Imbedded Quotes

Gregor’s serious wound, from which he suffered for over a month - the apple remained imbedded in his flesh as a visible souvenir since no one dared to remove it - seemed to have reminded even his father that Gregor was a member of the family, in spite of his present pathetic and repulsive shape, who could not be treated as an enemy; that, on the contrary, it was the commandment of the family duty to swallow their disgust and endure him, endure him and nothing more.

The finest of the glacier meadow gardens lie ...imbedded in the upper pine forests like lakes of light.

One day we took the children to see a goldsmith refine gold after the ancient manner of the East. He was sitting beside his little charcoal fire. ("He shall sit as a refiner"; the gold- or silversmith never leaves his crucible once it is on the fire.) In the red glow lay a common curved roof tile; another tile covered it like a lid. This was the crucible. In it was the medicine made of salt, tamarind fruit and burnt brick dust, and imbedded in it was the gold. The medicine does its appointed work on the gold, "then the fire eats it," and the goldsmith lifts the gold out with a pair of tongs, lets it cool, rubs it between his fingers, and if not satisfied puts it back again in fresh medicine. This time he blows the fire hotter than it was before, and each time he puts the gold into the crucible, the heat of the fire is increased; "it could not bear it so hot at first, but it can bear it now; what would have destroyed it then helps it now." "How do you know when the gold is purified?" we asked him, and he answered, "When I can see my face in it [the liquid gold in the crucible] then it is pure.

She was so deeply imbedded in my consciousness that for the first year of school I seem to have believed that each of my teachers was my mother in disguise.

Everything you do is connected to who you are as a person and, in turn, creates the person you are becoming. Everything you do affects those you love. All of life is covenant. Imbedded in the idea of prayer is a richly textured view of the world where all of life is organized around invisible bonds or covenants that knit us together. Instead of a fixed world, we live in our Father's world, a world built for divine relationships between people where, because of the Good News, tragedies become comedies and hope is born.

The idea that a person is at fault when something goes wrong is deeply entrenched in society. That’s why we blame others and even ourselves. Unfortunately, the idea that a person is at fault is imbedded in the legal system. When major accidents occur, official courts of inquiry are set up to assess the blame. More and more often the blame is attributed to “human error.” The person involved can be fined, punished, or fired. Maybe training procedures are revised. The law rests comfortably. But in my experience, human error usually is a result of poor design: it should be called system error. Humans err continually; it is an intrinsic part of our nature. System design should take this into account. Pinning the blame on the person may be a comfortable way to proceed, but why was the system ever designed so that a single act by a single person could cause calamity? Worse, blaming the person without fixing the root, underlying cause does not fix the problem: the same error is likely to be repeated by someone else.

She felt all right. Her heart was like a drum hanging from piano wire in her chest, slowly, slowly beaten. Her hands and feet were numb, not with cold but with a sultry torpor. Thoughts moved with a tranquil lethargy, her brain a leisurely machine imbedded in swaths of woolly packing. She felt all right.

[L]et us not overlook the further great fact, that not only does science underlie sculpture, painting, music, poetry, but that science is itself poetic. The current opinion that science and poetry are opposed is a delusion. ... On the contrary science opens up realms of poetry where to the unscientific all is a blank. Those engaged in scientific researches constantly show us that they realize not less vividly, but more vividly, than others, the poetry of their subjects. Whoever will dip into Hugh Miller's works on geology, or read Mr. Lewes's “Seaside Studies,” will perceive that science excites poetry rather than extinguishes it. And whoever will contemplate the life of Goethe will see that the poet and the man of science can co-exist in equal activity. Is it not, indeed, an absurd and almost a sacrilegious belief that the more a man studies Nature the less he reveres it? Think you that a drop of water, which to the vulgar eye is but a drop of water, loses anything in the eye of the physicist who knows that its elements are held together by a force which, if suddenly liberated, would produce a flash of lightning? Think you that what is carelessly looked upon by the uninitiated as a mere snow-flake, does not suggest higher associations to one who has seen through a microscope the wondrously varied and elegant forms of snow-crystals? Think you that the rounded rock marked with parallel scratches calls up as much poetry in an ignorant mind as in the mind of a geologist, who knows that over this rock a glacier slid a million years ago? The truth is, that those who have never entered upon scientific pursuits know not a tithe of the poetry by which they are surrounded. Whoever has not in youth collected plants and insects, knows not half the halo of interest which lanes and hedge-rows can assume. Whoever has not sought for fossils, has little idea of the poetical associations that surround the places where imbedded treasures were found. Whoever at the seaside has not had a microscope and aquarium, has yet to learn what the highest pleasures of the seaside are. Sad, indeed, is it to see how men occupy themselves with trivialities, and are indifferent to the grandest phenomena—care not to understand the architecture of the universe, but are deeply interested in some contemptible controversy about the intrigues of Mary Queen of Scots!—are learnedly critical over a Greek ode, and pass by without a glance that grand epic... upon the strata of the Earth!

We live in an extraordinary age. These are times of stunning changes in social organization, economic well-being, moral and ethical precepts, philosophical and religious perspectives, and human self-knowledge, as well as in our understanding of that vast universe in which we are imbedded like a grain of sand in a cosmic ocean. As long as there have been human beings, we have posed the deep and fundamental questions, which evoke wonder and stir us into at least a tentative and trembling awareness, questions on the origins of consciousness; life on our planet; the beginnings of the Earth; the formation of the Sun; the possibility of intelligent beings somewhere up there in the depths of the sky; as well as, the grandest inquiry of all - on the advent, nature and ultimate destiny of the universe. For all but the last instant of human history these issues have been the exclusive province of philosophers and poets, shamans and theologians. The diverse and mutually contradictory answers offered demonstrate that few of the proposed solutions have been correct. But today, as a result of knowledge painfully extracted from nature, through generations of careful thinking, observing, and experimenting, we are on the verge of glimpsing at least preliminary answers to many of these questions. ...If we do not destroy ourselves, most of us will be around for the answers. Had we been born fifty years earlier, we could have wondered, pondered, speculated about these issues, but we could have done nothing about them. Had we been born fifty years later, the answers would, I think, already have been in. Our children will have been taught the answers before most of them will have had the opportunity to even formulate the questions. By far the most exciting, satisfying and exhilarating time to be alive is the time in which we pass from ignorance to knowledge on these fundamental issues; the age where we begin in wonder and end in understanding. In all of the four-billion-year history of the human family, there is only one generation priveleged to live through that unique transitional moment: that generation is ours.

We're the sons appalled by violence, with no capacity for inflicting physical pain, useless at beating and clubbing, unfit to pulverize even the most deserving enemy, though not necessarily without turbulence, temper, even ferocity. We have teeth as the cannibals do, but they are there, imbedded in our jaws, the better to help us articulate. When we lay waste, when we efface, it isn't with raging fists or ruthless schemes or insane sprawling violence but with our words, our brains, with mentality, with all the stuff that produced the poignant abyss between our fathers and us and that they themselves broke their backs to give us.

The Bible's message must not be subjected to cultural imperialism. Its message transcends the culture in which it originated, but the form in which the message was imbedded was fully permeated by the ancient culture.

As an act recedes into the past and becomes imbedded in the network of one's individuality it seems more and more a product of fate - - inevitable. However, an act in the immediate present seems to be more a product of free will.

And it came to her that the pleasure and stability of dining rooms had always occurred against such a backdrop, against the catastrophic background of universal chaos; such moments of calm were things as fragile and transitory as soap bubbles, destined to burst almost as soon as they blew into existence. Groups of friends, rooms, streets, years, none of them would last. The illusion of stability was created by a concerted effort to ignore the chaos they were imbedded in. And so they ate, and talked, and enjoyed each other’s company; this was the way it had been in the caves, on the savannah, in the tenements and the trenches and the cities huddling under bombardment.

