Inability To Speak Quotes

Yes, in my life, since we must call it so, there were three things, the inability to speak, the inability to be silent, and solitude, that’s what I’ve had to make the best of.

Do not love half lovers Do not entertain half friends Do not indulge in works of the half talented Do not live half a life and do not die a half death If you choose silence, then be silent When you speak, do so until you are finished Do not silence yourself to say something And do not speak to be silent If you accept, then express it bluntly Do not mask it If you refuse then be clear about it for an ambiguous refusal is but a weak acceptance Do not accept half a solution Do not believe half truths Do not dream half a dream Do not fantasize about half hopes Half a drink will not quench your thirst Half a meal will not satiate your hunger Half the way will get you no where Half an idea will bear you no results Your other half is not the one you love It is you in another time yet in the same space It is you when you are not Half a life is a life you didn't live, A word you have not said A smile you postponed A love you have not had A friendship you did not know To reach and not arrive Work and not work Attend only to be absent What makes you a stranger to them closest to you and they strangers to you The half is a mere moment of inability but you are able for you are not half a being You are a whole that exists to live a life not half a life

Over the years I've come to appreciate how animals enter our lives prepared to teach and far from being burdened by an inability to speak they have many different ways to communicate. It is up to us to listen more than hear, to look into more than past.

This time I m not going to tell you a story. I'll just say that insanity is the inability to communicate your ideas. It's as if you were in a foreign country, able to see and understand everything that's going on around you but incapable of explaining what you need to know or of being helped, because you don't understand the language they speak there.

Insanity is the inability to communicate your ideas. It's as if you were in a foreign country, able to see and understand everything that's going on around you but incapable of explaining what you need to know or of being helped, because you don't understand the language they speak there. We've all felt that. And all of us, one way or another, are insane.

How often must you be betrayed before you see that others are taking your kindness for weakness, your silence for an inability to speak?

There was difference between the inability to lie and the need to speak the truth.

My face set to a grim and determined expression. I speak in all modesty as I say this, but I discovered at that moment that I have a fierce will to live. It's not something evident, in my experience. Some of us give up on life with only a resigned sigh. Others fight a little, then lose hope. Still others - and I am one of those - never give up. We fight and fight and fight. We fight no matter the cost of battle, the losses we take, the improbability of success. We fight to the every end. It's not a question of courage. It's something constitutional, an inability to let go. It may be nothing more than life-hungry stupidity.

As ministers we ought to speak of God. We are human, however, and so cannot speak of God. We ought therefore to recognize both our obligation and our inability and by that very recognition give glory to God

We live in an extremely anxious age in which the core of our beliefs has been undermined to a great extent by scientific thinking. People have a hunger for answers but an inability to formulate the questions, partly because of the short-term view of things that’s encouraged by the media and partly because there seems to be no centre to which people can turn in order to see what the heart of the discussion is. I think this is a failure of philosophy in our days – and also of the culture that our English-speaking world has generated – around the idea of an abstract question.

[American exceptionalism] is a reaction to the inability of people to understand global complexity or important issues like American energy dependency. Therefore, they search for simplistic sources of comfort and clarity. And the people that they are now selecting to be, so to speak, the spokespersons of their anxieties are, in most cases, stunningly ignorant.

Study, along the lines which the theologies have mapped, will never lead us to discovery of the fundamental facts of our existence. That goal must be attained by means of exact science and can only be achieved by such means. The fact that man, for ages, has superstitiously believed in what he calls a God does not prove at all that his theory has been right. There have been many gods – all makeshifts, born of inability to fathom the deep fundamental truth. There must be something at the bottom of existence, and man, in ignorance, being unable to discover what it is through reason, because his reason has been so imperfect, undeveloped, has used, instead, imagination, and created figments, of one kind or another, which, according to the country he was born in, the suggestions of his environment, satisfied him for the time being. Not one of all the gods of all the various theologies has ever really been proved. We accept no ordinary scientific fact without the final proof; why should we, then, be satisfied in this most mighty of all matters, with a mere theory? Destruction of false theories will not decrease the sum of human happiness in future, any more than it has in the past... The days of miracles have passed. I do not believe, of course, that there was ever any day of actual miracles. I cannot understand that there were ever any miracles at all. My guide must be my reason, and at thought of miracles my reason is rebellious. Personally, I do not believe that Christ laid claim to doing miracles, or asserted that he had miraculous power... Our intelligence is the aggregate intelligence of the cells which make us up. There is no soul, distinct from mind, and what we speak of as the mind is just the aggregate intelligence of cells. It is fallacious to declare that we have souls apart from animal intelligence, apart from brains. It is the brain that keeps us going. There is nothing beyond that. Life goes on endlessly, but no more in human beings than in other animals, or, for that matter, than in vegetables. Life, collectively, must be immortal, human beings, individually, cannot be, as I see it, for they are not the individuals – they are mere aggregates of cells. There is no supernatural. We are continually learning new things. There are powers within us which have not yet been developed and they will develop. We shall learn things of ourselves, which will be full of wonders, but none of them will be beyond the natural. [Columbian Magazine interview]

If I have any expertise, it is in the realm of spiritual darkness: fear of the unknown, familiarity with divine absence, mistrust of conventional wisdom, suspicion of religious comforters, keen awareness of the limits of all language about God and at the same time shame over my inability to speak of God without a thousand qualifiers, doubt about the health of my soul, and barely suppressed contempt for those who have no such qualms. These are the areas of my proficiency.

That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.

Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one. Americans spend billions to keep themselves amused with everything from porn to theme parks to wars, but that's not exactly the same thing as quiet enjoyment. Americans work harder and longer and more stressful hours than anyone in the world today. But...we seem to like it. Alarming statistics back this observation up, showing that many Americans feel more happy and fulfilled in their offices than they do in their own homes. Of course, we all inevitably work too hard, then we get burned out and have to spend the whole weekend in our pajamas, eating cereal straight out of the box and staring at the TV in a mild coma (which is the opposite of working, yes, but not exactly the same thing as pleasure). Americans don't really know how to do NOTHING. This is the cause of that great sad American stereotype-the overstressed executive who goes on vacation but who cannot relax.

For twenty-five years I've been speaking and writing in defense of your right to happiness in this world, condemning your inability to take what is your due, to secure what you won in bloody battles on the barricades of Paris and Vienna, in the American Civil War, in the Russian Revolution. Your Paris ended with Petain and Laval, your Vienna with Hitler, your Russia with Stalin, and your America may well end in the rule of the Ku Klux Klan! You've been more successful in winning your freedom than in securing it for yourself and others. This I knew long ago. What I did not understand was why time and again, after fighting your way out of a swamp, you sank into a worse one. Then groping and cautiously looking about me, I gradually found out what has enslaved you: YOUR SLAVE DRIVER IS YOU YOURSELF. No one is to blame for your slavery but you yourself. No one else, I say!

Life was charmed but without politics or religion. It was the life of children of the children of the pioneers -life after God- a life of earthly salvation on the edge of heaven. Perhaps this is the finest thing to which we may aspire, the life of peace, the blurring between dream life and real life - and yet I find myself speaking these words with a sense of doubt. I think there was a trade-off somewhere along the line. I think the price we paid for our golden life was an inability to fully believe in love; instead we gained an irony that scorched everything it touched. And I wonder if this irony is the price we paid for the loss of God.

I can golf in 17 different languages. I don’t speak any of them, but that’s balanced out by your inability to listen and understand.

Today, one of the brothers asked me: Is it a terrible prison, not to be able to move from the place where you're standing? You answered... I told him that I am now more free than he is. The inability to move frees me from the obligation to act. You who speak languages, you are such liars.

