The secret to surviving is”—his eyes twinkled—“barley.” Frank stared at him. “Barley.” “In the front room, take some of my special barley. Make it into little cakes. Eat these before you step into the House of Hades. The barley will absorb the worst of the poison, so it will affect you, but not kill you.” “That’s it?” Nico demanded. “Hecate sent us halfway across Italy so you could tell us to eat barley?” “Good luck!” Triptolemus sprinted across the room and hopped in his chariot. “And, Frank Zhang, I forgive you! You’ve got spunk. If you ever change your mind, my offer is open. I’d love to see you get a degree in farming!” “Yeah,” Frank muttered. “Thanks.” The god pulled a lever on his chariot. The snake-wheels turned. The wings flapped. At the back of the room, the garage doors rolled open. “Oh, to be mobile again!” Trip cried. “So many ignorant lands in need of my knowledge. I will teach them the glories of tilling, irrigation, fertilizing!” The chariot lifted off and zipped out of the house, Triptolemus shouting to the sky, “Away, my serpents! Away!” “That,” Hazel said, “was very strange.” “The glories of fertilizing.” Nico brushed some corn silk off his shoulder. “Can we get out of here now?” Hazel put her hand on Frank’s shoulder. “Are you okay, really? You bartered for our lives. What did Triptolemus make you do?” Frank tried to hold it together. He scolded himself for feeling so weak. He could face an army of monsters, but as soon as Hazel showed him kindness, he wanted to break down and cry. “Those cow monsters…the katoblepones that poisoned you…I had to destroy them.” “That was brave,” Nico said. “There must have been, what, six or seven left in that herd.” “No.” Frank cleared his throat. “All of them. I killed all of them in the city.” Nico and Hazel stared at him in stunned silence. Frank

Earth civilization had a way to transmit at the level of a Kardashev Type II civilization.

because of the nature of a hologram, as we saw in Part II, a change on any level is reflected throughout the whole.

First let’s look at a model of Situational Leadership® II that shows a combination development level and leadership style.

Presidents lie all the time. Really great presidents lie. Abraham Lincoln managed to end slavery in America partially by deception. (In an 1858 debate, he flatly insisted that he had no intention of abolishing slavery in states where it was already legal — he had to say this in order to slow the tide of secession.) Franklin Roosevelt lied about the U.S. position of neutrality until we entered World War II after the attack on Pearl Harbor. (Though the public and Congress believed his public pledge of impartiality, he was already working in secret with Winston Churchill and selling arms to France.) Ronald Reagan lied about Iran-Contra so much that it now seems like he was honestly confused. Politically, the practice of lying is essential. By the time the Lewinsky story broke, Clinton had already lied about many, many things. (He’d openly lied about his level of commitment to gay rights during the ’92 campaign.) The presidency is not a job for an honest man. It’s way too complex. If honesty drove the electoral process, Jimmy Carter would have served two terms and the 2008 presidential race would have been a dead heat between Ron Paul and Dennis Kucinich.

the account of how a form of American slavery persisted into the twentieth century, embraced by the U.S. economic system and abided at all levels of government, offered a concrete answer to that fear for the first time.

Hopper would later gain fame both as a teacher and as a pioneer in the development of high-level programming languages. Yet perhaps her best-known contribution came in the summer of 1945, when she and her colleagues were tracking down a glitch in the Mark II and discovered a large moth that had gotten crushed by one of the relay switches and shorted it out. She taped the dead moth into the logbook with the notation “First case of an actual bug being found.

As blood cholesterol levels decreased from 170 mg/dL to 90 mg/dL, cancers of the liver,II rectum,I colon,II male lung,I female lung, breast, childhood leukemia, adult leukemia,I childhood brain, adult brain,I stomach and esophagus (throat) decreased.

The anti-clericalism of some Belgians falsified history by attributing the low level of education to "the racism of the missionaries", while it was they who provided education and educated the African elite with the first university priest Stefano Kaoze in 1917

Legend, tradition, history can drive a commitment to excellence that raises people and has them perform at a level above anything they ever dreamed they could do. And it makes all of us realize the potential that everybody has who serves for you and goes to sea on ships.

Myths and fairytales give expression to unconscious processes, and their retelling causes these processes to come alive again and be recollected, thereby re-establishing the connection between conscious and unconscious. What the separation of the two psychic halves means, the psychiatrist knows only too well. He knows it as dissociation of the personality, the root of all neuroses: the conscious goes to the right and the unconscious to the left. As opposites never unite at their own level (tertium non datur!), a supraordinate “third” is always required, in which the two parts can come together. And since the symbol derives as much from the conscious as from the unconscious, it is able to unite them both, reconciling their conceptual polarity through its form and their emotional polarity through its numinosity.

Once Reconstruction collapsed, it left southern blacks for eighty years at the mercy of Jim Crow segregation, lynchings, poll taxes, literacy tests, and other tactics designed to segregate them from whites and deny them the vote. Black sharecroppers would be degraded to the level of debt-ridden serfs, bound to their former plantation owners. After 1877, the black community in the South steadily lost ground until a rigid apartheid separated the races completely, a terrible state of affairs that would not be fixed until the rise of the civil rights movement after World War II.

Rationals demand so much achievement from themselves that they often have trouble measuring up to their own standards. NTs typically believe that what they do is not good enough, and are frequently haunted by a sense of teetering on the edge of failure. This time their achievement will not be adequate. This time their skill will not be great enough. This time, in all probability, failure is at hand. Making matters worse, Rationals tend to ratchet up their standards of achievement, setting the bar at the level of their greatest success, so that anything less than their best is judged as mediocre. The hard-won triumph becomes the new standard of what is merely acceptable, and ordinary achievements are now viewed as falling short of the mark. NTs never give themselves a break from this escalating level of achievement, and so constant self-doubt and a niggling sense of impending failure are their lot.