Going somewhere?” Tamlin asked. His voice was not entirely of this world. I suppressed a shudder. “Midnight snack,” I said, and I was keenly aware of every movement, every breath I took as I neared him. His bare chest was painted with whorls of dark blue woad, and from the smudges in the paint, I knew exactly where he’d been touched. I tried not to notice that they descended past his muscled midriff. I was about to pass him when he grabbed me, so fast that I didn’t see anything until he had me pinned against the wall. The cookie dropped from my hand as he grasped my wrists. “I smelled you,” he breathed, his painted chest rising and falling so close to mine. “I searched for you, and you weren’t there.” He reeked of magic. When I looked into his eyes, remnants of power flickered there. No kindness, none of the wry humor and gentle reprimands. The Tamlin I knew was gone. “Let go,” I said as evenly as I could, but his claws punched out, imbedding in the wood above my hands. Still riding the magic, he was half-wild. “You drove me mad,” he growled, and the sound trembled down my neck, along my breasts until they ached. “I searched for you, and you weren’t there. When I didn’t find you,” he said, bringing his face closer to mine, until we shared breath, “it made me pick another.” I couldn’t escape. I wasn’t entirely sure that I wanted to. “She asked me not to be gentle with her, either,” he snarled, his teeth bright in the moonlight. He brought his lips to my ear. “I would have been gentle with you, though.” I shuddered as I closed my eyes. Every inch of my body went taut as his words echoed through me. “I would have had you moaning my name throughout it all. And I would have taken a very, very long time, Feyre.” He said my name like a caress, and his hot breath tickled my ear. My back arched slightly. He ripped his claws free from the wall, and my knees buckled as he let go. I grasped the wall to keep from sinking to the floor, to keep from grabbing him—to strike or caress, I didn’t know. I opened my eyes. He still smiled—smiled like an animal. “Why should I want someone’s leftovers?” I said, making to push him away. He grabbed my hands again and bit my neck. I cried out as his teeth clamped onto the tender spot where my neck met my shoulder. I couldn’t move—couldn’t think, and my world narrowed to the feeling of his lips and teeth against my skin. He didn’t pierce my flesh, but rather bit to keep me pinned. The push of his body against mine, the hard and the soft, made me see red—see lightning, made me grind my hips against his. I should hate him—hate him for his stupid ritual, for the female he’d been with tonight … His bite lightened, and his tongue caressed the places his teeth had been. He didn’t move—he just remained in that spot, kissing my neck. Intently, territorially, lazily. Heat pounded between my legs, and as he ground his body against me, against every aching spot, a moan slipped past my lips. He jerked away. The air was bitingly cold against my freed skin, and I panted as he stared at me. “Don’t ever disobey me again,” he said, his voice a deep purr that ricocheted through me, awakening everything and lulling it into complicity.

Individualism is a deeply imbedded narrative in Western cultures, and it plays a particularly important role in the maintenance of white supremacy

the idea of separated powers and of rules governing all the contenders for power became imbedded in British tradition over the centuries.

This is how it happens: the sun flies slower and slower, until it hangs suspended, motionless. And everything is locked, imbedded for eternity in greenish glass.

I believed that when someone was so imbedded in your heart, your soul, they never truly left.

Our sincere and innermost anxiety is not that we are insufficient. Our sincere and innermost fear is that we are prevailing and dominate. Our proficiency, not our incompetence is the misapprehension that most startles and worries us. It’s when we contemplate in retrospect that we demand of ourselves why am I extraordinary, striking, talented, and remarkable? Essentially, Why can’t you? A child of God blessed from the crown of you head to the soul of your feet. There is nonentity progressive about shrinking so individuals won't feel apprehensive around you. Every individual is predestined to shine. Humans were conceived to manifest the exaltation, magnificence, splendour, beauty or the glory of God imbedded in us . this gift is not some individual but in everyone

Work is the activity which corresponds to the unnaturalness of human existence, which is not imbedded in, and whose mortality is not compensated by, the species’ ever-recurring life cycle. Work provides an “artificial” world of things, distinctly different from all natural surroundings. Within its borders each individual life is housed, while this world itself is meant to outlast and transcend them all. The human condition of work is worldliness.

Habits, too, have tremendous gravity pull—more than most people realize or would admit. Breaking deeply imbedded habitual tendencies such as procrastination, impatience, criticalness, or selfishness that violate basic principles of human effectiveness involves more than a little willpower and a few minor changes in our lives. “Lift off” takes a tremendous effort, but once we break out of the gravity pull, our freedom takes on a whole new dimension.

As an act recedes into the past and becomes imbedded in the network of one’s individuality it seems more and more a product of fate – – inevitable. However, an act in the immediate present seems to be more a product of free will.

Everyone had believed for capitalism and democracy to grow, the corporation had to grow; though that was wrong, the idea stuck. Democracy was the meme, but corporate growth was an idea imbedded into that meme. Hard to shake one from the other.

In earlier times, decades, centuries, even when we drove ourselves mad, even when we lost days or years to drinking, drugging, pain, grief-- the years have always maintained their seasons: trees shedding their leaves for new buds; birds and insects flying away in formation and then returning; the luminous moon waxing and waning; the ocean tides flowing and ebbing; new growth, babies aborning, as certain as trauma, as certain as death. All things went on no matter the chaos inside us. There was a childish anger that everything just carried on, ignored our turmoil-- our grief-- but there was also a deep and profound comfort. We ourselves may be lost but the road continued ever winding... Have we disrupted that continuum? Can we no longer count on that continuity? Is that why our children are so afraid but also so unwilling to swallow systemic lies and deeply imbedded fallacies we allowed ourselves to live by? Because the future-- a future-- any future-- is no longer sure?

The moral aspect was merely a concomitant, a coverall for some deeper, almost forgotten purpose. That histoire should be story, lie and history all in one, was of a significance not to be despised. And that a story, given out as the invention of a creative artist, should be regarded as the most effective material for getting at the truth about its author, was also significant. Lies can only be imbedded in truth. They have no separate existence; they have a symbiotic relationship with truth. A good lie reveals more than the truth can ever reveal. To the one, that is, who seeks truth. To such a person there could never be cause for anger or recrimination when confronted with the lie. Not even pain, because all would be patent, naked and revelatory.

the Self stakes out its own territory within us to assure getting its own way, ordering our world to its likings. It has imbedded assumptions and privileges in our psyche; there is a momentum to its desires, motives, and presence in us. I call this the Self Life.

God, how I love it all. And who am I, God-whom-I-don't-believe-in? God-who-is-my-alter-ego? Suddenly he turn table switches to a higher speed, and in the whizzing that ensues I lose track of my identity. I act and react, and suddenly I wonder "Where is the girl that I was last year?... Two years ago?... What would she think of me now?" And I remember vaguely tolstoi's argument about fate and inevitability and free will. As an act recedes into the past and becomes imbedded in the network of one's individuality it seems more and more a product of fate - inevitable. However, an act in the immediate present seems to be more a product of free will.

You must be honest with yourself. In your deepest heart, you knew. My Father places the truth of knowing in every human heart. It is imbedded into humanity as surely as is instinct in the animal kingdom. It is why all peoples in all times have sought the Almighty. It is my Father’s way of calling his sons and daughters home. You

The Tarot embodies symbolical presentations of universal ideas, behind which lie all the implicits of the human mind, and it is in this sense that they contain secret doctrine, which is the realisation by the few of truths imbedded in the consciousness of all, though they have not passed into express recognition by ordinary people.

The existential vacuum is a widespread phenomenon of the twentieth century. This is understandable; it may be due to a twofold loss which man has had to undergo since he became a truly human being. At the beginning of human history, man lost some of the basic animal instincts in which an animal's behavior is imbedded and by which it is secured. Such security, like Paradise, is closed to man forever; man has to make choices. In addition to this, however, man has suffered another loss in his more recent development inasmuch as the traditions which buttressed his behavior are now rapidly diminishing. No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do. Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism). A statistical survey recently revealed that amount my European students, 25 percent showed a more-or-less marked degree of existential vacuum. Among my American students it is not 25 but 60 percent. The existential vacuum manifests itself mainly in a state of boredom. now we can understand Schopenhauer when he said that mankind was apparently doomed to vacillate eternally between the two extremes of distress and boredom. In actual fact, boredom is now causing, and certainly bringing to psychiatrists, more problems to solve than distress. And these problems are growing increasingly crucial, for progressive automation will probably lead to an enormous increase in leisure hours available to the average worker. The pity of it is that many of these will not know what to do with all their newly acquired free time.

It was a dead hole, smelling of synthetic leather and disinfectant, both of which odors seemed to emanate from the torn scratched material of the seats that lined the three walls. It smelled of the tobacco ashes which had flooded the two standing metal ashtrays. On the chromium lip of one, a cigar butt gleamed wetly like a chewed piece of beef. There was the smell of peanut shells and of the waxy candy wrappers that littered the floor, the smell of old newspapers, dry, inky, smothering and faintly like a urinal, the smell of sweat from armpits and groins and backs and faces, pouring out and drying up in the lifeless air, the smell of clothes—cleaning fluids imbedded in fabric and blooming horribly in the warm sweetish air, picking at the nostrils like thorns—all the exudations of the human flesh, a bouquet of animal being, flowing out, drying up, but leaving a peculiar and ineradicable odor of despair in the room as though chemistry was transformed into spirit, an ascension of a kind, …Light issuing from spotlights in the ceiling was sour and blinding like a sick breath. There was in that room an underlying confusion in the function of the senses. Smell became color, color became smell. Mute started at mute so intently they might have been listening with their eyes, and hearing grew preternaturally acute, yet waited only for the familiar syllables of surnames. Taste died, mouth opened in the negative drowsiness of waiting.