I can’t explain why, I just know. Do you remember the first question I ever asked you?” “Yes, you asked me if I knew what being crazy meant.” “Exactly. This time I’m not going to tell you a story. I’ll just say that insanity is the inability to communicate your ideas. It’s as if you were in a foreign country, able to see and understand everything that’s going on around you but incapable of explaining what you need to know or of being helped, because you don’t understand the language they speak there.” “We’ve all felt that” “And all of us, one way or another, are insane.

The hardest part of autism is the communication challenge. I feel depressed often by my inability to speak. I talk in my mind, but my mind doesn’t talk to my mouth. It’s frustrating even though I can communicate by pointing now. Before I could, it was like a solitary confinement. It was terrible having experts talk to each other about me, and to hear them be wrong in their observations and interpretations, but to not be capable of telling them.

...there's an impotency Viagra can't touch - the inability of a man to speak ...

Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one.

Self-condemnation means speaking against one's own success. If can't stop confirming your incompetencies for what you are competent for, you are unlikely do pursue your true purpose.

If sexual physiology provides the pattern for our experience of the world, what is woman's basic metaphor? It is mystery, the hidden. Karen Horney speaks of a girl's inability to see her genitals and a boy's ability to see his as the source of "the greater subjectivity of women as compared with the greater objectivity of men." To rephrase this with my different emphasis: men's delusional certitude that objectivity is possible is based on the visibility of their genitals. Second, this certitude is a defensive swerve from the anxiety-inducing invisibility of the womb. Women tend to be more realistic and less obsessional because of their toleration for ambiguity which they learn from their inability to learn about their own bodies. Women accept limited knowledge as their natural condition, a great human truth that a man may take a lifetime to reach. The female body’s unbearable hiddenness applies to all aspects men’s dealings with women. What does it look like in there? Did she have an orgasm? Is it really my child? Who was my real father? Mystery surrounds women’s sexuality. This mystery is the main reason for the imprisonment man has imposed on women. Only by confining his wife in a locked harem guarded by eunuchs could he be certain that her son was also his.

Our self-awareness impresses itself on us so cogently, as individuals and as a species, that we cannot imagine ourselves out of existence, even though for hundreds of millions of years humans played no part in the flow of life on the planet. When Teilhard de Chardin wrote, "The phenomenon of Man was essentially foreordained from the beginning," he was speaking from the depth of individual experience, which we all share, as much as from religious philosophy. Our inability to imagine a world without Homo sapiens has a profound impact on our view of ourselves; it becomes seductively easy to imagine that our evolution was inevitable. And inevitability gives meaning to life, because there is a deep security in believing that the way things are is the way they were meant to be.

And while Canada purports to be multicultural, Toronto in particular, a place where everyone is holding hands and cops are handing out ice cream cones instead of, say, shooting black men, our inability to talk about race and its complexities actually means our racism is arguably more insidious. We rarely acknowledge it, and when we do, we're punished, as if we're speaking badly of an elderly relative who can't help but make fun of the Irish. The white majority doesn't like being reminded that the cultural landscape is still flawed, still broken...

Ninety years old and chatttering, chattering away as if the cure for his inability to speak Japanese were the application of more Japanese.

To be sure, the judges were right when they finally told the accused that all he had said was 'empty talk'--except that they thought the emptiness was feigned, and that the accused wished to cover up other thoughts which, though hideous, were not empty. This supposition seems refuted by the striking consistency with which Eichmann, despite his rather bad memory, repeated word for word the same stock phrases and self-invented clichés [ ] each time he referred to an incident or event of importance to him. Whether writing his memoirs in Argentina or in Jerusalem, whether speaking to the police examiner or to the court, what he said was always the same, expressed in the same words. The longer one listened to him, the more obvious it became that his inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else. No communication was possible with him, not because he lied but because he was surrounded by the most reliable of all safeguards against the words and the presence of others, and hence against reality as such.

A sunset, almost formidable in its splendor, would be lingering in the fully exposed sky. Among its imperceptibly changing amassments, one could pick out brightly stained structural details of celestial organisms, or glowing slits in dark banks, or flat, ethereal beaches that looked like mirages of desert islands. I did not know then (as I know perfectly well now) what to do with such things—how to get rid of them, how to transform them into something that can be turned over to the reader in printed characters to have him cope with the blessed shiver—and this inability enhanced my oppression.

She stands behind the reception desk, dwarfed and age speckled as a winter starling, perhaps ninety years old, and chattering, chattering away, as if a cure for his inability to speak Japanese were the application of more Japanese (a hair-of-the-dog sensibility). And yet some how, from his months of travel and pantomime, his pathetic journey into empathic and telepathic, he feels he does understand.

I finally tired of my own inability to decide whether I would speak to K or remain silent. It was, I remember, on a Saturday night that I told myself: "Tomorrow, I will make up my mind one way or the other.

Often I think that writing is a futile effort; so is reading; so is living. Loneliness is the inability to speak with another in one’s private language. That emptiness is filled with public language or romanticized connections. But one must be cautious when assuming meaning. A moment of recognition between two people only highlights the inadequacy of language. What can be spoken does not sustain; what cannot be spoken undermines.

I’ll just say that insanity is the inability to communicate your ideas. It’s as if you were in a foreign country, able to see and understand everything that’s going on around you but incapable of explaining what you need to know or of being helped, because you don’t understand the language they speak there.” “We’ve all felt that” “And all of us, one way or another, are insane.

With a practised hand he pulls out a knife and presses it against her throat. Hurry up, he hisses through clenched teeth, hurry up! At that same instant she is again struck by their inability to express themselves in normal sentences; they use only monosyllabic words, as if they have forgotten how to speak. And perhaps they have. Perhaps that happens to people in wartime, words suddenly become superfluous because they can no longer express reality. Reality escapes the words we know, and we simply lack new words to encapsulate this new experience.

insanity is the inability to communicate your ideas. It’s as if you were in a foreign country, able to see and understand everything that’s going on around you but incapable of explaining what you need to know or of being helped, because you don’t understand the language they speak there.

Sometimes when a person is not being heard, it is appropriate to blame him or her. Perhaps he or she is speaking obscurely; perhaps he is claiming too much; perhaps she is speaking rather too personally. And one can, perhaps, charge Spielrein on all three counts. But, on balance, her inability to win recognition for her insight into repression was not her fault; it was Freud’s and Jung’s. Preoccupied with their own theories, and with each other, the two men simply did not pause even to take in the ideas of this junior colleague let alone to lend a helping hand in finding a more felicitous expression for her thought. More ominously still, both men privately justified their disregard by implicitly casting her once more into the role of patient, as though that role somehow precluded a person from having a voice or a vision of his or her own. It was and remains a damning comment on how psychoanalysis was evolving that so unfair a rhetorical maneuver, one so at odds with the essential genius of the new therapeutic method, came so easily to hand. In the great race between Freud and Jung to systematize psychoanalytic theory, to codify it once and for all, a simpler truth was lost sight of: Sometimes a person is not heard because she is not listened to.

Our intelligence may seem to be the flaw in the machine, but strictly speaking the flaw is our inability to use it properly.