But there was a more recent author and public figure whose work spoke to the core of a new set of issues I was struggling with: the Bronx's own Colin Powell. His book, My American Journey, helped me harmonize my understanding of America's history and my aspiration to serve her in uniform. In his autobiography he talked about going to the Woolworth's in Columbus, Georgia, and being able to shop but not eat there. He talked about how black GIs during World War II had more freedoms when stationed in Germany than back in the country they fought for. But he embraced the progress this nation made and the military's role in helping that change to come about. Colin Powell could have been justifiably angry, but he wasn't. He was thankful. I read and reread one section in particular: The Army was living the democratic ideal ahead of the rest of America. Beginning in the fifties, less discrimination, a truer merit system, and leveler playing fields existed inside the gates of our military posts more than in any Southern city hall or Northern corporation. The Army, therefore, made it easier for me to love my country, with all its flaws, and to serve her with all of my heart." -The Other Wes Moore: One Name, Two Fates (p. 131)

There have been ample opportunities since 1945 to show that material superiority in war is not enough if the will to fight is lacking. In Algeria, Vietnam and Afghanistan the balance of economic and military strength lay overwhelmingly on the side of France, the United States, and the Soviet Union, but the will to win was slowly eroded. Troops became demoralised and brutalised. Even a political solution was abandoned. In all three cases the greater power withdrew. The Second World War was an altogether different conflict, but the will to win was every bit as important - indeed it was more so. The contest was popularly perceived to be about issues of life and death of whole communities rather than for their fighting forces alone. They were issues, wrote one American observer in 1939, 'worth dying for'. If, he continued, 'the will-to-destruction triumphs, our resolution to preserve civilisation must become more implacable...our courage must mount'. Words like 'will' and 'courage' are difficult for historians to use as instruments of cold analysis. They cannot be quantified; they are elusive of definition; they are products of a moral language that is regarded sceptically today, even tainted by its association with fascist rhetoric. German and Japanese leaders believed that the spiritual strength of their soldiers and workers in some indefinable way compensate for their technical inferiority. When asked after the war why Japan lost, one senior naval officer replied that the Japanese 'were short on spirit, the military spirit was weak...' and put this explanation ahead of any material cause. Within Germany, belief that spiritual strength or willpower was worth more than generous supplies of weapons was not confined to Hitler by any means, though it was certainly a central element in the way he looked at the world. The irony was that Hitler's ambition to impose his will on others did perhaps more than anything to ensure that his enemies' will to win burned brighter still. The Allies were united by nothing so much as a fundamental desire to smash Hitlerism and Japanese militarism and to use any weapon to achieve it. The primal drive for victory at all costs nourished Allied fighting power and assuaged the thirst for vengeance. They fought not only because the sum of their resources added up to victory, but because they wanted to win and were certain that their cause was just. The Allies won the Second World War because they turned their economic strength into effective fighting power, and turned the moral energies of their people into an effective will to win. The mobilisation of national resources in this broad sense never worked perfectly, but worked well enough to prevail. Materially rich, but divided, demoralised, and poorly led, the Allied coalition would have lost the war, however exaggerated Axis ambitions, however flawed their moral outlook. The war made exceptional demands on the Allied peoples. Half a century later the level of cruelty, destruction and sacrifice that it engendered is hard to comprehend, let alone recapture. Fifty years of security and prosperity have opened up a gulf between our own age and the age of crisis and violence that propelled the world into war. Though from today's perspective Allied victory might seem somehow inevitable, the conflict was poised on a knife-edge in the middle years of the war. This period must surely rank as the most significant turning point in the history of the modern age.

Curiously, the surveillance, harassment, infiltration, arrests, sabotage, slander, disruption, and petty bullshit endured by the left is only rarely matched by the level police action against the right. Even during World War II, when the U.S. was at war with Nazi Germany and allied with the Soviet Union, the NYPD still invested more resources in infiltrating the Communist Party than in monitoring fascists. Likewise, though the FBI eventually initiated COINTELPRO-WHITE HATE against the Klan—an effort that lasted seven years and included infiltration, sabotage, snitch-jacketing, electronic surveillance, black-bag jobs, and petty harassment — 98 percent of COINTELPRO files concerned leftist movements.

The history of socialism offers a twofold lesson: the fall of the collective as a transforming agent of everyday life, and the rise of technology and its problems. Given this twofold experience, and given that the idea of a revolutionary transformation of the everyday has almost vanished, the withdrawal into an everyday which has not been transformed but which has benefited from a small proportion of technical progress becomes perfectly understandable. No, what is most astonishing is perhaps the fact that this withdrawal has in no way stopped collective organization and overorganization continuing to operate on its own level: the state, important decisions, bureaucracy. ‘Reprivatized’ life has its own level, and the large institutions have theirs. These levels are juxtaposed or superimposed.

I-I don’t know” she stammered, taken aback at his harsh tone. “I was reading a book when I got dizzy and then suddenly found myself on this beach.” “Book? What book? Who are you? What do you want?” he barked, his voice getting louder and louder as he spat his questions at her. Grabbing her arms in a painful grip, he lifted her until their eyes were level. My God, he must be strong to lift me as if I’m a featherweight.

In both its positive and its negative aspects the anima/animus relationship is always full of “animosity,” i.e., it is emotional, and hence collective. Affects lower the level of the relationship and bring it closer to the common instinctual basis, which no longer has anything individual about it. Very often the relationship runs its course heedless of its human performers, who afterwards do not know what happened to them.