A city finds its life through the humans who inhabit it. When they go, what is truly left? Just silent stones, witnesses to the history but mute in its telling, remaining thus while slowly turning to rubble. It saddens me that life’s moments are thus lost, that one cannot experience the past in the same rich vibrancy as the present. You live the moments and then relegate them to memory, now just two-dimensional shadows, pictures without depth, stripped of their purest emotion, their tactile connections no longer accessible. You try to recall, but can bring back only a fraction of the event lived. The rest is gone, never to be as full and complete as it was in that one place at that one time. That was what I thought as I studied these stone remains; that all the tangible things experienced here abide somewhere in time, but can never again be wholly re-animated, now just ghosts imbedded in the crumbling walls and in the fading memories of those who once lived here.

I must have roamed dementedly about for a time in the streets. When I at last got back to my own place, Faustine was again there ahead of me, coiled torpid in the bed like a loathsome boa-constrictor. She was already in the never-never land where ghouls like her belonged. I covered her face with one of the pillows, pressed down upon it with the weight of my whole body, held it there until she should have been dead ten times over. Yet when I removed the pillow to look, the black of strangulation was missing from her face. She was still in that state of suspended animation that defied me, a taunting smile visible about her lips. I had a gun in my valise, from years before when I'd been on an engineering job in the jungles of Ecuador. I got it out, looked it over. It was still in good working order, although it only had one bullet left in it. That one would be enough. She wasn't going to escape me! I pressed the muzzle to her smooth white forehead, mid-center. "Die, damn you!" I growled, and pulled the trigger back. It exploded with a crash. A film of smoke hid her face from me for a minute. When it had cleared again, I looked. There was no bullet-hole in her skull! A black powder-smudge marked the point of contact. The gun dropped to the floor with a thud. That ineradicable smile still glimmered up at me, as if to say: "You see? You can't." I rubbed my finger over the black; the skin was unbroken underneath. A blank cartridge, that must have been it. I raised her head; there was a rent in the sheet under it. I probed through it with two fingers. I could feel the bullet lying imbedded down in the stuffing of the mattress. ("Vampire's Honeymoon)

The full Christian experience, however, is not an individual experience which may be isolated from all else; it is, unconditionally, an experience within the context of the Church. It is 'a personal history which is imbedded in the greater history of the Church - a spiritual becoming which is incarnate and is lived within the Church's own process of becoming. It is the effort to develop what has been given, to discover what is hidden, the effort to attain to oneself by attaining, though the Church and within her, to the mystery of Christ, the Saviour'.

The American Revolution is sometimes said to have brought about the separation of church and state. The northern states made such declarations, but after 1776 they adopted taxes that forced everyone to support Christian teachings. William G. McLoughlin, quoting Supreme Court Justice David Brewer in 1892 that “this is a Christian nation,” says of the separation of church and state in the Revolution that it “was neither conceived of nor carried out. . . . Far from being left to itself, religion was imbedded into every aspect and institution of American life.

I try to tell them that all words are plastic. Word images begin to distort in the instant of utterance. Ideas imbedded in a language require that particular language for expression. This is the very essence of the meaning within the word exotic. See how it begins to distort? Translation squirms in the presence of the exotic. The Galach which I speak here imposes itself. It is an outside frame of reference, a particular system. Dangers lurk in all systems. Systems incorporate the unexamined beliefs of their creators. Adopt a system, accept its beliefs, and you help strengthen the resistance to change.

My earliest recollections of a school-life, are connected with a large, rambling, Elizabethan house, in a misty-looking village of England, where were a vast number of gigantic and gnarled trees, and where all the houses were excessively ancient. In truth, it was a dream-like and spirit-soothing place, that venerable old town. At this moment, in fancy, I feel the refreshing chilliness of its deeply-shadowed avenues, inhale the fragrance of its thousand shrubberies, and thrill anew with undefinable delight, at the deep hollow note of the church-bell, breaking, each hour, with sullen and sudden roar, upon the stillness of the dusky atmosphere in which the fretted Gothic steeple lay imbedded and asleep.

The baron had one hand pressed to the nape of his neck, and the chest of his shirt was speckled with drops of blood. 'Were you bitten?' 'Yes' His face was pale, his lips colorless, and from them poked a pair of bloody red fangs - Taki's throat had been torn open. 'And that awoke it in you, too?' D's ears caught a distant voice. *You were my only success.* Taki's voice came back to him. *Save me D.* D heard the blue voice. 'D - destroy me.' 'No one has hired me.' 'I'll be the client.' 'I see.' For an instant, two streaks of light adorned the transparent morn. The light from the baron skimmed by D as the Hunter bent back far, imbedding itself in the floor, while D's blade pinned the Nobleman's chest to the wall.

I doubt it's a strictly factual account, but these attitudes are deeply imbedded. Which means that our only hope of changing them, of ending the wrecks, lies not in stopping or even changing the Internet -- even with the best blocking functions, report-abuse functions, real-name transparency protocols, and twenty-four-hour moderation in the world, hate (to quite Jurassic Park) finds a way -- but in changing ourselves, and our definitions of womanhood. We have to stop believing that when a woman does something we don't like, we are qualified and entitled to punish her, violate her, or ruin her life. We have to change our ideas of what a "good" woman, or a "likable" woman, or simply a "woman who can leave her house without fearing for her life because she is a woman," can be.

We don’t want to admit that we are fundamentally dishonest about reality, that we do not really control our own lives. We don’t want to admit that we do not stand alone, that we always rely on something that transcends us, some system of ideas and powers in which we are imbedded and which support us. This power is not always obvious. It need not be overtly a god or openly a stronger person, but it can be the power of an all absorbing activity, passion, a dedication to a game, a way of life, that like a comfortable web keeps a person buoyed up and ignorant of himself, of the fact that he does not rest on his own centre. All of us are driven to be supported in a self-forgetful way, ignorance of what energies we really draw on, of the kind of lie we have fashion in order to live securely and serenely.

We may not like thinking about it, but germs crawl eternally over every speck of our planet. Our own bodies are bacterial condos, with established relationships between the upstairs and downstairs neighbors. Without these regular residents, our guts are easily taken over by less congenial newcomers looking for low-rent space. What keeps us healthy is an informed coexistence with microbes, rather than the micro-genocide that seems to be the rage lately. Germophobic parents can now buy kids' dinnerware, placemats, even clothing imbedded with antimicrobial chemicals. Anything that will stand still, if we mean to eat it, we shoot full of antibiotics. And yet, more than 5,000 people in the United States die each year from pathogens in our food. Sterility is obviously the wrong goal, especially as a substitute for careful work.

horizontal division between clearness and opacity, but were imbedded in an elastic body of a monotonous pallor throughout. There was no perceptible motion in the air, not a visible drop of water fell upon a leaf of the beeches, birches, and firs composing the wood on either side. The trees stood in an attitude of intentness, as if they waited longingly for a wind to come and rock them. A startling quiet overhung all surrounding things—so completely, that the crunching of the waggon-wheels was as a great noise, and small rustles, which had never obtained a hearing except by night, were distinctly individualized. Joseph Poorgrass looked round upon his sad burden as it loomed faintly through the flowering laurustinus, then at the unfathomable gloom amid the high trees on each hand, indistinct, shadowless, and spectre-like in their monochrome of grey. He felt anything but cheerful, and wished he had the company even of a child or dog. Stopping the horse, he listened. Not a footstep or wheel was audible anywhere around, and the dead silence was broken only by a heavy particle falling from a tree through the evergreens and alighting with a smart rap upon the coffin of poor Fanny. The fog had by this time saturated the trees, and this was the first dropping of water from the overbrimming leaves. The hollow echo of its fall reminded the waggoner painfully of the grim Leveller. Then hard by came down another drop, then two or three. Presently there was a continual tapping of these heavy drops upon the dead leaves, the road, and the travellers. The nearer boughs were beaded with the mist to the greyness of aged men, and the rusty-red leaves of the beeches were

Generally we think of white supremacist views as having their origins with the unlettered, underprivileged, poorer-class whites. But the social obstetricians who presided at the birth of racist views in our country were from the aristocracy: rich merchants, influential clergymen, men of medical science, historians and political scientists from some of the leading universities of the nation. With such a distinguished company of the elite working so assiduously to disseminate racist views, what was there to inspire poor, illiterate, unskilled white farmers to think otherwise? Soon the doctrine of white supremacy was imbedded in every textbook and preached in practically every pulpit. It became a structural part of the culture. And men then embraced this philosophy, not as the rationalization of a lie, but as the expression of a final truth.