Always lost, always striking out in the wrong direction, always going around in circles. You have suffered from a life-long inability to orient yourself in space, and even in New York, the easiest of cities to negotiate, the city where you have spent the better part of your adulthood, you often run into trouble. Whenever you take the subway from Brooklyn to Manhattan (assuming you have boarded the correct train and are not traveling deeper into Brooklyn), you make a special point to stop for a moment to get your bearings once you have climbed the stairs to the street, and still you will head north instead of south, go east instead of west, and even when you try to outsmart yourself, knowing that your handicap will set you going the wrong way and therefore, to rectify the error, you do the opposite of what you were intending to do, go left instead of right, go right instead of left, and still you find yourself moving in the wrong direction, no matter how many adjustments you have made. Forget tramping alone in the woods. You are hopelessly lost within minutes, and even indoors, whenever you find yourself in an unfamiliar building, you will walk down the wrong corridor or take the wrong elevator, not to speak of smaller enclosed spaces such as restaurants, for whenever you go to the men’s room in a restaurant that has more than one dining area, you will inevitably make a wrong turn on your way back and wind up spending several minutes searching for your table. Most other people, your wife included, with her unerring inner compass, seem to be able to get around without difficulty. They know where they are, where they have been, and where they are going, but you know nothing, you are forever lost in the moment, in the void of each successive moment that engulfs you, with no idea where true north is, since the four cardinal points do not exist for you, have never existed for you. A minor infirmity until now, with no dramatic consequences to speak of, but that doesn’t mean a day won’t come when you accidentally walk off the edge of a cliff.

Of course, Cato did not fall into this category. But his inability to compromise made him as fatal to his cause, Cicero believed, as the moral dereliction of the others did. “As for our dear friend Cato,” he observed to Atticus while the land bill was being debated, “I have as warm a regard for him as you do. The fact remains that with all his patriotism, he can be a political liability. He speaks in the Senate as if he were living in Plato’s Republic instead of Romulus’s cesspool.

The need of language at this moment, for woman to write well, to express herself, is almost as important as the actual evolution of her growth. The Diary shows this, that the more I wrote, the clearer my thinking was, that the more I expressed myself, the more I was able then to express to the men or the artists around me what I felt or where I stood. It’s a great involvement with language, and the language in the first Diary is not as developed as it is in the second, or in the third. And it was finally by writing that I taught myself to talk with others. So I can’t stress enough for woman at this moment the need for articulateness, the need to care about language; because again the thing that can create misunderstandings and alienation and estrangement is the inability to speak, the inability to write. We need you to write, we need you to speak, we need this revelation of woman who is not only trying to be revealed to herself but needs to be revealed to others. I owe to writing everything. I owe to it the facts that I can sit here and talk with you. I know you don’t believe that, but I didn’t talk at all. And an aunt came one time and said to my mother: ‘I’m awfully sorry, but you have a subnormal child.’ When I was thirty I listened always to other people, and I never said a word. I was really mute. So I taught myself to talk, and I owe to writing the fact that we can talk together now. To me there is no question about it, there is no doubt of its meaning to our life.

I’m busy tonight, how about tomorrow, I only really like you for your body anyway, it is so fucked up, hilarious, I want you under my covers with me far away thinking about you, I love you, let’s talk to each other using only allegories, let’s shake hands, please shake my hand, let’s be married and hate each other, let’s move away just to make our friends sad. I want us to be sad forever together and be miserably celibate out of an inability to speak to each other in ways that don’t turn us both off.

Because of preventable disparities in mental health services, a disproportionate number of minority older persons are not fully benefiting from the opportunities that others have to enjoy their older years. The major barriers include the cost of care, societal stigma, and the fragmentation of services. Additional barriers include healthcare providers’ lack of awareness of cultural issues, bias, or inability to speak the older person’s language, and the older person’s fear and mistrust of treatment

Through constant self-sacrifice I had thoroughly ruined life in Desselbrunn for myself, one day it suddenly became unbearable, I thought. The beginning of this self-sacrifice had been the rejection of my Steinway, the triggering moment so to speak for my subsequent inability to tolerate life in Deselbrunn. All at once I could no longer breathe the Desselbrunn air and the walls in Desselbrunn made me sick and the rooms threatened to choke me, one has to remember how cavernous the rooms are there, nine-by-six meter or eight-by-eight meter rooms, I thought. I hated those rooms and I hated what was in those rooms and when I left my house I hated the people outside my house, all at once I was being unjust to all those people, who only wanted the best for me, but precisely that drove me crazy after a while, their constant willingness to be helpful, which I suddenly found profoundly revolting. I barricaded myself and stared out the window, without seeing anything but my own unhappiness. I ran outdoors and cursed at everybody. I ran into the woods and huddled beneath a tree, exhausted.

(From the Q&A with the author at the end of the book.) Have any readers ever asked questions that shocked you? I have gotten one question repeatedly from young men. These are guys who liked the book, but they are honestly confused. They ask me why Melinda was so upset about being raped. The first dozen times I heard this, I was horrified. But I heard it over and over again. I realized that many young men are not being taught the impact that sexual assault has on a woman. They are inundated by sexual imagery in the media, and often come to the (incorrect) conclusion that having sex is not a big deal. This, no doubt, is why the number of sexual assaults is so high. I am also shocked by adults who feel that rape is an inappropriate topic to discuss with teenagers. According to the U.S. Department of Justice, 44 percent of rape victims are under the age of 18 and 46 percent of those victims are between the ages of 12-15. It makes adults uncomfortable to acknowledge this, but our inability to speak clearly and openly about sexual issues endangers our children. It is immoral not to discuss this with them.

I speak in all modesty as I say this, but I discovered at that moment that I have a fierce will to live. It’s not something evident, in my experience. Some of us give up on life with only a resigned sigh. Others fight a little, then lose hope. Still others—and I am one of those—never give up. We fight and fight and fight. We fight no matter the cost of battle, the losses we take, the improbability of success. We fight to the very end. It’s not a question of courage. It’s something unconstitutional, an inability to let go. It may be nothing more than life-hungry stupidity.

It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self’s most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency—sitting or standing, doing or resting, speaking or keeping silent, living or dying—are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, 282 a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one.

What are some of the markers of low self-esteem, besides consciously harsh self-judgment? As mentioned above, an inflated, grandiose view of oneself—frequently seen in politicians, for example. Craving the good opinion of others. Frustration with failure. A tendency to blame oneself excessively when things go wrong, or, on the other hand, an insistence on blaming others: in other words, the propensity to blame someone. Mistreating those who are weaker or subordinate, or accepting mistreatment without resistance. Argumentativeness—having to be in the right or, obversely, assuming that one is always in the wrong. Trying to impose one’s opinion on others or, on the contrary, being afraid to say what one thinks for fear of being judged. Allowing the judgments of others to influence one’s emotions or, its mirror opposite, rigidly rejecting what others may have to say about one’s work or behavior. Other traits of low self-esteem are an overwrought sense of responsibility for other people in relationships and, as we will discuss shortly, an inability to say no. The need to achieve in order to feel good about oneself. How one treats one’s body and psyche speaks volumes about one’s self-esteem: abusing body or soul with harmful chemicals, behaviors, work overload, lack of personal time and space all denote poor self-regard. All of these behaviors and attitudes reveal a fundamental stance towards the self that is conditional and devoid of true self-respect. Self-esteem

It is wrong that we associate the word 'dumb', especially pertaining to animals, with the inability to communicate in a common communal 'tongue' - to speak articulately, if you will... The only real universal language is LOVE - hence the only 'dumb' things in the world are those devoid of love, in any of its forms and grandeur...