Public R&D expenditures are already at their lowest level as a share of the economy in forty years, and they are slated to fall to their lowest level—0.5 percent of GDP in 2021—since before the great mobilization of science during World War II.85 If they were instead increased in line with the size of the economy, according to one cautious calculation, the economy would generate more than a half trillion dollars in additional income over the next nine years.86

As Rodney Stark puts it, “Almost generation after generation, Christian writers recorded acts of persecution and harassment, to the point of slaughter and destruction, suffered at the hands of Muslim [Arab, Persian, and Turkish] rulers.”9 That said, the persecution and carnage had reached apocalyptic levels by the 1090s. THE CALL FROM CLERMONT It was in this context that, on November 27, 1095, Pope Urban II (r. 1088–1099) made his famous appeal to the knights of Christendom.

Sadly, not all veterans had equal access to an education, even under the GI Bill’s amendments. Although no provision prevented African American and female veterans from securing an education under the bill, these veterans returned to a nation that still endorsed segregated schools and largely believed a woman’s place was in the home. For African American veterans, educational opportunities were limited. In the words of historian Christopher P. Loss, “Legalized segregation denied most black veterans admission into the nation’s elite, overwhelmingly white universities, and insufficient capacity at the all-black schools they could attend failed to match black veterans’ demand.” The number of African American students at U.S. colleges and universities tripled between 1940 and 1950, but many prospective students were turned away because of their race. For those African Americans who did earn a degree under the GI Bill, employment discrimination prevented them from gaining positions commensurate with their education. Many African American college graduates were offered low-level jobs that they could have secured without any education. Almost a decade elapsed between V-J Day and the Supreme Court’s landmark decision in Brown v. Board of Education, which struck down segregated schools. It would take another decade after Brown for the civil rights movement to fully develop and for public schools to make significant strides in integrating.

Some estimate that the challenge, while immense, does not impose burdens comparable to those of 1941. Economist Jeffrey Sachs, in a careful study, concludes that 'contrary to some commentaries, decarbonization will not require grand mobilization of the U.S. economy on par with World War II. The incremental costs of decarbonization above our normal energy costs will amount to 1 to 2 percent of U.S. GDP per year during the period to 2050. By contrast, during World War II, federal outlays soared to 43 percent of GDP from the prewar level of 10 percent of GDP in 1940.

As long as the productivity of labor remains at a level where one man can only produce enough for his own subsistence, social division does not take place and any social differentiation within society is impossible. Under these conditions, all men are producers and they are all on the same economic level. Every increase in the productivity of labor beyond this low point makes a small surplus possible, and once there is a surplus of products, once man’s two hands can produce more than is needed for his own subsistence, then the conditions have been set for a struggle over how this surplus will be shared.

Russia’s undeclared hybrid war in Ukraine’s Donbas region, which has taken more than 14,000 lives in the past seven years, claims American and Western attention as one of the foremost manifestations of the global struggle between democracy and authoritarianism. The ongoing military conflict in Ukraine is not only a contest of political values. Russia’s effort to stem its imperial decline by seizing the Crimea and occupying part of the Donbas presents a major threat to international order, with its bedrock principles of sovereignty and territorial integrity of nation-states, on a level not seen since the end of World War II.

Ode to the West Wind I O wild West Wind, thou breath of Autumn’s being, Thou, from whose unseen presence the leaves dead Are driven, like ghosts from an enchanter fleeing, Yellow, and black, and pale, and hectic red, Pestilence-stricken multitudes: O thou, Who chariotest to their dark wintry bed The winged seeds, where they lie cold and low, Each like a corpse within its grave, until Thine azure sister of the Spring shall blow Her clarion o’er the dreaming earth, and fill (Driving sweet buds like flocks to feed in air) With living hues and odours plain and hill: Wild Spirit, which art moving everywhere; Destroyer and preserver; hear, oh hear! II Thou on whose stream, mid the steep sky’s commotion, Loose clouds like earth’s decaying leaves are shed, Shook from the tangled boughs of Heaven and Ocean, Angels of rain and lightning: there are spread On the blue surface of thine aëry surge, Like the bright hair uplifted from the head Of some fierce Maenad, even from the dim verge Of the horizon to the zenith’s height, The locks of the approaching storm. Thou dirge Of the dying year, to which this closing night Will be the dome of a vast sepulchre, Vaulted with all thy congregated might Of vapours, from whose solid atmosphere Black rain, and fire, and hail will burst: oh hear! III Thou who didst waken from his summer dreams The blue Mediterranean, where he lay, Lull’d by the coil of his crystàlline streams, Beside a pumice isle in Baiae’s bay, And saw in sleep old palaces and towers Quivering within the wave’s intenser day, All overgrown with azure moss and flowers So sweet, the sense faints picturing them! Thou For whose path the Atlantic’s level powers Cleave themselves into chasms, while far below The sea-blooms and the oozy woods which wear The sapless foliage of the ocean, know Thy voice, and suddenly grow gray with fear, And tremble and despoil themselves: oh hear! IV If I were a dead leaf thou mightest bear; If I were a swift cloud to fly with thee; A wave to pant beneath thy power, and share The impulse of thy strength, only less free Than thou, O uncontrollable! If even I were as in my boyhood, and could be The comrade of thy wanderings over Heaven, As then, when to outstrip thy skiey speed Scarce seem’d a vision; I would ne’er have striven As thus with thee in prayer in my sore need. Oh, lift me as a wave, a leaf, a cloud! I fall upon the thorns of life! I bleed! A heavy weight of hours has chain’d and bow’d One too like thee: tameless, and swift, and proud. V Make me thy lyre, even as the forest is: What if my leaves are falling like its own! The tumult of thy mighty harmonies Will take from both a deep, autumnal tone, Sweet though in sadness. Be thou, Spirit fierce, My spirit! Be thou me, impetuous one! Drive my dead thoughts over the universe Like wither’d leaves to quicken a new birth! And, by the incantation of this verse, Scatter, as from an unextinguish’d hearth Ashes and sparks, my words among mankind! Be through my lips to unawaken’d earth The trumpet of a prophecy! O Wind, If Winter comes, can Spring be far behind?