The existential vacuum is a widespread phenomenon of the twentieth century. This is understandable; it may be due to a twofold loss which man has had to undergo since he became a truly human being. At the beginning of human history, man lost some of the basic animal instincts in which an animal’s behavior is imbedded and by which it is secured. Such security, like Paradise, is closed to man forever; man has to make choices. In addition to this, however, man has suffered another loss in his more recent development inasmuch as the traditions which buttressed his behavior are now rapidly diminishing. No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do. Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).

The existential vacuum is a widespread phenomenon of the twentieth century. This is understandable; it may be due to a twofold loss which man has had to undergo since he became a truly human being. At the beginning of human history, man lost some of the basic animal instincts in which an animal's behaviour is imbedded and by which it is secured. Such security, like Paradise, is closed to man forever; man has to make choices. In addition to this, however, man has suffered another loss in his more recent development inasmuch as the tradition which buttressed his behaviour are now rapidly diminishing. No instinct tells him what he has to do, and no tradition tells him what he ought to do; sometimes he does not even know what he wishes to do. Instead, he either wishes to do what other people do (conformism) or he does what other people wish him to do (totalitarianism).

… A destitute joins me and wants admittance into my soul, and I am thus not destitute enough. Where was my destitution when I did not live it? I was a player at life, one who thought earnestly about life and lived it easily. The destitute was far away and forgotten. Life had become difficult and murkier. Winter kept on going, and the destitute stood in snow and froze. I join myself with him, since I need him. He makes living light and easy. He leads to the depths, to the ground where I can see the heights. Without the depths , I do not have the heights. I may be on the heights, but precisely because of that I do not become aware of the heights. I therefore need the bottommost for my renewal. If I am always on the heights, I wear them out and the best becomes atrocious to me. But because I do not want to have it, my best becomes a horror to me. Because of that I myself become a horror, a horror to myself and to others, and a bad spirit of torment. Be respectful and know that your best has become a horror, with that you save yourself and others from useless torment. A man who can no longer climb down from his heights is sick, and he brings himself and others to torment. If you have reached your depths, then you see your height light up brightly over you, worthy of desire and far-off, as if unreachable, since secretly you would prefer not to reach it since it seems unattainable to you. For you also love to praise your heights when you are low and to tell yourself that you would have only left them with pain, and that you did not live so long as you missed them. It is a good thing that you have almost become the other nature that makes you speak this way. But at bottom you know that it is not quite true. At your low point you are no longer distinct from your fellow beings. You are not ashamed and do not regret it, since insofar as you live the life of your fellow beings and descend to their lowliness you also climb into the holy stream of common life, where you are no longer an individual on a high mountain, but a fish among fish, a frog among frogs. Your heights are your own mountain, which belongs to you and you alone. There you are individual and live your very own life. If you live your own life, you do not live the common life, which is always continuing and never-ending, the life of history and the inalienable and ever-present burdens and products of the human race. There you live the endlessness of being, but not becoming. Becoming belongs to the heights and is full of torment. How can you become if you never are? Therefore you need your bottommost, since there you are. But therefore you also need your heights, since there you become. If you live the common life at your lowest reaches, then you become aware of your self. If you are on your heights, then you are your best, and you become aware only of your best, but not that which you are in the general life as a being. What one is as one who becomes, no one knows. But on the heights, imagination is as its strongest. For we imagine that we know what we are as developing beings, and even more so, the less we want to know what we are as beings. Because of that we do not love the condition of our being brought low, although or rather precisely because only there do we attain clear knowledge of ourselves. Everything is riddlesome to one who is becoming, but not to one who is. He who suffers from riddles should take thought of his lowest condition; we solve those from which we suffer, but not those which please us. To be that which you are is the bath of rebirth. In the depths, being is not an unconditional persistence but an endlessly slow growth. You think you are standing still like swamp water, but slowly you flow into the sea that covers the earth’s greatest deeps, and is so vast that firm land seems only an island imbedded in the womb of the immeasurable sea.

When using the Law of Attraction to manifest one’s more desired reality, it is not simply enough to shift one’s conscious thoughts – for it is actually our beliefs that ‘attract’ the reality. Our thoughts are of our Conscious Mind, while our beliefs rest within our Subconscious Mind. The Conscious Mind acts as the objective observer and receiver of information, while the Subconscious Mind acts as storage and the subjective projector of reality. Projector meaning that the Subconscious Mind projects out, or creates, the perceived reality we see by 1) attracting the vibrational matching experiences in alignment with our beliefs, and 2) coloring the film (information) received through the Conscious Mind in accordance with our belief systems (perception). How we see reality is strongly hued by the beliefs imbedded within us. Thus: shift a belief – shift reality. For example: We are treated exactly the way we expect to be treated by the world and its people. Call to Action: Adopt beliefs that are empowering, heart-connecting, and full of gratitude and peace.

The black hole of the galaxy swallows the boiling energy of human fury. Soon my waning fume will be obscured forevermore, all insignia of my ionized essence tucked into the anonymous pleat of the universe’s billowing skirt. Until the coarse earth’s rank mustiness calls for me, can I take comfort living purposefully in the rhythms of an ordinarily life? Can I unabashedly absorb the scintillating jewels in the daily milieu? Can I savor an array of pleasantries with my tongue, ears, nose, eyes, lips, and fingertips? Can I take solace in the tenderness of the nights by singing out songs of love and heartache? Can I devote the dazzle of daylight and the vastness of the night’s starriness to investigate life, make a concerted effort to reduce imbedded ignorance, and penetrate layers of obdurate obliviousness? Can I conduct a rigorous search for wisdom irrespective of wherever this journey takes me? Can I make use of the burly pack of prior personal experiences to increase self-awareness? Can I aspire to go forward in good spirits and cheerfully accept all challenges as they come? Can I skim along the delicate surface of life with a light heart until greeting an endless sleep with a begrudging grin in the coolness of the ebbing light?

But more importantly,  I agree with a CIA assessment that  “ all US military Combatant Commands,  Services , the National Guard Bureau, and The Joint Staff  will be devoid of learning about the psychology,  intent, rationale, and hatred imbedded in Islamic Radical Theory.” So from my professional  perspective,  I should never have been taught by the CIA and DARPA the following fields of knowledge—Soviet Communism;  Agitation Propaganda;  Political Psychology;  National Character Studies[ replete with their customs, hatreds and proclivities];  US Imperialism;  Arab Terrorism;  Muslim Terrorism;  Jewish Terrorism; Zionist Terrorism; Hindu Terrorism;  Christian Terrorism. As a matter of fact,  to put it very simply,  I should never had read both the Declaration of Independence and the Constitution because both are extremely subversive documents dedicated to the eradication of any interference both military or civilian to the wellbeing of our republic---this wonderful experiment called America.                 This kind of censorship, in any form, in both the military and civilian sectors of our society begets the tyranny of today and suppression of tomorrow. And that leads, to … oh my God!  A Revolution! Perhaps…. a Second American Revolution.

To our amazement Jimmy received a letter, dated August 20, 1963, from Bertrand Russell, the world-famous philosopher and peace activist, saying “I have recently finished your remarkable book The American Resolution” and “have been greatly impressed with its power and insight.” The letter goes on to ask for Jimmy’s views on whether American whites “will understand the negro [sic] revolt because “the survival of mankind may well follow or fail to follow from political and social behavior of Americans in the next decades.” On September 5 Jimmy wrote back a lengthy reply saying among other things that “so far, with the exception of the students, there has been no social force in the white population which the Negroes can respect and a handful of liberals joining in a demonstration doesn’t change this one bit.” Russell replied on September 18 with more questions that Jimmy answered in an even longer letter dated December 22. Meanwhile, Russell had sent a telegram to the November 21 Town Hall meeting in New York City at which Jimmy was scheduled to speak, warning Negroes not to resort to violence. In response Jimmy said at the meeting that “I too would like to hope that the issues of our revolt might be resolved by peaceful means,” but “the issues and grievances were too deeply imbedded in the American system and the American peoples so that the very things Russell warned against might just have to take place if the Negroes in the U.S.A. are ever to walk the streets as free men.” In his December 22 letter Jimmy repeats what he said at the meeting and then patiently explains to Russell that what has historically been considered democracy in the United States has actually been fascism for millions of Negroes. The letter concludes: I believe that it is your responsibility as I believe that it is my responsibility to recognize and record this, so that in the future words do not confuse the struggle but help to clarify it. This is what I think philosophers should make clear. Because even though Negroes in the United States still think they are struggling for democracy, in fact democracy is what they are struggling against. This exchange between Jimmy and Russell has to be seen to be believed. In a way it epitomizes the 1960s—Jimmy Boggs, the Alabama-born autoworker, explaining the responsibility of philosophers to The Earl Russell, O.M., F.R.S., in his time probably the West’s best-known philosopher. Within the next few years The American Revolution was translated and published in French, Italian, Japanese, Spanish, Catalan, and Portuguese. To this day it remains a page-turner for grassroots activists because it is so personal and yet political, so down to earth and yet visionary.