Let me take a little second to tell you as we see a prophecy that came true You see we need to believe that He literally bled through The clothes on His back His sweat the day was just like crimson rain Crimson stains tide bounty and the devil can't wash these stains away Who's He you ask, He's a friend of me Cause my inability He was sent for me I hear birds and trees they're all telling me It's a good thing He won Gethsemane Cause this enemy is too much for me And this flesh and world is triple teaming me It seems to be the very end I scream please oh please pass this cup from me! The thing is it did pass And it passes every day He took my cup from me and gracefully He drank the grave And I don't mean to speak of blasphemy when I say But I am speaking of the day when my God passed away, Okay? No wait wait wait no that's not it no that's not all I don't wanna leave you hanging This stories banging Against my throat and against these walls It can't be contained no it won't stay in here it will thrive Cause stories just don't die when the dead come alive

She observed the dumb-show by which her neighbour was expressing her passion for music, but she refrained from copying it. This was not to say that, for once that she had consented to spend a few minutes in Mme. de Saint-Euverte's house, the Princesse des Laumes would not have wished (so that the act of politeness to her hostess which she had performed by coming might, so to speak, 'count double') to shew herself as friendly and obliging as possible. But she had a natural horror of what she called 'exaggerating,' and always made a point of letting people see that she 'simply must not' indulge in any display of emotion that was not in keeping with the tone of the circle in which she moved, although such displays never failed to make an impression upon her, by virtue of that spirit of imitation, akin to timidity, which is developed in the most self-confident persons, by contact with an unfamiliar environment, even though it be inferior to their own. She began to ask herself whether these gesticulations might not, perhaps, be a necessary concomitant of the piece of music that was being played, a piece which, it might be, was in a different category from all the music that she had ever heard before; and whether to abstain from them was not a sign of her own inability to understand the music, and of discourtesy towards the lady of the house; with the result that, in order to express by a compromise both of her contradictory inclinations in turn, at one moment she would merely straighten her shoulder-straps or feel in her golden hair for the little balls of coral or of pink enamel, frosted with tiny diamonds, which formed its simple but effective ornament, studying, with a cold interest, her impassioned neighbour, while at another she would beat time for a few bars with her fan, but, so as not to forfeit her independence, she would beat a different time from the pianist's.

Bottoming out can vary from person to person; however, the general consensus reveals that the person usually has exhausted all resources, lacks self-love, and is practicing self-harm. The person may be allowing others to neglect and abuse him. While a bottom is in progress, denial is rampant and relatives or friends may have turned away. At this juncture, the adult child usually isolates or becomes involved in busy work to avoid asking for help. He scrambles to manipulate anyone who might still be having contact with him. Some adult children are at the other extreme. They have resources and speak of a bright future or new challenge; however, their bottom involves an inability to connect with others on a meaningful level. Their lives are unmanageable due to perfectionism and denial that seals them off from others. These are the high-functioning adults who seem to operate in the stratosphere of success. In their self-sufficiency they avoid asking for help, but they feel a desperate disconnect from life. Their bottom can be panic attacks without warning or bouts of depression that are pushed away with work or a new relationship.

These men suffer. Their anguish and despair has no limits or boundaries. They suffer in a society that does not want men �� to change, that does not want men to reconstruct masculinity so that the basis for the social formation of male identity is not rooted in an ethic of dom- ination. Rather than acknowledge the intensity of their suffering, they dissim- ulate. They pretend. They act as though they have power and privilege when they feel powerless. Inability to acknowledge the depths of male pain makes it difficult for males to challenge and change patriarchal masculinity. Broken emotional bonds with mothers and fathers, the traumas of emo- tional neglect and abandonment that so many males have experienced and been unable to name, have damaged and wounded the spirits of men. Many men are unable to speak their suffering. Like women, those who suffer the most cling to the very agents of their suffering, refusing to resist sexism or sexist oppression. Their refusal is rooted in the fear that their weakness will be exposed. They fear acknowledging the depths of their pain. As their pain intensifies, so does their need to do violence, to coercively dominate and abuse others. Barbara Deming explains: “I think the reason that men are so very violent is that they know, deep in themselves, that they’re acting a lie, and so they’re furious. You can’t be happy living a lie, and so they’re furious at being caught in the lie. But they don’t know how to break out of it, so they just go further into it.” For many men the moment of violent connection may be the only intimacy, the only attainable closeness, the only space where the agony is released. When feminist women insist that all men are powerful op- pressors who victimize from the location of power, they obscure the reality that many victimize from the location of victimization. The violence they do to others is usually a mirroring of the violence enacted upon and within the self.

While many of us struggle with taking too much ownership over things that are not ours, there’s always a truth that both parties contribute to every conflict. Sometimes your part might be as simple as not speaking up or not staying curious; other times it might be a bigger issue, like a tendency to blame or shout, a lack of accountability, an inability to respect boundaries or projecting insecurities.

Certain brain areas are considered near-inviolable, like the primary motor cortex, damage to which results in paralysis of affected body parts. But the most sacrosanct regions of the cortex are those that control language. Usually located on the left side, they are called Wernicke’s and Broca’s areas; one is for understanding language and the other for producing it. Damage to Broca’s area results in an inability to speak or write, though the patient can easily understand language. Damage to Wernicke’s area results in an inability to nderstand language; though the patient can still speak, the language she produces is a stream of unconnected words, phrases, and images, a grammar without semantics. If both areas are damaged, the patient becomes an isolate, something central to her humanity stolen forever.

The most sacrosanct regions of the cortex are those that control language. Usually located on the left side, they are called Wernicke’s and Broca’s areas; one is for understanding language and the other for producing it. Damage to Broca’s area results in an inability to speak or write, though the patient can easily understand language. Damage to Wernicke’s area results in an inability to understand language; though the patient can still speak, the language she produces is a stream of unconnected words, phrases, and images, a grammar without semantics. If both areas are damaged, the patient becomes an isolate, something central to her humanity stolen forever. After someone suffers a head trauma or a stroke, the destruction of these areas often restrains the surgeon’s impulse to save a life: What kind of life exists without language?

This time I'm not going to tell you a story. I'll just say that insanity is the inability to communicate your ideas. It's as if you were in a foreign country, able to see and understand everything that's going on around you but incapable of explaining what you need to know or of being helped, because you don't understand the language they speak there." "We've all felt that." "And all of us, one way or another, are Insane.

And if Francoise then, inspired like a poet with a flood of confused reflections upon bereavement, grief, and family memories, were to plead her inability to rebut my theories, saying: "I don't know how to espress (sic) myself" - I would triumph over her with an ironical and brutal common sense worthy of Dr. Percepied; and if she went on: "All the same she was a geological (sic) relation; there is always the respect due to your geology (sic)," I would shrug my shoulders and say: "It is really very good of me to discuss the matter with an illiterate old woman who cannot speak her own language," adopting, to deliver judgment on Francoise, the mean and narrow outlook of the pedant, whom those who are most contemptuous of him in the impartiality of their own minds are only too prone to copy when they are obliged to play a part upon the vulgar stage of life.

You cracked up. You were looking at me and laughing. And I said, What? And you said, I love you. And we were both completely shocked. Because it was a little premature, surely. And you said it again, as though you were checking the flavor, and it tasted perfectly right. You said it again, softly, I love you; you were looking right into my heart. You said it again, almost shouting. And you were laughing and it was as though you were so happy you couldn't believe that someone had given you this good thing. And it was partly that, and it was partly because you were thinking you'd had a premature decision, whereas guys your age were more generally associated with premature ejaculation. As well as inability to speak girl and commitment problems to anything other than games with buttons. And the best part was when you said, You love me, too. And all I had to do was nod. Because it was true.

At the same time, it is necessary to bear in mind Hesse’s recognition that, strictly speaking, there is no such thing as man; ‘Man is a bourgeois compromise.’ The primitive religious notion of man’s relation to his creator collapses under the Outsider’s criticism. The Outsider’s wretchedness lies in his inability to find a new faith; he tends to regard his condition of unbelief as the result of a Fall. ^ This is the essential Van Gogh; not a painter, but an Outsider, for whom life is an acute and painful question that demands solution before he begins living. His earliest experiences teach him that life is an eternal Pro and Contra. His sensitivity makes him unusually aware of the Contra, of his own misery and the world’s. All his faculties are exerted in a search for the Pro, for instinctive, absolute Yea-saying. Like all artists, he has moments when he seems to be in complete accord with the universe and himself, when, like Meursault, he feels that the universe and himself are of the same nature; then all life seems purposive, and his own miseries purposive. The rest of the time is a struggle to regain that insight. If there is an order in the universe, if he can sometimes perceive that order and feel himself completely in accord with it, then it must be seeable, touchable, so that it could be regained by some discipline. Art is only one form of such a discipline.