In the center of the room Elizabeth stood stock still, clasping and unclasping her hands, watching the handle turn, unable to breathe with the tension. The door swung open, admitting a blast of frigid air and a tall, broad-shouldered man who glanced at Elizabeth in the firelight and said, “Henry, it wasn’t necess-“ Ian broke off, the door still open, staring at what he momentarily thought was a hallucination, a trick of the flames dancing in the fireplace, and then he realized the vision was real: Elizabeth was standing perfectly still, looking at him. And lying at her feet was a young Labrador retriever. Trying to buy time, Ian turned around and carefully closed the door as if latching it with precision were the most paramount thing in his life, while he tried to decide whether she’d looked happy or not to see him. In the long lonely nights without her, he’d rehearsed dozens of speeches to her-from stinging lectures to gentle discussions. Now, when the time was finally here, he could not remember one damn word of any of them. Left with no other choice, he took the only neutral course available. Turning back to the room, Ian looked at the Labrador. “Who’s this?” he asked, walking forward and crouching down to pet the dog, because he didn’t know what the hell to say to his wife. Elizabeth swallowed her disappointment as he ignored her and stroked the Labrador’s glossy black head. “I-I call her Shadow.” The sound of her voice was so sweet, Ian almost pulled her down into his arms. Instead, he glanced at her, thinking it encouraging she’d named her dog after his. “Nice name.” Elizabeth bit her lip, trying to hide her sudden wayward smile. “Original, too.” The smile hit Ian like a blow to the head, snapping him out of his untimely and unsuitable preoccupation with the dog. Straightening, he backed up a step and leaned his hip against the table, his weight braced on his opposite leg. Elizabeth instantly noticed the altering of his expression and watched nervously as he crossed his arms over his chest, watching her, his face inscrutable. “You-you look well,” she said, thinking he looked unbearably handsome. “I’m perfectly fine,” he assured her, his gaze level. “Remarkably well, actually, for a man who hasn’t seen the sun shine in more than three months, or been able to sleep without drinking a bottle of brandy.” His tone was so frank and unemotional that Elizabeth didn’t immediately grasp what he was saying. When she did, tears of joy and relief sprang to her eyes as he continued: “I’ve been working very hard. Unfortunately, I rarely get anything accomplished, and when I do, it’s generally wrong. All things considered, I would say that I’m doing very well-for a man who’s been more than half dead for three months.” Ian saw the tears shimmering in her magnificent eyes, and one of them traced unheeded down her smooth cheek. With a raw ache in his voice he said, “If you would take one step forward, darling, you could cry in my arms. And while you do, I’ll tell you how sorry I am for everything I’ve done-“ Unable to wait, Ian caught her, pulling her tightly against him. “And when I’m finished,” he whispered hoarsely as she wrapped her arms around him and wept brokenly, “you can help me find a way to forgive myself.” Tortured by her tears, he clasped her tighter and rubbed his jaw against her temple, his voice a ravaged whisper: “I’m sorry,” he told her. He cupped her face between his palms, tipping it up and gazing into her eyes, his thumbs moving over her wet cheeks. “I’m sorry.” Slowly, he bent his head, covering her mouth with his. “I’m so damned sorry.

Maybe the affecting aspect was that Madame Ko's tanukis sparked in an onlooker's muscles a kinetic memory of the innocent freedom of early childhood, when one could let one's body go all akimbo on the slightest whim, could bounce, flop, and skip about in pure corporeal joy without embarrassment, judgement, or restraint. Or maybe there was a more "mature" associations, memories, say, of being falling-down drunk at the company picnic-but now crazy little animals were serving as surrogates, allowing one to vicariously relive those deliciously liberating and rebellious moment while maintaining one's veneer of civilized respectability, protecting in the process, one's marriage, one's standing in the community, one's job. Or maybe, on a strictly subconscious level, circusgoers recognized in the antics of the tanukis-antics that appeared goofy and bumbling yet, at the same time, brave and successful-an analogy to their own blindly hopeful gyrations in a complex, impermanent universe where every happy dance was danced in the lengthening shadow of death. And maybe they were inspired, if only for a night, to emulate the tanuki capacity for self-enjoyment, a gift that ought to be the birthright of every Homo sapiens. or maybe not. Maybe all those interpretations are just so much god-fodder (The God-Fodder, The God-Fodder II), the very sort of bullshit responsible, some say, for keeping alive a modicum of divine interest in our discredited race.

The aims and ideals of the Soviet revolution inspired the patriotic enthusiasm of millions of people in the 1930s, during World War II, and in the postwar reconstruction period. This explains the Soviet Union's great leap forward, the achievement of a high level of industrial capacity in a very short time, the transformation of the Soviet Union into a major power in terms of science and culture. The historic victory in the Great Patriotic War against Nazism, which was a surprise not only for Hitler but also for the Western democracies is also explained by what we have said above. All this is true. But the historical truth is also that the regime and the system abused the faith of the people in these high ideals, turning them to its own advantage.

From World War II until 1981 the top marginal income tax rate never fell below 70 percent. Under President Dwight Eisenhower, a Republican whom no one ever accused of being a socialist, the top rate was 91 percent. Even after all deductions and credits, Americans with incomes of over $1 million (in today’s dollars) paid a top marginal rate, on average, of 52 percent. As recently as the late 1980s, the top tax rate on capital gains was 35 percent. But as income and wealth have accumulated at the top, so has the political power to reduce taxes. The Bush tax cuts of 2001 and 2003, which were extended for two years in December 2010, capped top rates at 35 percent, their lowest level in more than half a century, and reduced capital gains taxes to 15 percent.