I met [Martin] Amis once, after arriving too early for a party at a bar in Manhattan. He was smaller than I expected, with a tall, handsome head... He glanced at the Roth novel I had on me, When She Was Good. ‘He stumbled there’, he said. And then he proceeded to do what’s not really done anymore at literary parties, if it ever was, and intoned verbatim: She was so deeply imbedded in my consciousness that for the first year of school I seem to have believed that each of my teachers was my mother in disguise. As soon as the last bell had sounded, I would rush off for home, wondering as I ran if I could possibly make it to our apartment before she had succeeded in transforming herself. Invariably she was already in the kitchen by the time I arrived, and setting out my milk and cookies. Instead of causing me to give up my delusions, however, the feat merely intensified my respect for her powers. And then it was always a relief not to have caught her between incarnations anyway – even if I never stopped trying; I knew that my father and sister were innocent of my mother’s real nature, and the burden of betrayal that I imagined would fall to me if I ever came upon her unawares was more than I wanted to bear at the age of five. I think I even feared that I might have to be done away with were I to catch sight of her flying in from school through the bedroom window, or making herself emerge, limb by limb, out of an invisible state and into her apron. And it went on. He had the first few pages of Portnoy’s Complaint to hand like a hip flask.

finally there was only one corpse left. A large man, weighing well over two hundred pounds, lay tightly wedged between two boulders deeply imbedded in the earth. His shirtless torso had a sickly greenish sheen. The only way to dislodge the man was to wrap arms around him in a bear hug and pull him from the rocks—not a pleasant prospect. We huddled in a silent group and looked at the dead man, building our resolve. Finally, SSgt. Ken Bollinger spoke, “I’ll do it.” The rest of us sighed in relief. Ken had a body builder’s muscular physique. He would need his great strength to free the wedged corpse. Sergeant Bolliger positioned a vinyl body bag next to the man-in-the-rocks. Then he lay on top of the corpse and worked his arms under and around the dead man’s chest. He intertwined his fingers, locked his grip and squirmed to his knees, struggling for leverage. As Ken heaved upwards we watched in awe as his muscles bunched and his face reddened with herculean exertion. And suddenly, the man-in-the-rocks came apart in the middle, his entrails spilling onto the ground. Some of us groaned and turned away, but Sergeant Bollinger was unfazed. He methodically filled the body bag with the largest parts of the corpse, then scooped the remaining organs and pieces into the bag. When he was finished not a speck of the person remained on the ground. We gave him kudos as he slowly stood. His uniform was slick with gore and stank of death, but he appeared totally unfazed. We all praised him, “That was hardcore Ken.” he looked at us quizzically, genuinely taken aback. “No big deal.” he said.

With the term vita activa, I propose to designate three fundamental human activities: labor, work, and action. They are fundamental because each corresponds to one of the basic conditions under which life on earth has been given to man. Labor is the activity which corresponds to the biological process of the human body, whose spontaneous growth, metabolism, and eventual decay are bound to the vital necessities produced and fed into the life process by labor. The human condition of labor is life itself. Work is the activity which corresponds to the unnaturalness of human existence, which is not imbedded in, and whose mortality is not compensated by, the species’ ever-recurring life cycle. Work provides an “artificial” world of things, distinctly different from all natural surroundings. Within its borders each individual life is housed, while this world itself is meant to outlast and transcend them all. The human condition of work is worldliness. Action, the only activity that goes on directly between men without the intermediary of things or matter, corresponds to the human condition of plurality, to the fact that men, not Man, live on the earth and inhabit the world. While all aspects of the human condition are somehow related to politics, this plurality is specifically the condition—not only the conditio sine qua non, but the conditio per quam—of all political life. Thus the language of the Romans, perhaps the most political people we have known, used the words “to live” and “to be among men” (inter homines esse) or “to die” and “to cease to be among men” (inter homines esse desinere) as synonyms.

I was about to pass him when he grabbed me, so fast that I didn't see anything until he had me pinned against the wall. The cookie dropped from my hand as he grasped my wrists. 'I smelled you,' he breathed, his painted chest rising and falling so close to mine. 'I searched for you, and you weren't there.' He reeked of magic. When I looked into his eyes, remnants of power flickered there. No kindness, none of the wry humour and gentle reprimands. The Tamlin I knew was gone. 'Let go,' I said as evenly as I could, but his claws punched out, imbedding in the wood above my hands. Still riding the magic, he was half-wild. 'You drove me mad,' he growled, and the sound trembled down my neck, along my breasts until they ached. 'I searched for you, and you weren't there. When I didn't find you,' he said, bring his face closer to mine, until we shared breath, 'it made me pick another.' I couldn't escape. I wasn't entirely sure I wanted to. 'She asked me not to be gentle with her, either,' he snarled, his teeth bright in the moonlight. He brought his lips to my ear. 'I would have been gentle with you, though.' I shuddered as I closed my eyes. Every inch of my body went taut as his words echoed through me. 'I would have had you moaning my name throughout it all. And I would have taken a very, very long time, Feyre.' He said my name like a caress, and his hot breath tickled my ear. My back arched slightly. He ripped his claws free from the wall, and my knees buckled as he let go. I grasped the wall to keep from sinking to the floor, to keep from grabbing him- to strike or caress, I didn't know. I opened my eyes. He still smiled- smiled like an animal.

A serious reader of fiction is an adult who reads, let's say, two or more hours a night, three or four nights a week, and by the end of two or three weeks he has read the book. A serious reader is not someone who reads for half an hour at a time and then picks the book up again on the beach a week later. While reading, serious readers aren't distracted by anything else. They put the kids to bed, and then they read. They don't watch TV intermittently or stop off and on to shop on-line or to talk on the phone. There is, indisputably, a rapidly diminishing number of serious readers, certainly in America. Of course, the cause is something more than just the multitudinous distractions of contemporary life. One must acknowledge the triumph the screen. Reading, whether serious or frivolous, doesn't stand a chance against the screen: first, the movie screen, then the television screen, now the proliferating computer screen, one in your pocket, one on your desk, one in your hand, and soon one imbedded between your eyes. Why can't serious reading compete? Because the gratifications of the screen are far more immediate, graspable, gigantically gripping. Alas, the screen is not only fantastically useful, it's fun, and what beats fun? There was never a Golden Age of Serious Reading in America but I don't remember ever in my lifetime the situation being as sad for books – with all the steady focus and uninterrupted concentration they require – as it is today. And it will be worse tomorrow and even worse the day after. My prediction is that in thirty years, if not sooner, there will be just as many people reading serious fiction in America as now read Latin poetry. A percentage do. But the number of people who find in literature a highly desirable source of sustaining pleasure and mental stimulation is sadly diminished.

Everywhere power has to be seen in order to give the impression that it sees. But this is not the case. It doesn't see anything. It is like a woman walled up in a 'peepshow'. It is separated from society by a two-way mirror. And it turns slowly, undresses slowly, adopting the lewdest poses, little suspecting that the other is watching and masturbating in secret. The metro. A man gets on - by his glances, gestures and movements, he carves out a space for himself and protects it. From that space, he sets his actions to those of the neighbouring, approximate molecules. He becomes the centre of a physical pressure, sniffs out hostile vibrations and emanations, or friendly ones, on the verge of panic. He joins up with others out of fear. He innervates his whole body with a calculated indifference, wraps himself in a superficial reverie, created only to keep others at a distance. He deciphers nothing, protects himself from the crossfire of everyone's gazes and sets his own as a backhand down the line, staring at a particular face at the back of the carriage until the very lightness of his stare stirs the other in his sleep. When the train accelerates or brakes, all the bodies are thrown in the same direction, like the shoals of fish which change direction simultaneously. The marvellous underwater lethargy of the metro, the self-defence of the capillary systems, the cruel play of vague thoughts - all while waiting for the stop at Faidherbe-Chaligny. The crucial thing is not to have sweeping views of the future, but to know where to plant your primal scene. The danger for us is that we'll keep running up against the wall of the Revolution. For this is the source of our misery: our phobias, our prohibitions, our phantasies, our utopias are imbedded in the nineteenth century, where their foundations were laid down. We have to put an end to this historical coagulation. Beyond it, all is permitted. It will perhaps be the adventure of the end of the century to dissolve the wall of the Revolution and to plunge on beyond it, towards the marvels of form and spirit.