Judge Lamberth’s ruling forever empowered the U.S. government to bar Dr. Fuisz’s testimony on any criminal or civil matter, by invoking the Secrets Act. Only the President of the United States could override the Director of the CIA, in a written memorandum to compel Dr. Fuisz to reveal his knowledge and sources on matters linked to national security, large or small.43 Neither the Secretary of State nor any member of Congress could override that provision. Even if Dr. Fuisz himself desired to contribute to an official inquiry, he would be prohibited from doing so. That would apply to Lockerbie, to any 9/11 inquiry — and to my own criminal case as an accused “Iraqi Agent.” Word of Dr. Fuisz’s first-hand knowledge of Pan Am 103—and his strange inability to testify— got reported in Scotland’s Sunday Herald at the height of the Lockerbie Trial, when Scottish families recognized the Crown’s lack of evidence against Libya, and started demanding real answers. In May, 2000, Scottish journalist, Ian Ferguson asked Dr. Fuisz directly if he worked for the CIA in Syria in the 1980s.44 His response was less than subtle. “That is not an issue I can confirm or deny. I am not allowed to speak about these issues. In fact, I can’t even explain to you why I can’t speak about these issues.’ Fuisz did, however, say that he would not take any action against a newspaper which named him as a CIA agent.

What is the shocking weakness in virtually every man you know well? The whimpering like children when they're ill. The need for women to ask directions for them. Help shop for their clothes. Book appointments for their hair to be cut because they don't care to speak for themselves. The inability to pick up a phone if they want a relationship to stop. Are the weaknesses you see again and again a symptom of men in this age, or have they always been there, and women, secretly, have always known?

Has it ever struck you as odd, or unfortunate, that today, when the proportion of literacy is higher than it has ever been, people should have become susceptible to the influence of advertisement and mass propaganda to an extent hitherto unheard of and unimagined?...Have you ever, in listening to a debate among adult and presumably responsible people, been fretted by the extraordinary inability of the average debater to speak to the question, or to meet and refute the arguments of speakers on the other side?...And when you think of this, and think that most of our public affairs are settled by debates and committees, have you ever felt a certain sinking of the heart?...Is not the great defect of our education today---a defect traceable through all the disquieting symptoms of trouble that I have mentioned---that although we often succeed in teaching our pupils "subjects," we fail lamentably on the whole in teaching them how to think: they learn everything, except the art of learning.

Not so long ago a psychiatrist told me that one of the marks of an adult who has never properly grown up is an inability to wait, and a whole therapeutic movement has been built on that one insight alone. Because music takes or demands our time and depends on carefully timed relations between notes, it cannot be rushed. It schools us in the art of patience. Certainly we can play or sing a piece of music faster. But we can do this only to a very limited degree before the piece becomes incoherent. Given today’s technology we can cut and paste, we can hop from track to track on the MP3 player, flip from one song to another, and download highlights of a three-hour opera. But few would claim they hear a piece of music in its integrity that way. Music says to us: “There are things you will learn only by passing through this process, by being caught up in this series of relations and transformations.”34 Music requires my time, my flesh, and my blood for its performance and enjoyment, and this means going at its speed. Simone Weil described music as “time that one wants neither to arrest nor hasten.”35 In an interview, speaking of the tendency of our culture to think that music is there simply to “wash over” us, the composer James MacMillan remarked: “[Music] needs us to sacrifice something of ourselves to meet it, and it’s very difficult sometimes to do that, especially [in] the whole culture we’re in. Sacrifice and self-sacrifice—certainly sacrificing your time—is not valued any more.”36

was more than nerves, that he felt like he was gasping for air when he tried to speak. He didn’t understand why other people found silence so uncomfortable when it had never bothered him. But every time he was quiet for too long, he could see people start to wonder what was wrong with him. Then he’d get cold and his palms would get sweaty, and he’d know from the knot in his stomach that he’d done it again; he’d alienated someone else with his inability to talk politely about things that didn’t matter.

(Inevitably, someone raises the question about World War II: What if Christians had refused to fight against Hitler? My answer is a counterquestion: What if the Christians in Germany had emphatically refused to fight for Hitler, refused to carry out the murders in concentration camps?) The long history of Christian “just wars” has wrought suffering past all telling, and there is no end in sight. As Yoder has suggested, Niebuhr’s own insight about the “irony of history” ought to lead us to recognize the inadequacy of our reason to shape a world that tends toward justice through violence. Might it be that reason and sad experience could disabuse us of the hope that we can approximate God’s justice through killing? According to the guideline I have proposed, reason must be healed and taught by Scripture, and our experience must be transformed by the renewing of our minds in conformity with the mind of Christ. Only thus can our warring madness be overcome. This would mean, practically speaking, that Christians would have to relinquish positions of power and influence insofar as the exercise of such positions becomes incompatible with the teaching and example of Jesus. This might well mean, as Hauerwas has perceived, that the church would assume a peripheral status in our culture, which is deeply committed to the necessity and glory of violence. The task of the church then would be to tell an alternative story, to train disciples in the disciplines necessary to resist the seductions of violence, to offer an alternative home for those who will not worship the Beast. If the church is to be a Scripture-shaped community, it will find itself reshaped continually into a closer resemblance to the socially marginal status of Matthew’s nonviolent countercultural community. To articulate such a theological vision for the church at the end of the twentieth century may be indeed to take most seriously what experience is telling us: the secular polis has no tolerance for explicitly Christian witness and norms. It is increasingly the case in Western culture that Christians can participate in public governance only insofar as they suppress their explicitly Christian motivations. Paradoxically, the Christian community might have more impact upon the world if it were less concerned about appearing reasonable in the eyes of the world and more concerned about faithfully embodying the New Testament’s teaching against violence. Let it be said clearly, however, that the reasons for choosing Jesus’ way of peacemaking are not prudential. In calculable terms, this way is sheer folly. Why do we choose the way of nonviolent love of enemies? If our reasons for that choice are shaped by the New Testament, we are motivated not by the sheer horror of war, not by the desire for saving our own skins and the skins of our children (if we are trying to save our skins, pacifism is a very poor strategy), not by some general feeling of reverence for human life, not by the naive hope that all people are really nice and will be friendly if we are friendly first. No, if our reasons for choosing nonviolence are shaped by the New Testament witness, we act in simple obedience to the God who willed that his own Son should give himself up to death on a cross. We make this choice in the hope and anticipation that God’s love will finally prevail through the way of the cross, despite our inability to see how this is possible. That is the life of discipleship to which the New Testament repeatedly calls us. When the church as a community is faithful to that calling, it prefigures the peaceable kingdom of God in a world wracked by violence.

The great law of art is uniformity of tone; since it cannot record all experience, its fidelity to its chosen fragment of experience implies its consciousness of all experience as a similar though more variegated uniformity of tone. (To intrude into a work an unrelated tone is to imply that one is incorporating the ‘all,’ a presumption that speaks volumes on the author’s inability to grasp experience’s multiplicity.) Here lies the greatness of Jane Austen: her perfection in the small implies her comprehension of the large.

Fish are unable, of course, to speak for themselves about how we treat them. They have ways of communicating with each other and, in some cases, even with other species of fish, as the groupers and eels do. As with most animals, their inability to communicate directly with us puts them at a disadvantage. They cannot argue for their rights or how they might best be treated or farmed or managed in the wild. Most animals have no voice that we can hear, unless we speak up for them. And even if an animal could talk, would we listen?