First, we need to remember that, according to Kelly McGonigal in The Upside of Stress, how we perceive stress is actually the largest determinant of how it affects us. In short: If you think life is challenging you to step up and give your best, you’ll use that energy to do your best and feel energized. If, on the other hand, you think life is threatening you and your well-being, that stress will erode your health and you’ll feel enervated. Part I check in… How are YOU perceiving the stressors in your life? As threats or as challenges? Choose wisely. Now for Part II. In addition to reframing your perspective on stress, here’s a somewhat paradoxical way to alleviate any potential chronic stress: increase your levels of acute, short-term stress. Two ways to do that: physical exercise and short-term projects. For a variety of reasons, engaging in an intense little workout is one of the best ways to mitigate any lingering, chronic stress you may be experiencing. And, remember: If you’re NOT exercising, you’re effectively taking a “Stress Pill” every morning. Not a good idea. Deliberately “stress” your body with a quick, acute bout of physical stress (a.k.a. a workout!) and voilà. You made a dent in your chronic stress. Do that habitually and you might just wipe it out. Then we have short-term projects as a means to mitigate chronic stress. Feeling stressed about something at work (or life)? Get busy on a short-term project with a well-defined, doable near-term goal. Create some opportunities for small wins. Celebrate them. Repeat.

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.

In this confusion we begin to see what lies behind John Paul II's startling warning about democracy "effectively mov[ing] towards a form of totalitarianism." It begins to happen at a practical level when we simultaneously hold that rights which arise from the dignity of the person are also a matter of "bargaining." New rights can be claimed or created, and whatever privileges can be negotiated around them are then secured by reference to human dignity, even when these new rights are directly contrary to the human dignity of some, for example, the unborn or the elderly sick. This confusion about the nature of rights debases their currency and undermines the first principles of democracy. Such freedom gradually becomes a tyrannical "freedom of the 'the strong' against the weak, who have no choice but to submit.

Princess Cookie’s cognitive pathways may have required a more comprehensive analysis. He knew that it was possible to employ certain progressive methods of neural interface, but he felt somewhat apprehensive about implementing them, for fear of the risks involved and of the limited returns such tactics might yield. For instance, it would be a particularly wasteful endeavor if, for the sake of exhausting every last option available, he were even to go so far as resorting to invasive Ontological Neurospelunkery, for this unorthodox process would only prove to be the cerebral equivalent of tracking a creature one was not even sure existed: surely one could happen upon some new species deep in the caverns somewhere and assume it to be the goal of one’s trek, but then there was a certain idiocy to this notion, as one would never be sure this newfound entity should prove to be what one wished it to be; taken further, this very need to find something, to begin with, would only lead one to clamber more deeply inward along rigorous paths and over unsteady terrain, the entirety of which could only be traversed with the arrogant resolve of someone who has already determined, with a misplaced sense of pride in his own assumptions, that he was undoubtedly making headway in a direction worthwhile. And assuming still that this process was the only viable option available, and further assuming that Morell could manage to find a way to track down the beast lingering ostensibly inside of Princess Cookie, what was he then to do with it? Exorcise the thing? Reason with it? Negotiate maybe? How? Could one hope to impose terms and conditions upon the behavior of something tracked and captured in the wilds of the intellect? The thought was a bizarre one and the prospect of achieving success with it unlikely. Perhaps, it would be enough to track the beast, but also to let it live according to its own inclinations inside of her. This would seem a more agreeable proposition. Unfortunately, however, the possibility still remained that there was no beast at all, but that the aberration plaguing her consciousness was merely a side effect of some divine, yet misunderstood purpose with which she had been imbued by the Almighty Lord Himself. She could very well have been functioning on a spiritual plane far beyond Morell’s ability to grasp, which, of course, seared any scrutiny leveled against her with the indelible brand of blasphemy. To say the least, the fear of Godly reprisal which this brand was sure to summon up only served to make the prospect of engaging in such measures as invasive Ontological Neurospelunkery seem both risky and wasteful. And thus, it was a nonstarter.

God Is My Only Need No one living in this world realizes there is only one need just as you do not realize there is only one problem. Fulfilling your only need is the solution to your only problem. The Truth Itself is very simple. It is the ego, the mind of separation, that is complicated and convoluted. The many problems arising from complexity and confusion cannot be solved on the level on which they manifest. They can only be resolved on the level from which they originate. The mind is the origin of all problems. Its belief in separation gives rise to all the problems you think you have. As long as the belief in the reality of illusions persists, your life will be marked by a constant parade of problems that call for a response. As soon as one situation is resolved, another will arise to take its place. And so it will go, on and on until you are ready to recognize the single nature of what appears as many. The one problem you have is separation from God, your only Source, and thus separation

From the founding of the Republic to 1929, spending by governments at all levels, federal, state, and local, never exceeded 12 percent of the national income except in time of major war, and two-thirds of that was state and local spending. Federal spending typically amounted to 3 percent or less of the national income. Since 1933 government spending has never been less than 20 percent of national income and is now over 40 percent, and two-thirds of that is spending by the federal government. True, much of the period since the end of World War II has been a period of cold or hot war. However, since 1946 nondefense spending alone has never been less than 16 percent of the national income and is now roughly one-third the national income. Federal government spending alone is more than one-quarter of the national income in total, and more than a fifth for nondefense purposes alone. By this measure the role of the federal government in the economy has multiplied roughly tenfold in the past half-century.

The second of these quaternios is the negative of the first; it is its shadow. By “shadow” I mean the inferior personality, the lowest levels of which are indistinguishable from the instinctuality of an animal. This is a view that can be found at a very early date, in the idea of the προσϕύης ψʋχή, the ‘excrescent soul’32 of Isidorus.33 We also meet it in Origen, who speaks of the animals contained in man.34 Since the shadow, in itself, is unconscious for most people, the snake would correspond to what is totally unconscious and incapable of becoming conscious, but which, as the collective unconscious and as instinct, seems to possess a peculiar wisdom of its own and a knowledge that is often felt to be supernatural. This is the treasure which the snake (or dragon) guards, and also the reason why the snake signifies evil and darkness on the one hand and wisdom on the other. Its unrelatedness, coldness, and dangerousness express the instinctuality that with ruthless cruelty rides roughshod over all moral and any other human wishes and considerations and is therefore just as terrifying and fascinating in its effects as the sudden glance of a poisonous snake.