As dying men are told to have their past unreel before them Fleming had been gainsaid a kaleidoscopic view of his future. In the space of seconds whole sequences unspooled before him. They stood before a Bible-holding preacher. Hand in hand they stood before a crib where lay their firstborn. They stood shoulder to shoulder against a world that did its utmost to drive them to their knees and they prevailed. She knelt before his grave, tousled gray curls swinging, and imbedded into the clay a single white rose. There was a mist of tears in her eyes. He saw all this instantly, not as a future cast in stone but as a swirling maelstrom of events that could be mastered and controlled. It was a future to aspire to. Fleming considered himself a fairly stubborn and persistent person, and he planned to aspire as hard as he could.

Habits, too, have tremendous gravity pull—more than most people realize or would admit. Breaking deeply imbedded habitual tendencies such as procrastination, impatience, criticalness, or selfishness that violate basic principles of human effectiveness involves more than a little willpower and a few minor changes in our lives. “Lift off” takes a tremendous effort, but once we break out of the gravity pull, our freedom takes on a whole new dimension.

If civilized society has not yet outgrown war, as it outgrew less respectable manifestations of primitive magic, like child sacrifice and cannibalism, it is partly because the city itself in its structure and institutions continued to give war both a durable concrete form and a magical pretext for existence. Beneath all war's technical improvements lay an irrational belief, still deeply imbedded in the collective unconscious: only by wholesale human sacrifice can the community be saved.

ALMA, which is the Spanish word for soul and stands for Adoptees' Liberty Movement Association. The organization believes that, "The denial of an adult human being's right to the truth of his origin creates a scar which is imbedded in his soul forever.

impose our own cultural ideas on the text without thinking. The Bible’s message must not be subjected to cultural imperialism. Its message transcends the culture in which it originated, but the form in which the message was imbedded was fully permeated by the ancient culture. This was God’s design and we ignore it at our peril. Sound interpretation proceeds from the belief that the divine and human authors were competent communicators and that we can therefore comprehend their communication. But to do so, we must respect the integrity of the author by refraining from replacing his message with our own.

in when I gave in to my imbedded tendencies to fly off track.

Loss of Self – when people’s lives are dominated by emotion, which is the result of living in a tumultuous home with addiction, they become ‘fused’ or dominated by automatic emotional responses. This differs from a healthy mindset where the person has balance between emotion and intellect. Decision making and coping with stress is much easier for this type of person. They are also more independent. This is not the case with a codependent person. Violence and neglect – Both are common in families with addiction. One study done in three major metropolitan areas revealed that 78% of all cases of children put into foster care involved substance abuse by the parents. Homicide is only a step away. Emotional damage – Children raised in households with addiction have negative feelings deeply imbedded, including anger, hate, guilt, blame, and shame.

I became particularly interested in how perceptions are formed, how they govern the way we see, and how the way we see governs how we behave. This led me to a study of expectancy theory and self-fulfilling prophecies or the “Pygmalion effect,” and to a realization of how deeply imbedded our perceptions are. It taught me that we must look at the lens through which we see the world, as well as at the world we see, and that the lens itself shapes how we interpret the world.

Myths Ideology differs from myth in three important respects: first the myth is imbedded much more deeply in the soul, sinks its roots much farther down, is more permanent, and provides man with a fundamental image of his condition and the world at large. Second, the myth is much less "doctrinaire"; an ideology (which is NOT a doctrine because it is BELIEVED and not PROVED) is first of all a set of ideas, which, even when they are irrational, are still ideas. The myth is more intellectually diffuse; it is part emotionalism, part affective response, part a sacred feeling, and more important. Third, the myth has stronger powers of activation whereas ideology is more passive (one can believe in an ideology and yet remain on the sidelines). The myth does not leave man passive: it drives him to action.

This is also the central reason why Christians do not observe the seventh day as their day of rest. Given the “everlasting” language of the Old Testament with regard to the sabbath, nothing short of a new creation could have moved that day from the seventh to the first. The seventh day was imbedded in the created order, and it would stay that way until the created order was overhauled, redone, re-created—which it was in the resurrection of Jesus.

Like Margarita Chant Papandreou, president of the Women's Union of Greece, she can say, " I do want to argue that women's values, whether they are biologically imbedded or culturally instilled, are clearly more anti-war, more anti-violence, more for the preservation of life than are male values.

From the neck up, I was regal: my face was adorned with cosmetics- rouge on my lips, a smearing of gold dust on my eyelids, kohl lining my eyes- and my hair was coiled around a small golden diadem imbedded with lapis lazuli. But from the neck down, I was a heathen god's play-thing. They had continued the pattern of the tattoo on my arm, and once the blue-black paint had dried, they placed on me a gauzy white dress. If you could call it a dress. It was little more than two long shafts of gossamer, just wide enough to cover my breasts, pinned at each shoulder with gold brooches. The sections flowed down to a jewelled belt slung low across my hips, where they joined into a single piece of fabric that hung between my legs and to the floor. It barely covered me, and from the cold air on my skin, I knew that most of my backside was left exposed.

Russia through the waning days of the Soviet Union and into the heyday after the fall, the Red Mafia was imbedded in almost all facets of state affairs. The bratva was not an outside criminal threat, but rather part of the government itself. When Stalin betrayed his criminal ties during the Great Purge, he inadvertently created an even stronger organization that had survived and thrived to this day.

It is by constant and conscientious attention to daily duties that thoroughness and conscientiousness and honorableness are imbedded in our beings.

Good documents the continuing social science research that summarizes the theoretical understandings of a dual state in the US: an openly apparent and widely recognized public governmental bureaucracy existing in tandem with a secretive security state imbedded in public and private intelligence agencies. This parallel state operates in support of our capital empire at the bequest of a hidden sovereign power elite.

Not only is the lower astral realm made up of our collective negative thoughts and emotions, but we continually feed it through our negativity, including negative forms of entertainment. Violent movies, television shows, and music that exaggerate people's fears and cruel behavior may seem exciting but they only exacerbate the baser thoughts of society. The creators of such negative images may be under the influence of ghosts of the lower astral world. All is energy, and negative energy like fear, anger and hate becomes imbedded in the lower astral level.

The "pull" of this quicksand was so strong that four of us were unable to lift a steer's tail out, once it was imbedded in the sand. And when we had released a tail by burrowing around it to arm's length and freed it, it would sink of its own weight in a minute's time until it would have to be burrowed out again. To avoid this we had to coil up the tails and tie them with a soft rope hobble.

We’ll probably have computer chips imbedded within our own bodies in the next few years, and soon anyone with the power, like a government for instance, will be able to know everything about you by merely tapping a keyboard.

WORK MAKES MEN. A university is not merely a place for making scholars, it is a place for making Christians. A farm is not a place for growing corn, it is a place for growing character, and a man has no character except that which is developed by his life and thought. God's Spirit does the building through the acts which a man performs from day to day. A student who cons out every word in his Latin and Greek instead of consulting a translation finds that honesty is translated into his character. If he works out his mathematical problems thoroughly, he not only becomes a mathematician, but becomes a thorough man. It is by constant and conscientious attention to daily duties that thoroughness and conscientiousness and honorableness are imbedded in our beings. Character is

I have discovered that there are deeply coded Illuminist messages incorporated and imbedded in the architectural specifications of these many new pyramids. Satanic leaders are well aware of the Luciferian intent of the pyramids and this is why this design is so immensely popular among the wealthy, elite builders of today’s Illuminati global network. The Secret Doctrine of the Pyramid involves the initiation of all humanity into the coming prisoner matrix of the New World Order. Its design also inspires the devotion of Illuminists because the pyramid contains within its sun–bright walls the womb of the goddess. Its exterior pictures in symbolic art the phallus of the Mystery Religion god whom they devoutly worship. All this I explain in my eye–opening video.

And it came to her that the pleasure and stability of dining rooms had always occurred against such a backdrop, against the catastrophic background of universal chaos; such moments of calm were things as fragile and transitory as soap bubbles, destined to burst almost as soon as they blew into existence. Groups of friends, rooms, streets, years, none of them would last. The illusion of stability was created by a concerted effort to ignore the chaos they were imbedded in.

All of life is covenant. Imbedded in the idea of prayer is a richly textured view of the world where all of life is organized around invisible bonds or covenants that knit us together. Instead of a fixed world, we live in our Father’s world, a world built for divine relationships between people where, because of the Good News, tragedies become comedies and hope is born.

I turned my wrist over and smiled at my very own butterfly imbedded artfully and permanently into my skin. It was simple…just a black outline...a cookie cutter tattoo.  At least that was what Max had called it. Gently I traced the outline and remembered the day I got it. I was just eighteen, and scared to death, but I wanted it so badly. To make me feel better, Max decided to get one as well. It would be his sixth tattoo…not his first time under the ink gun. He was a pro in my eyes and so having him there helped. He teased me about my choice saying I was too girly, but when the work was done, he had looked at me with admiration. “It suits you,” he had whispered. “It’s pretty and uncomplicated…just like you.” He’d leaned in and kissed me gently. I can still feel the scrape of his stubble and the warmth of his lips. The hazel eyes were earnest, as he pulled away. “What did you get?” I had asked, still overwhelmed by him. That crooked grin set the butterflies to flight in my stomach. He’d chuckled and went for the hem of his shirt, lifting it up on the left side. I’d seen the beautiful angel he had gone back time and time again to be finished. It was a twist of wings and shadows and it raveled down the entire rib cage ending just at his hip. It was a masterpiece.  I had admired it for an instant before I noticed the change. I had covered my mouth and gasped in surprise. Woven into one of the angel’s wings was my name.