I speak in all modesty as I say this, but I discovered at that moment that I have a fierce will to live. It's not something evident, in my experience. Some of us give up on life with only a resigned sigh. Others fight a little, then lose hope. Still others - and I am one of those - never give up, We fight and fight and fight. We fight no matter the cost of battle, the losses we take, the improbability of success. We fight to the very end. It's not a question of courage. It's something constitutional, an inability to let go. It may be nothing more than life-hungry stupidity.

It was the first time the chief of police, a kindly family man whose name was Hook, had ever been required to visit a girls' camp; his daughters had not gone in much for that sort of thing, and Mrs. Hook distrusted night air; it was also the first time that Chief Hook had ever been required to determine facts. He had been allowed to continue in office this long because his family was popular in town and the young men at the local bar liked him, and because his record for twenty years, of drunks locked up and petty thieves apprehended upon confession, had been immaculate. In a small town such as the one lying close to the Phillips Education Camp for Girls Twelve to Sixteen, crime is apt to take its form from the characters of the inhabitants, and a stolen dog or broken nose is about the maximum to be achieved ordinarily in the sensational line. No one doubted Chief Hook's complete inability to cope with the disappearance of a girl from the camp. 'You say she was going somewhere?' he asked Betsy, having put out his cigar in deference to the camp nurse, and visibly afraid that his questions would sound foolish to Old Jane; since Chief Hook was accustomed to speaking around his cigar, his voice without it was malformed, almost quavering. ("The Missing Girl")

Cromwell. The door was flung open. In stalked the Protector, disgusted once more with the inability of human weaklings to come to the point, to get action, to see what he wanted and let him have it. Was it not, he berated them, every Christian’s duty to receive the Jews into England, the only nation where religion was taught in its full purity, and “not to exclude them from the light and leave them among false teachers, Papists and idolaters”? This argument silenced objectors among the clergy. Then he poured his contempt upon the City men. “Can ye really be afraid that this mean and despised people should be able to prevail in trade over the merchants of England, the noblest and most esteemed merchants of the whole world?” “Thus he went on,” says an observer, “till he had silenced them too.… I never heard a man speak so well in his life.” But

Authors like Shakespeare and Goethe have glorious monologues that flood the theater with words. This endless verbalizing is a lie. This perfect harmony between heart and tongue exists only on a stage. I wanted to use language realistically to dramatize the tension that arises when the correspondence between feelings and language breaks down. Even Brecht swindled when it comes to language. His peasants speak more intelligently and more beautifully than any university professor. I wanted to smash this convention of stage language. I do not believe that people can heave their hearts into their mouths and speak their inner torments trippingly on the tongue. Language should not be the central element in drama. Language exists only on the surface of our consciousness. The great human struggles are played out in silence and in the inability to express oneself. Language should have the same function in the theater that it has in reality.

These men suffer. Their anguish and despair has no limits or boundaries. They suffer in a society that does not want men to change, that does not want men to reconstruct masculinity so that the basis for the social formation of male identity is not rooted in an ethic of domination. Rather than acknowledge the intensity of their suffering, they dissimulate. They pretend. They act as though they have power and privilege when they feel powerless. Inability to acknowledge the depths of male pain makes it difficult for males to challenge and change patriarchal masculinity. Broken emotional bonds with mothers and fathers, the traumas of emotional neglect and abandonment that so many males have experienced and been unable to name, have damaged and wounded the spirits of men. Many men are unable to speak their suffering. Like women, those who suffer the most cling to the very agents of their suffering, refusing to resist sexism or sexist oppression. Their refusal is rooted in the fear that their weakness will be exposed. They fear acknowledging the depths of their pain. As their pain intensifies, so does their need to do violence, to coercively dominate and abuse others. Barbara Deming explains: “I think the reason that men are so very violent is that they know, deep in themselves, that they’re acting a lie, and so they’re furious. You can’t be happy living a lie, and so they’re furious at being caught in the lie. But they don’t know how to break out of it, so they just go further into it.” For many men the moment of violent connection may be the only intimacy, the only attainable closeness, the only space where the agony is released. When feminist women insist that all men are powerful oppressors who victimize from the location of power, they obscure the reality that many victimize from the location of victimization. The violence they do to others is usually a mirroring of the violence enacted upon and within the self.

So, with so much insight, would he not have noticed the meaning behind my abrupt shrinking away from his hand? Not notice that I'd leaned into his grip? Not know that I didn't want him to let go of me? Not sense that when he started massaging me, my inability to relax was my last refuge, my last defense, my last pretense, that I had by no means resisted, that mine was fake resistance, that I was incapable of resisting and would never want to resist no matter what he did or asked me to do? Not know, as I sat on my bed that Sunday afternoon when no one was home except for the two of us and watched him enter my room and ask me why I wasn't with the others at the beach, that if I refused to answer and simply shrugged my shoulders under his gaze, it was simply so as not to show that I couldn't gather sufficient breath to speak, that if I so much as let out a sound it might be to utter a desperate confession or a sob— one or the other? Never, since childhood, had anyone brought me to such a pass.

Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one. Americans spend billions to keep themselves amused with everything from porn to theme parks to wars, but that’s not exactly the same thing as quiet enjoyment. Americans work harder and longer and more stressful hours than anyone in the world today. But as Luca Spaghetti pointed out, we seem to like it. Alarming statistics back this observation up, showing that many Americans feel more happy and fulfilled in their offices than they do in their own homes. Of course, we all inevitably work too hard, then we get burned out and have to spend the whole weekend in our pajamas, eating cereal straight out of the box and staring at the TV in a mild coma (which is the opposite of working, yes, but not exactly the same thing as pleasure). Americans don’t really know how to do nothing. This is the cause of that great sad American stereotype—the overstressed executive who goes on vacation, but who cannot relax.

Once, I was doing a late-night case with one of the neurosurgery attendings, a suboccipital craniectomy for a brain-stem malformation. It’s one of the most elegant surgeries, in perhaps the most difficult part of the body—just getting there is tricky, no matter how experienced you are. But that night, I felt fluid: the instruments were like extensions of my fingers; the skin, muscle, and bone seemed to unzip themselves; and there I was, staring at a yellow, glistening bulge, a mass deep in the brain stem. Suddenly, the attending stopped me. “Paul, what happens if you cut two millimeters deeper right here?” He pointed. Neuroanatomy slides whirred through my head. “Double vision?” “No,” he said. “Locked-in syndrome.” Another two millimeters, and the patient would be completely paralyzed, save for the ability to blink. He didn’t look up from the microscope. “And I know this because the third time I did this operation, that’s exactly what happened.” Neurosurgery requires a commitment to one’s own excellence and a commitment to another’s identity. The decision to operate at all involves an appraisal of one’s own abilities, as well as a deep sense of who the patient is and what she holds dear. Certain brain areas are considered near-inviolable, like the primary motor cortex, damage to which results in paralysis of affected body parts. But the most sacrosanct regions of the cortex are those that control language. Usually located on the left side, they are called Wernicke’s and Broca’s areas; one is for understanding language and the other for producing it. Damage to Broca’s area results in an inability to speak or write, though the patient can easily understand language. Damage to Wernicke’s area results in an inability to understand language; though the patient can still speak, the language she produces is a stream of unconnected words, phrases, and images, a grammar without semantics. If both areas are damaged, the patient becomes an isolate, something central to her humanity stolen forever. After someone suffers a head trauma or a stroke, the destruction of these areas often restrains the surgeon’s impulse to save a life: What kind of life exists without language? When I was a med student,

Throughout history, wise observers of human behavior have pinpointed over and over again a core group of unhealthy human tendencies that are obstacles to happiness. They're the states of mind that distract us in meditation practice, and trip us up in the rest of our lives. Broadly speaking, they are: desire, aversion, sloth, restlessness, and doubt. And they manifest in a variety of ways - many of which you'll recognize. Desire includes grasping, clinging, wanting, or attachment. Aversion can appear as hatred, anger, fear, or impatience. Sloth is not just laziness, but also numbing out, switching off, disconnecting, and the sluggishness that comes with denial or feeling overwhelmed: This is going to be difficult; I think I'll take a nap. Restlessness shows itself as anxiety, worry, fretfulness, or agitation. The kind of doubt we're talking about is not healthy questioning but rather the inability to make a decision or commitment. Doubt keeps us feeling stuck; we don't know what to do next. Doubt undermines wholehearted involvement (in relationships, in our meditation practice) and robs us of in-depth experience.