Descendants of people enslaved at the Whitney still live in the areas surrounding the former plantation. A few now work at the Whitney—ranging from a director-level position to tour guides to the front desk. But much of the community still suffers from the intergenerational poverty that plagues many formerly enslaved communities more than a century and a half after emancipation. Poverty is common in Wallace, Louisiana, the area encompassing the Whitney, where over 90 percent of the population is Black. Wallace is also one of a series of majority-Black communities lining the Mississippi River from Baton Rouge to New Orleans that—as a result of their proximity to petrochemical plants—form what is known as Cancer Alley. Neighborhoods here have some of the highest cancer risks in the country, and chemical emissions from these plants are linked to cardiovascular, respiratory, and developmental ailments. Civil rights leader Reverend Dr. William J. Barber II put it this way when describing the landscape of factories and refineries along the Mississippi River: “The same land that held people captive through slavery is now holding people captive through this environmental injustice and devastation.

The thing that is unknown, yet known to be, will always be more or less formidable. When it is known as immeasurably greater than we, and as having claims and making demands upon us, the more vaguely these are apprehended, the more room is there for anxiety; and when the conscience is not clear, this anxiety may well mount to terror. According to the nature of the mind which occupies itself with the idea of the Supreme, whether regarded as maker or ruler, will be the kind and degree of the terror. To this terror need belong no exalted ideas of God; those fear him most who most imagine him like their own evil selves, only beyond them in power, easily able to work his arbitrary will with them. That they hold him but a little higher than themselves, tends nowise to unity with him: who so far apart as those on the same level of hate and distrust? Power without love, dependence where is no righteousness, wake a worship without devotion, a loathliness of servile flattery. Neither, where the notion of God is better, but the conscience is troubled, will his goodness do much to exclude apprehension. The same consciousness of evil and of offence which gave rise to the bloody sacrifice, is still at work in the minds of most who call themselves Christians. Naturally the first emotion of man towards the being he calls God, but of whom he knows so little, is fear.

This is not just a matter of how much the Russian population suffered during the war. As is always true, victory legitimized and consolidated the existing regime, which in Russia was rooted in autocracy and serfdom. The sense that Russia was victorious and secure removed an incentive for radical domestic reform. The conservative regime of Nicholas I, who ruled from 1825 until 1855, was partly rooted in an assumption of Russian power and security. This assumption was only undermined by defeat in the Crimean War of 1854–6, which unleashed a swath of modernizing reforms under Nicholas’s son, the Emperor Alexander II. In 1815, however, Russia did not have the means –which meant above all the educated cadres –to carry out radical reforms of the type undertaken two generations later. It is naive to believe that defeat by Napoleon would have unleashed a programme of successful liberalization in Russia. Even less well founded is the belief that Nicholas’s conservatism was the basic cause of Russia’s growing backwardness in 1815–60 vis-à-vis north-western Europe. The Industrial Revolution had dynamics well beyond the control of the Russian government of that era. It required levels of education and population density which Russia lacked, and the bringing together of coal and iron deposits, which in Russia’s case was only possible with the introduction of the railway. In any case, the question whether the sacrifices made in 1812–14 were worthwhile implies that the Russians had a choice.

Treating Abuse Today (Tat), 3(4), pp. 26-33 Freyd: I see what you're saying but people in psychology don't have a uniform agreement on this issue of the depth of -- I guess the term that was used at the conference was -- "robust repression." TAT: Well, Pamela, there's a whole lot of evidence that people dissociate traumatic things. What's interesting to me is how the concept of "dissociation" is side-stepped in favor of "repression." I don't think it's as much about repression as it is about traumatic amnesia and dissociation. That has been documented in a variety of trauma survivors. Army psychiatrists in the Second World War, for instance, documented that following battles, many soldiers had amnesia for the battles. Often, the memories wouldn't break through until much later when they were in psychotherapy. Freyd: But I think I mentioned Dr. Loren Pankratz. He is a psychologist who was studying veterans for post-traumatic stress in a Veterans Administration Hospital in Portland. They found some people who were admitted to Veteran's hospitals for postrraumatic stress in Vietnam who didn't serve in Vietnam. They found at least one patient who was being treated who wasn't even a veteran. Without external validation, we just can't know -- TAT: -- Well, we have external validation in some of our cases. Freyd: In this field you're going to find people who have all levels of belief, understanding, experience with the area of repression. As I said before it's not an area in which there's any kind of uniform agreement in the field. The full notion of repression has a meaning within a psychoanalytic framework and it's got a meaning to people in everyday use and everyday language. What there is evidence for is that any kind of memory is reconstructed and reinterpreted. It has not been shown to be anything else. Memories are reconstructed and reinterpreted from fragments. Some memories are true and some memories are confabulated and some are downright false. TAT: It is certainly possible for in offender to dissociate a memory. It's possible that some of the people who call you could have done or witnessed some of the things they've been accused of -- maybe in an alcoholic black-out or in a dissociative state -- and truly not remember. I think that's very possible. Freyd: I would say that virtually anything is possible. But when the stories include murdering babies and breeding babies and some of the rather bizarre things that come up, it's mighty puzzling. TAT: I've treated adults with dissociative disorders who were both victimized and victimizers. I've seen previously repressed memories of my clients' earlier sexual offenses coming back to them in therapy. You guys seem to be saying, be skeptical if the person claims to have forgotten previously, especially if it is about something horrible. Should we be equally skeptical if someone says "I'm remembering that I perpetrated and I didn't remember before. It's been repressed for years and now it's surfacing because of therapy." I ask you, should we have the same degree of skepticism for this type of delayed-memory that you have for the other kind? Freyd: Does that happen? TAT: Oh, yes. A lot.