In addition to the above a few tons of Mammoth ivory are received from time to time from the Arctic regions and Siberia, and although of unknown antiquity, some tusks are equal in every respect to ivory which is obtained in the present day from elephants newly killed; this, no doubt, is owing to the preservative effects of the ice in which the animals have been imbedded for many thousands of years. In the year 1799 the entire carcase of a mammoth was taken from the ice, and the skeleton and portions of the skin, still covered with reddish hair, are preserved in the Museum of St. Petersburg: it is said that portions of the flesh were eaten by the men who dug it out of the ice.]

This is the M74 assault weapon. Developed during the war, in about 2025, near as we could tell, it is by far the most advanced infantry weapon ever made. The weapon itself is incredibly impressive, but it is the platform that really makes it incredible. It fires a .202 caliber round that has a small bundle of titanium flechettes imbedded in soft lead and jacketed in a copper alloy. While the caliber sounds small, the Muzzle velocity is fifty eight hundred feet per second, which gives it more kinetic energy than the rounds you fired with your M1.” He handed Jack one of the rounds. It looked like just a bullet, not an entire round. “When the round hits a target, the lead mushrooms like the ammo you are used to, but the flechettes spread out and continue on, tearing through just about any kind of armor you can imagine. Soft targets just cause the flechettes to sprawl through the body and cause maximum damage. The ammunition magazine holds two hundred rounds and weighs less than the twenty round magazine of the M14. The casing is only three quarters of an inch long and the entire round is a little over an inch. It uses a chemical that burns eight times faster than gunpowder and expands over fifteen times more. The reason the round is so small is because the chemical propellant is solid and doesn’t need a shell. It is completely consumed when firing, so nothing to eject. The gun uses a hybrid closed bolt system that completely contains the explosion, routing the excess energy to power the action, and even to help counter the recoil.” “Fifty eight hundred feet per second? Even a bullet that small needs a heck of a lot of energy to get moving that fast. This thing must kick like a mule.” “Actually, the action on the weapon uses a shock absorber filled with a magnetic fluid that changes viscosity depending on what the fire rate is set to. If you fire a single round, it softens up to make recoil almost nonexistent. If you go automatic, it stiffens up to increase the cyclic rate. The weapon itself is made of composite carbon fiber and titanium alloys, with a frictionless surface in the barrel and on all moving components. It’s a bitch to clean because each piece is like wet ice, but it almost never needs cleaning because nothing will stick to any part that matters.” He

The extraction of deep wisdom can be done at any age, and if we are to love the time of our life, it must be. Imbedded within us is the deeper story we came to live, and the core issue at every age for any awakened human being is the extent to which we are living that story in the present moment.

We’re linked to computers in hundreds of ways we don’t even know about. They’re being absorbed into our surroundings, and soon they’ll be embedded in everyday things like watches, jewelry, neckties ... even the walls of our homes. We’ll probably have computer chips imbedded within our own bodies in the next few years, and soon anyone with the power, like a government for instance, will be able to know everything about you by merely tapping a keyboard. They will know who you are, where you are, who you’re talking to, how much you’re spending, what you’re doing and who you’re doing it with ... in other words, you’ll never be alone. “Computers are literally dissolving into our environment ... like an electrical current flowing through society. Billions of sensors are probing every aspect of our lives, and some even predict that the Earth will soon be wrapped in a digital skin transmitting signals via the internet, like a living creature that relays impulses through its nervous system. Even now we’re all connected to orbiting satellites, enabling our movements to be tracked by a central control center, and that, my friends, will be our ultimate undoing. It will be through the marvels of technology that the destroyer will take control of our lives,

You’re almost home.”                         The front doors of the Richmond International Airport part long before Cole and Ruby approach them, sensors imbedded in the floor pushing them to the side. Even at just nine o’clock in the morning, the outside temperature is already stifling, a harsh reminder that their time on the coast is over.               Wet, sticky air hits Cole’s skin as he passes into the harsh overhead sunlight, his eyes squinting from the glare. It has been almost thirty hours since he slept or changed clothes, his appearance making both very apparent.               The morning rush, if such a thing exists at RIC, has come and gone. The foot traffic is light as they walk through, nobody giving them so much as a second look.               The sound of a pained squeal draws Cole’s attention to the left, Esther running towards them, arms outstretched. Behind her is Maxwell, his black SUV parked along a painted curb, a pair of

We should not err by regarding personal satisfaction, “happiness,” as the criterion for mental health. Mental health must be judged not only by the relative harmony that prevails within the human ego, but by the requirements of a civilized people for the attainment of the highest social values. If a child is “free of neurotic symptoms” but values his freedom from fear so highly that he will never in his lifetime risk himself for an idea or a principle, then this mental health does not serve human welfare. If he is “secure” but never aspires to anything but personal security, then this security cannot be valued in itself. If he is “well adjusted to the group” but secures his adjustment through uncritical acceptance of and compliance with the ideas of others, then this adjustment does not serve a democratic society. If he “adjusts well in school” but furnishes his mind with commonplace ideas and facts and nourishes this mind with the cheap fantasies of comic books, then what civilization can value the “adjustment” of this child? The highest order of mental health must include the freedom of a man to employ his intelligence for the solution of human problems, his own and those of his society. This freedom of the intellect requires that the higher mental processes of reason and judgment should be removed as far as possible from magic, self-gratification, and egocentric motives. The education of a child toward mental health must include training of the intellect. A child’s emotional well-being is as much dependent upon the fullest use of his intellectual capacity as upon the satisfaction of basic body needs. The highest order of mental health must include a solid and integrated value system, an organization within the personality that is both conscience and ideal self, with roots so deeply imbedded in the structure of personality that it cannot be violated or corrupted. We cannot speak of mental health in a personality where such an ethical system does not exist. If we employ such loose criteria as “personal satisfaction” or “adjustment to the group” for evaluating mental health, a delinquent may conceivably achieve the highest degree of personal satisfaction in the pursuit of his own objectives, and his adjustment to the group—the delinquent group—is as nicely worked out as you could imagine. Theoretically,

Ow! Son of a—” Before she could complete the expletive, Baird was there, staring at her with concern. “What happened? Are you hurt?” he demanded even as he scanned the area with those inhumanly golden eyes, obviously searching for a threat. “I’m fine. I just…” Liv gestured to her wounded foot with irritation. “I dropped my orange juice when those goons came to get me and I stepped on a shard of glass.” His face fell. “You were hurt all this time and I didn’t notice?” “I didn’t notice half the time myself,” Liv assured him. “I had, uh, other things on my mind.” Like finding out exactly what I was getting myself into with you. “I’ve stopped bleeding so I guess I forgot until I stepped on it out here.” “You’re bleeding?” He looked even more alarmed. Getting down on one knee he gestured her forward. “Let me see.” “No, honestly, it’s all right.” Liv felt both annoyed and shy. Why was he making such a big deal out of this? She’d seen people with foreign objects imbedded in their bodies every day of the week as a nursing student in the Tampa General ER. Didn’t they ever step on sharp things where he came from? “Olivia, come here.” His voice was a low growl—not menacing so much as stern. To her intense irritation, Liv found herself obeying him. “It’s just a piece of glass,” she protested even as she allowed him to settle her on his knee and lift her foot. “If you’ll just give me a first aid kit I can take care of it myself.” “No you won’t.” He examined the heel of her foot with care as though assessing a grave and dangerous injury. “Wait until we get up to the ship and let Sylvan look at it. He’s a medic.” “And I’m a nurse,” Liv protested, feeling even more irritated. “I can handle myself, thank you.” “Even a small injury like this can get infected and it’s hard to work on yourself.” The growl had come back to his voice again and his eyes flashed from dark amber to pale gold in a second. “You need a medic and that’s what you’ll get, Lilenta.” “My

As we begin our study of Genesis 1 then, we must be aware of the danger that lurks when we impose our own cultural ideas on the text without thinking. The Bible's message must not be subjected to cultural imperialism. Its message transcends the culture in which it originated, but the form in which the message was imbedded was fully permeated by the ancient culture. This was God's design and we ignore it at our peril.

God wants to be the center of your life, not to simply be imbedded in a slice of it.