The silence regarding race, sexuality, and gender in spiritual literature may create the illusion that all is well in our spiritual communities, or that speaking of our unique embodiment in terms of race, sexuality, and gender is not necessary. When the subject is tabled for discussion in spiritual communities, the tension is palpable, and our inability to approach it honestly gives rise to frustration, grief, humiliation, grief, numbness, blindness, fear, and rage. We may even gather to commune in our rage, and perhaps to love one another fiercely and tenderly through it. This tensions is our most sacred time. To access this sacred time we must have common ground, we must stand at the water with all of our problems. Many of us consider being human to be our common ground. This perspective can negate unique differences and end up causing more tension. Being human is not enough common ground to navigate our challenges. If we could consider our common ground as trust we would be more able to remain open to the struggles. What are we trusting? We are trusting that what happens between us is the path by which we must come to awaken as human beings. We must stick to this path with great integrity no matter how difficult.

Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

Now, with all seven of these chakras revolving in the right direction with no blockages whatsoever, your kundalini would not be able to help itself from rising into that state of bliss, which it perceives above. Ultimately then, as one gets ready for kundalini awakening, the goal is to help those chakras clear, open, and align. Kundalini will respond with the greatest ease of motion accomplished and will demonstrate how well it knows what to do. As you begin to work through these chakras blockages or energetic reversals, you may find that those struggles look something like this. Blockages for the root chakra may look like low energy, general fear, persistent exhaustion, identity crisis, feeling isolated from the environment, eating disorders, general lack or erratic appetite, blatant materialism, difficulty saving money, or overall constant health problems. For the sacral chakra, blockages or reversals may look like lack of creativity, lack of inspiration, low or no motivation, low or no sexual appetite, feelings of insignificance, feelings of being unloved, feelings of being unaccepted, feelings of being outcasted, inability to care for oneself or persistent and recurrent problems of relationship with one's intimate partners. Blockages may look like identity crises or deficits for the solar plexus chakra, low self-esteem, low or no self-esteem, digestive problems, food intolerance, poor motivation, persistent weakness, constant nausea, anxiety disorders, liver disorder or disease, repeated illnesses, loss of core strength, lack of overall energy, recurrent depression with little relief, feelings of betrayal, For the chakra of the heart, reversals and blockages may seem like the inability to love oneself or others, the inability to put others first, the inability to put oneself first, the inability to overcome a problem ex, constant grudges, confidence issues, social anxiety or intense shyness, the failure to express emotions in a healthy way, problems of commitment, constant procrastination, intense anxiety For the throat chakra, blockages might seem like oversharing, inability to speak truthfully, failure to communicate with others, severe laryngitis, sore throats, respiratory or airway constraints, asthma, anemia, excessive exhaustion, inability to find the right words, paralyzing fear of confusion, nervousness in public situations, sometimes extreme dizziness, physical submissiveness, verba. For the third eye chakra, blockages or reversals might seem like a lack of direction in life, increasingly intense feelings of boredom or stagnation, migraines, insomnia, eye or vision problems, depression, high blood pressure, inability to remember one's dreams, constant and jarring flashbacks, closed-mindedness, fear, history of mental disorders, and history of addiction. For the crown chakra, blockages may look like feelings of envy, extreme sadness, need for superiority over others, self-destructive behaviors, history of addiction, generally harmful habits, dissociations from the physical plane, inability to make even the easiest decisions, persistent exhaustion, terrible migraines, hair loss, anemia, cerebral confusion, poor mental control, lack of intellect.

Yet this religious outcast, this man who was thought to be in a state of perpetual uncleanliness, had gotten his hands on a sacred scroll and found a passage from the prophet Isaiah that resonated profoundly with his own experience: He was led like a sheep to the slaughter, and as a lamb before its shearer is silent, so he did not open his mouth. In his humiliation he was deprived of justice. Who can speak of his descendants? For his life was taken from the earth. ACTS 8:32–33 When Philip heard the eunuch reading these words aloud, he approached the chariot and asked if the eunuch understood them. “How can I unless someone guides me?” the eunuch replied. Philip climbed into the chariot, and as it rumbled through the wilderness, told the eunuch about Jesus—about how when God became one of us, God suffered too. Overcome, the eunuch looked out at the rugged landscape that surrounded them and shouted, “Look, here is water! What is to prevent me from being baptized?” We don’t know how long that question, brimming with such childlike joy it wrenches the heart, hung vulnerable as a drop of water in the desert air. At another time in his life, Philip might have pointed to the eunuch’s ethnicity, or his anatomy, or his inability to gain access to the ceremonial baths that made a person clean. But instead, with no additional conversation between the travelers, the chariot lumbered to a halt and Philip baptized the eunuch in the first body of water the two could find. It might have been a river, or it might have been a puddle in the road. Philip got out of God’s way. He remembered that what makes the gospel offensive isn’t who it keeps out, but who it lets in.

What are some of the markers of low self-esteem, besides consciously harsh self-judgment? An inflated, grandiose view of oneself — frequently seen in politicians, for example. Craving the good opinion of others. Frustration with failure. A tendency to blame oneself excessively when things go wrong, or, on the other hand, an insistence on blaming others: in other words, the propensity to blame someone. Mistreating those who are weaker or subordinate, or accepting mistreatment without resistance. Argumentativeness — having to be in the right or, obversely, assuming that one is always in the wrong. Trying to impose one’s opinion on others or, on the contrary, being afraid to say what one thinks for fear of being judged. Allowing the judgments of others to influence one’s emotions or, its mirror opposite, rigidly rejecting what others may have to say about one’s work or behavior. Other traits of low self-esteem are an overwrought sense of responsibility for other people in relationships and, an inability to say no. The need to achieve in order to feel good about oneself. How one treats one’s body and psyche speaks volumes about one’s self-esteem: abusing body or soul with harmful chemicals, behaviors, work overload, lack of personal time and space all denote poor self-regard. All of these behaviors and attitudes reveal a fundamental stance towards the self that is conditional and devoid of true self-respect. Self-esteem based on achievement has been called contingent self-esteem or acquired self-esteem. Unlike contingent self-esteem, true self-esteem has nothing to do with a self-evaluation on the basis of achievement or the lack of it. A person truly comfortable in his own skin doesn’t say, “I am a worthy human being because I can do such and such,” but says, “I am a worthy human being whether or not I can do such and such.” Contingent self-esteem evaluates; true self-esteem accepts. Contingent self-esteem is fickle, going up and down with a person’s ability to produce results. True self-esteem is steadfast, not adventitious. Contingent self-esteem places great store in what others think. True self-esteem is independent of others’ opinions. Acquired self-esteem is a false imitation of true self-esteem: however good it makes one feel in the moment, it does not esteem the self. It esteems only the achievement, without which the self in its own right would be rejected. True self-esteem is who one is; contingent self-esteem is only what one does.