Like stress, emotion is a concept we often invoke without a precise sense of its meaning. And, like stress, emotions have several components. The psychologist Ross Buck distinguishes between three levels of emotional responses, which he calls Emotion I, Emotion II and Emotion III, classified according to the degree we are conscious of them. Emotion III is the subjective experience, from within oneself. It is how we feel. In the experience of Emotion III there is conscious awareness of an emotional state, such as anger or joy or fear, and its accompanying bodily sensations. Emotion II comprises our emotional displays as seen by others, with or without our awareness. It is signalled through body language — “non-verbal signals, mannerisms, tones of voices, gestures, facial expressions, brief touches, and even the timing of events and pauses between words. [They] may have physiologic consequences — often outside the awareness of the participants.” It is quite common for a person to be oblivious to the emotions he is communicating, even though they are clearly read by those around him. Our expressions of Emotion II are what most affect other people, regardless of our intentions. A child’s displays of Emotion II are also what parents are least able to tolerate if the feelings being manifested trigger too much anxiety in them. As Dr. Buck points out, a child whose parents punish or inhibit this acting-out of emotion will be conditioned to respond to similar emotions in the future by repression. The self-shutdown serves to prevent shame and rejection. Under such conditions, Buck writes, “emotional competence will be compromised…. The individual will not in the future know how to effectively handle the feelings and desires involved. The result would be a kind of helplessness.” The stress literature amply documents that helplessness, real or perceived, is a potent trigger for biological stress responses. Learned helplessness is a psychological state in which subjects do not extricate themselves from stressful situations even when they have the physical opportunity to do so. People often find themselves in situations of learned helplessness — for example, someone who feels stuck in a dysfunctional or even abusive relationship, in a stressful job or in a lifestyle that robs him or her of true freedom. Emotion I comprises the physiological changes triggered by emotional stimuli, such as the nervous system discharges, hormonal output and immune changes that make up the flight-or-fight reaction in response to threat. These responses are not under conscious control, and they cannot be directly observed from the outside. They just happen. They may occur in the absence of subjective awareness or of emotional expression. Adaptive in the acute threat situation, these same stress responses are harmful when they are triggered chronically without the individual’s being able to act in any way to defeat the perceived threat or to avoid it. Self-regulation, writes Ross Buck, “involves in part the attainment of emotional competence, which is defined as the ability to deal in an appropriate and satisfactory way with one’s own feelings and desires.” Emotional competence presupposes capacities often lacking in our society, where “cool” — the absence of emotion — is the prevailing ethic, where “don’t be so emotional” and “don’t be so sensitive” are what children often hear, and where rationality is generally considered to be the preferred antithesis of emotionality. The idealized cultural symbol of rationality is Mr. Spock, the emotionally crippled Vulcan character on Star Trek.

Such was the ugly face of the Middle Ages. It is not surprising that mathematics made little progress; toward the Renaissance, European mathematics reached a level that, roughly, the Babylonians had attained some 2,000 years earlier and much of the progress made was due to the knowledge that filtered in from the Arabs, the Moors and other Muslim peoples, who themselves were in contact with the Hindus, and they, in turn, with the Far East. The history of Pi in the Middle Ages bears this out. No significant progress in the method of determining Pi was made until Viete discovered an infinite product of square roots in 1593, and what little progress there was in the calculation of its numerical value, by various modifications of the Archimedean method, was due to the decimal notation which began to infiltrate from the East through the Muslims in the 12th century. Arab mathematicians came to Europe through the trade in the Mediterranean, mainly via Italy; ironically, the other stream of mathematics was the Church itself. Not only because the mediaeval priests had a near monopoly of learning, but also because they needed mathematics and astronomy as custodians of the calendar. Like the Soviet High Priests who publish Pravda for other but read summaries of the New York Times themselves, sot he mediaeval Church condemned mathematics as devilish for others, but dabbled quite a lot in it itself. Gerbert d'Aurillac, who ruled as Pope Sylvester II from 999 to 1003, was quite a mathematician; so was Cardinal Nicolaus Cusanus (1401-1464); and much of the work done on Pi was done behind thick cloister walls. And just like the Soviets did not hesitate to spy on the atomic secrets of bourgeois pseudo-science, so the mediaeval Church did not hesitate to spy on the mathematics of the Muslim infidels.

Convergent intelligence focuses on one line of thought, ignoring the more complex “divergent” form of intelligence, which involves measuring differing factors. For example, during World War II, the U.S. Army Air Forces asked scientists to devise a psychological exam that would measure a pilot’s intelligence and ability to handle difficult, unexpected situations. One question was: If you are shot down deep in enemy territory and must somehow make it back to friendly lines, what do you do? The results contradicted conventional thinking. Most psychologists expected that the air force study would show that pilots with high IQs would score highly on this test as well. Actually, the reverse was true. The pilots who scored highest were the ones with higher levels of divergent thinking, who could see through many different lines of thought. Pilots who excelled at this, for example, were able to think up a variety of unorthodox and imaginative methods to escape after they were captured behind enemy lines. The difference between convergent and divergent thinking is also reflected in studies on split-brain patients, which clearly show that each hemisphere of the brain is principally hardwired for one or the other. Dr. Ulrich Kraft of Fulda, Germany, writes, “The left hemisphere is responsible for convergent thinking and the right hemisphere for divergent thinking. The left side examines details and processes them logically and analytically but lacks a sense of overriding, abstract connections. The right side is more imaginative and intuitive and tends to work holistically, integrating pieces of an informational puzzle into a whole.” In this book, I take the position that human consciousness involves the ability to create a model of the world and then simulate the model into the future, in order to attain a goal.