All of us have a deep, imbedded desire to make a profound difference in the life of a man. The desire to help the man you love is a worthy aspiration. In fact, it’s biblical. God created you to be a completer or “helper” for the man you marry.

Existing businesses aspiring to become adaptive corporations need to commit to understanding what exactly an adaptive innovator is and how that differs from both systemic designers and knowledge workers. In the end, they will actually need conscious planning to move them from a decades-imbedded orientation of knowledge work, to a new mindset of continuous adaptive innovation centered on the customer.

Breaking deeply imbedded habitual tendencies such as procrastination, impatience, criticalness, or selfishness that violate basic principles of human effectiveness involves more than a little willpower and a few minor changes in our lives. “Lift off” takes a tremendous effort, but once we break out of the gravity pull, our freedom takes on a whole new dimension.

But it seems to me that Hedy, her history, and her creation may have even greater symbolic importance. The manner in which her contribution to this world-changing device was largely lost—or ignored—for decades reflects the pervasive marginalization of women’s contributions, a problem that is both historical and modern. Whether Hedy’s work in spread-spectrum technology was purposefully disregarded or unconsciously forgotten, it appears that imbedded in that oversight were misconceptions about her abilities—about all women, really. Faulty assumptions about women’s capabilities, stemming in part from the conscripted roles into which they’d been slotted, has caused many to think more narrowly about the manner in which the past has been shaped. But unless we begin to view historical women through a broader, more inclusive lens—and rewrite them back into the narrative—we will continue to view the past more restrictively than it likely was, and we risk carrying those perspectives over into the present. Perhaps if Hedy’s society had viewed her not simply as a blindingly beautiful creature, but as a human being with a sharp mind capable of significant contributions, they might have learned that her interior life was more interesting and fruitful than her exterior. Her invention might have been accepted by the navy when she offered it, and who knows what impact that might have had on the war? If only people had been willing to look behind “the only woman in the room” to examine the person she was beneath, they might have seen a woman capable of greatness, and not only on the screen.

A shell splinter cut Rags’s left forepaw. Another caromed off his gas mask, mangling his right ear. A needle-like sliver was imbedded under his right eye. The terrier was dazed for a minute, Then he struggled to his feet. Donovan lay where he had fallen. His gas mask had been shot away; arms and legs were cat by shrapnel. Blood from a gash in his forehead was blinding him. Over all hung the burning tang of gas—thinned somewhat by a northwest breeze, but still strong enough to sear the throats of sergeant and terrier. Between wheezes and coughs Rags pawed the now useless mask from his head. He licked first the sergeant’s outflung hand, then his face. Donovan roused himself. He lengthened the wire that tied the message to the dog’s collar, so Rags could carry the paper in his mouth. It would be lost if the little terrier succumbed before delivering it. The Sergeant started the dog toward the guns. As near-by bursts intensified the gas, Donovan staggered to his feet and urged the dog to a run. The terrier, favoring his wounded paw as much as he could, moved at a limping trot. Donovan, stumbling along behind, saw the concussion of a nearby shell-blast turn the little terrier on his back.

The feeling that to have power of language is to have control over things is deeply imbedded in the human mind. We see this in the way men gifted in speech are feared or admired; we see it in the potency ascribed to incantations, interdictions, and curses. We see it in the legal force given to oath or word.

The uniqueness of a work of art is inseparable from its being imbedded in the fabric of tradition. This tradition itself is thoroughly alive and extremely changeable. An ancient statue of Venus, for example, stood in a different traditional context with the Greeks, who made it an object of veneration, than with the clerics of the Middle Ages, who viewed it as an ominous idol. Both of them, however, were equally confronted with its uniqueness, that is, its aura. Originally the contextual integration of art in tradition found its expression in the cult. We know that the earliest art works originated in the service of a ritual—first the magical, then the religious kind.

Haole Had she grown up in any other part of America, Jennifer Doudna might have felt like a regular kid. But in Hilo, an old town in a volcano-studded region of the Big Island of Hawaii, the fact that she was blond, blue-eyed, and lanky made her feel, she later said, “like I was a complete freak.” She was teased by the other kids, especially the boys, because unlike them she had hair on her arms. They called her a “haole,” a term that, though not quite as bad as it sounds, was often used as a pejorative for non-natives. It imbedded in her a slight crust of wariness just below the surface of what would later become a genial and charming demeanor.1

My Son taught with parables to fulfill the prophecy in Psalm 78:2—that He would give instruction by examples to reveal truths that were hidden since the world began. Why were these truths hidden? Because the god of this world had deceived Adam and Eve and many who followed, and he had obscured what I originally made known to them. Why would only some people understand Jesus’s parables? Because the stories distinguished a difference between light and darkness, and their meaning would always be hidden to those who dwell in darkness. But to those with “ears to hear,” they could be understood and discerned. Secrets and mysteries are imbedded in His examples from life. And only some would ever comprehend their true meaning. Like His disciples, these are those who want to understand and bear good fruit. Four reactions always result from hearing My Word: Some immediately reject the truth they hear, allowing it to be stolen from them. Others receive the truth, but quickly turn away from it when they experience life’s pressures. Some hear My Word, receive it for a while, but are drawn away from it by the cares of the world, which include wealth, recognition, and power, which choke out any belief in Me. Finally, those who grasp its meaning, love what it represents, and yearn to learn more are the good seed that yield spiritual abundance—in their own lives and others’. They are the “good wheat” sown in a field that will be gathered at the end harvest and given places of honor and favor. Those who are the good seed are often considered the least and lowliest of people in this world. Like the mustard seed, their capabilities and what lies within them are often overlooked. But, like the mustard plant’s very tiny and insignificant beginning, they can grow into large, magnificent trees that protect and harbor many others. Never underestimate what I can do for and through you. People may disqualify you because of your beliefs and Who you represent, just as they did My Son. Just remember, I am training you for a greater purpose. I want you to be able to understand My hidden truths, so that you can enjoy greater treasures later, and so that you will have a seat of honor in My Kingdom!

In Neoplatonist terms, our reason picks out the trail of divine emanation like a phosphorescent glow in the dark, which eventually leads our soul out of the cave, toward the ultimate source of the light of reason and everything else, God Himself. This is what Saint Augustine means (or seems to mean) when he speaks of “the divine illumination of the intellect.”39 Man’s reason is not superfluous to Augustine’s relationship with God. Fused together with faith, it is essential to it. It is just that reason alone gets us nowhere; it remains stuck at the cave’s exit. Faith provides that needed extra boost, by affirming the supreme immutable truth imbedded in the Word of God, which no human being could hope to discover in this mortal life by himself. We see the luminous trail for what it really is, the path to salvation.

Another example of how quantum physics brings the subject back into science is Henry Stapp’s interpretation of the quantum Zeno effect, a phenomenon in physics where repeated observations of a radioactive particle can prevent it from decaying in the usual, predicted manner. Stapp extends this to argue that the deliberate application of mental effort or intention holds in place our brain’s “template for action,” which then produces the brain states that subsequently generate experiential feedback.20 As a result, Stapp contends that we live in “a universe in which we human beings, by means of our value-based intentional efforts, can make a difference first in our own behaviors, then in the social matrix in which we are imbedded, and eventually in the entire physical reality that sustains our streams of conscious experiences.”21 This theory presents a new understanding of ourselves and our place in nature, and raises important sociological and philosophical issues that, according to Stapp, “extend far beyond the narrowly construed boundaries of science.”22

According to my Baptist Sunday-school teachers, a child is denied entrance to heaven merely for being born in the Congo rather than, say, north Georgia, where she could attend church regularly. This was the sticking point in my own little lame march to salvation: admission to heaven is gained by the luck of the draw. At age five I raised my good left hand in Sunday school and used a month’s ration of words to point out this problem to Miss Betty Nagy. Getting born within earshot of a preacher, I reasoned, is entirely up to chance. Would Our Lord be such a hit-or-miss kind of Saviour as that? Would he really condemn some children to eternal suffering just for the accident of a heathen birth, and reward others for a privilege they did nothing to earn? I waited for Leah and the other pupils to seize on this very obvious point of argument and jump in with their overflowing brace of words. To my dismay, they did not. Not even my own twin, who ought to know about unearned privilege. This was before Leah and I were gifted; I was still Dumb Adah. Slowpoke poison-oak running joke Adah, subject to frequent thimble whacks on the head. Miss Betty sent me to the corner for the rest of the hour to pray for my own soul while kneeling on grains of uncooked rice. When I finally got up with sharp grains imbedded in my knees I found, to my surprise, that I no longer believed in God. The other children still did, apparently. As I limped back to my place, they turned their eyes away from my stippled sinner’s knees. How could they not even question their state of grace? I lacked their confidence, alas. I had spent more time than the average child pondering unfortunate accidents of birth.