But how did proteins make physiological reactions possible? Hemoglobin, the oxygen carrier in blood, for instance, performs one of the simplest and yet most vital reactions in physiology. When exposed to high levels of oxygen, hemoglobin binds oxygen. Relocated to a site with low oxygen levels, it willingly releases the bound oxygen. This property allows hemoglobin to shuttle oxygen from the lung to the heart and the brain. But what feature of hemoglobin allows it to act as such an effective molecular shuttle? The answer lies in the structure of the molecule. Hemoglobin A, the most intensively studied version of the molecule, is shaped like a four-leaf clover. Two of its “leaves” are formed by a protein called alpha-globin; the other two are created by a related protein, beta-globin.II Each of these leaves clasps, at its center, an iron-containing chemical named heme that can bind oxygen—a reaction distantly akin to a controlled form of rusting. Once all the oxygen molecules have been loaded onto heme, the four leaves of hemoglobin tighten around the oxygen like a saddle clasp. When unloading oxygen, the same saddle-clasp mechanism loosens. The unbinding of one molecule of oxygen coordinately relaxes all the other clasps, like the crucial pin-piece pulled out from a child’s puzzle. The four leaves of the clover now twist open, and hemoglobin yields its cargo of oxygen. The controlled binding and unbinding of iron and oxygen—the cyclical rusting and unrusting of blood—allows effective oxygen delivery into tissues. Hemoglobin allows blood to carry seventyfold more oxygen than what could be dissolved in liquid blood alone. The body plans of vertebrates depend on this property: if hemoglobin’s capacity to deliver oxygen to distant sites was disrupted, our bodies would be forced to be small and cold. We might wake up and find ourselves transformed into insects.

These include: 1.Do the Right Thing—the principle of integrity. We see in George Marshall the endless determination to tell the truth and never to curry favor by thought, word, or deed. Every one of General Marshall’s actions was grounded in the highest sense of integrity, honesty, and fair play. 2.Master the Situation—the principle of action. Here we see the classic “know your stuff and take appropriate action” principle of leadership coupled with a determination to drive events and not be driven by them. Marshall knew that given the enormous challenges of World War II followed by the turbulent postwar era, action would be the heart of his remit. And he was right. 3.Serve the Greater Good—the principle of selflessness. In George Marshall we see a leader who always asked himself, “What is the morally correct course of action that does the greatest good for the greatest number?” as opposed to the careerist leader who asks “What’s in it for me?” and shades recommendations in a way that creates self-benefit. 4.Speak Your Mind—the principle of candor. Always happiest when speaking simple truth to power, General and Secretary Marshall never sugarcoated the message to the global leaders he served so well. 5.Lay the Groundwork—the principle of preparation. As is often said at the nation’s service academies, know the six Ps: Prior Preparation Prevents Particularly Poor Performance. 6.Share Knowledge—the principle of learning and teaching. Like Larry Bird on a basketball court, George Marshall made everyone on his team look better by collaborating and sharing information. 7.Choose and Reward the Right People—the principle of fairness. Unbiased, color- and religion-blind, George Marshall simply picked the very best people. 8.Focus on the Big Picture—the principle of vision. Marshall always kept himself at the strategic level, content to delegate to subordinates when necessary. 9.Support the Troops—the principle of caring. Deeply involved in ensuring that the men and women under his command prospered, General and Secretary Marshall taught that if we are loyal down the chain of command, that loyalty will be repaid not only in kind but in operational outcomes as well.

Few grown humans can normally survive a fall of much more than twenty-five or thirty feet, though there have been some notable exceptions—none more memorable perhaps than that of a British airman in World War II named Nicholas Alkemade. In the late winter of 1944, while on a bombing run over Germany, Flight Sergeant Alkemade, the tail gunner on a British Lancaster bomber, found himself in a literally tight spot when his plane was hit by enemy flak and quickly filled with smoke and flames. Tail gunners on Lancasters couldn’t wear parachutes because the space in which they operated was too confined, and by the time Alkemade managed to haul himself out of his turret and reach for his parachute, he found it was on fire and beyond salvation. He decided to leap from the plane anyway rather than perish horribly in flames, so he hauled open a hatch and tumbled out into the night. He was three miles above the ground and falling at 120 miles per hour. “It was very quiet,” Alkemade recalled years later, “the only sound being the drumming of aircraft engines in the distance, and no sensation of falling at all. I felt suspended in space.” Rather to his surprise, he found himself to be strangely composed and at peace. He was sorry to die, of course, but accepted it philosophically, as something that happened to airmen sometimes. The experience was so surreal and dreamy that Alkemade was never certain afterward whether he lost consciousness, but he was certainly jerked back to reality when he crashed through the branches of some lofty pine trees and landed with a resounding thud in a snowbank, in a sitting position. He had somehow lost both his boots, and had a sore knee and some minor abrasions, but otherwise was quite unharmed. Alkemade’s survival adventures did not quite end there. After the war, he took a job in a chemical plant in Loughborough, in the English Midlands. While he was working with chlorine gas, his gas mask came loose, and he was instantly exposed to dangerously high levels of the gas. He lay unconscious for fifteen minutes before co-workers noticed his unconscious form and dragged him to safety. Miraculously, he survived. Some time after that, he was adjusting a pipe when it ruptured and sprayed him from head to foot with sulfuric acid. He suffered extensive burns but again survived. Shortly after he returned to work from that setback, a nine-foot-long metal pole fell on him from a height and very nearly killed him, but once again he recovered. This time, however, he decided to tempt fate no longer. He took a safer job as a furniture salesman and lived out the rest of his life without incident. He died peacefully, in bed, aged sixty-four in 1987. —