DANCING ANGELS During October 2001, the Lord began to speak to me about traveling to Newfoundland, Canada. I had no desire to go there, especially in the middle of the winter! At this time I was still concerned about my inability to “feel the Lord” and began to press into God all the more. At times I locked myself into the little house and fasted and prayed for up to seven days, or until the presence of God fell. After many confirmations in the spirit, I pooled all of my earthly wealth and made the trip to the great white North. The night before I was to depart, the Lord instructed me to “pray in tongues all the way to Newfoundland.” Somehow through the grace of God I succeeded in praying in the Spirit for about 18 hours until I touched down in Canada. In Springdale, Newfoundland, Canada, the Lord began instructing me to complete a series of prophetic actions. I attended an intercessory prayer meeting on Wednesday, November 21. We were interceding for an upcoming series of healing meetings. During this meeting, I began to “see” into the spirit. As the Lord opened my spiritual eyes, I incrementally saw the heavens open over Living Waters Ministries Church. In addition to this, I also began to hear angelic voices singing along with the worship team. At one point during the meeting, I saw a stream of golden oil pour out from Heaven and land on a certain spot in the sanctuary. At the leading of the Lord, I knelt upon that spot. The glory and anointing began to flow into and over my body. The sensation and anointing was very similar to what I experienced when the angel put his hands upon me the night of August 22, 2001. As I knelt under the spot where the golden oil was beginning to pour onto the altar, I was praying earnestly. I could feel the liquid oil raining down on my body. I could sense and smell this heavenly oil as it rolled off my head. The Holy Spirit began to talk to me in a very clear and direct way that I had never experienced before. I collapsed onto the carpet in a pool of golden oil and laid there in the anointing of the Holy Spirit. Then I sensed angels dancing all around the pool and me. I felt an angel as it brushed its wings across my face. I had a “knowing” that the angel was asking me to raise my hands into the air. When I raised my hands up to about two feet, the angel would push my hands back down with its strong, warm hands. I tried again, and when my hands were almost totally up, the angel tickled my nose with the feathers of its wings. I laughed, and my hands fell. The angel and I continued to interact in this fashion for nearly an hour. I did not actually see this angel, but the force and reality of its touch was very tangible. There was no doubt that I was interacting with a heavenly being. This experience was both refreshing and real. SEEING IS BELIEVING On Thursday, November 22, the healing meetings started; they would last through Sunday, the 25th. In these meetings God began to open my spiritual eyes beyond anything I could have ever imagined. On the first night of these meetings, I began to see an “open heaven” forming in the sanctuary. I could also hear and sense the activity of angels as the heavens continued to open up to a greater degree. On Friday, I began to see “bolts of light” shoot through the church, and again the stream of golden oil was flowing from the open heaven in a greater volume. On Saturday night during the worship service, I began to see feathers falling around the church and

It was discussed and decided that fear would be perpetuated globally in order that focus would stay on the negative rather than allow for soul expression to positively emerge. As people became more fearful and compliant, capacity for free thought and soul expression would diminish. There is a distinct inability to exert soul expression under mind control, and evolution of the human spirit would diminish along with freedom of thought when bombarded with constant negative terrors. Whether Bush and Cheney deliberately planned to raise a collective fear over collective conscious love is doubtful. They did not think, speak, or act in those terms. Instead, they knew that information control gave them power over people, and they were hell-bent to perpetuate it at all costs. Cheney, Bush, and other global elite ushering in the New World Order totally believed in the plan mapped out by artificial intelligence. They were allowing technology to dictate global control. “Life is like a video game,” Bush once told me at the rural multi-million dollar Lampe, Missouri CIA mind control training camp complex designed for Black Ops Special Forces where torture and virtual reality technologies were used. “Since I have access to the technological source of the plans, I dictate the rules of the game.” The rules of the game demanded instantaneous response with no time to consciously think and critically analyze. Constant conscious disruption of thought through television’s burst of light flashes, harmonics, and subconscious subliminals diminished continuity of conscious thought anyway, creating a deficit of attention that could easily be refocused into video game format. DARPA’s artificial intelligence was reliant on secrecy, and a terrifying cover for reality was chosen to divert people from the simple truth. Since people perceive aliens as being physical like them, it was decided that the technological reality could be disguised according to preconceptions. Through generations of genetic encoding dating back to the beginning of man, serpents incite an innate autogenic response system in humans to “freeze” in terror. George Bush was excited at the prospects of diverting people from truth by fear through perpetuating lizard-like serpent alien misconceptions. “People fear what they don’t know anyway. By compounding that fear with autogenic fear response, they won’t want to look into Pandora’s Box.” Through deliberate generation of fear; suppression of facts under the 1947 National Security Act; Bush’s stint as CIA director during Ford’s Administration; the Warren Commission’s whitewash of the Kennedy Assassination; secrecy artificially ensured by mind control particularly concerning DARPA, HAARP, Roswell, Montauk, etc; and with people’s fluidity of conscious thought rapidly diminishing; the secret government embraced the proverbial ‘absolute power that corrupts absolutely.’ According to New World Order plans being discussed at the Grove, plans for reducing the earth’s population was a high priority. Mass genocide of so-called “undesirables” through the proliferation of AIDS4 was high on Bush’s agenda. “We’ll annihilate the niggers at their source, beginning in South and East Africa and Haiti5.” Having heard Bush say those words is by far one of the most torturous things I ever endured. Equally as torturous to my being were the discussions on genetic engineering, human cloning, and depletion of earth’s natural resources for profit. Cheney remarked that no one would be able to think to stop technology’s plan. “I’ll destroy the planet first,” Bush had vowed.

Courage, intellect, all the masterful qualities, serve but to make a man more evil if they are merely used for that man’s own advancement, with brutal indifference to the rights of others. It speaks ill for the community if the community worships these qualities and treats their possessors as heroes regardless of whether the qualities are used rightly or wrongly. It makes no difference as to the precise way in which this sinister efficiency is shown. It makes no difference whether such a man’s force and ability betray themselves in a career of money-maker or politician, soldier or orator, journalist or popular leader. If the man works for evil, then the more successful he is the more he should be despised and condemned by all upright and far-seeing men. To judge a man merely by success is an abhorrent wrong; and if the people at large habitually so judge men, if they grow to condone wickedness because the wicked man triumphs, they show their inability to understand that in the last analysis free institutions rest upon the character of citizenship, and that by such admiration of evil they prove themselves unfit for liberty.

She became an obsessive runner and an anorexic. For nine years she barely ate. “When you have an inability to connect with people, and you feel shameful about yourself, the only power you have is over your own body. I couldn’t speak up for myself, so this was the only way I could actually exert any influence over myself.

Many in the West have long proffered that the brain is the center of consciousness. But in traditional Islamic thought – as in other traditions – the heart is viewed as the center of our being. The Quran, for example, speaks of wayward people who have hearts with which they do not understand (7:179). Also the Quran mentions people who mocked the prophet and were entirely insincere in listening to his message, so God placed over their hearts a covering that they may not understand it and in their ears [He placed] acute deafness (6:25). Their inability to understand is a deviation from the spiritual function of a sound heart, just as their ears have been afflicted with a spiritual deafness. So we understand from this that the center of the intellect, the center of human consciousness and conscience, is actually the heart and not the brain. Only recently have we discovered that there are over 40,000 neurons in the heart. In other words, there are cells in the heart that are communicating with the brain. While the brain sends messages to the heart, the heart also sends messages to the brain.

Maybe it’s a sign of the failure of a few of us to evolve. Perhaps this feeling I have, when hunting, of being on a much needed, even spiritual and necessary journey—a deep familiarity and comfort with the world—speaks to a regression, an inability to keep up with modern life. A damnable Paleolithic gene, so that I just can’t help myself. All of which may very well be true. People fearful or disapproving of hunting may see it as a turning-away from the human race, and a turning-back. But it does not feel that way to me. When autumn comes and I go into the field with Colter, I feel more alive than at any of the other time—as if, for the previous nine months I, and the rest of the world, have been sleeping—and that the rest of the world continues sleeping, back in the villages of man, while I, and a few others, awaken, and travel to a luminous new country just beyond the borders of the sleeping town.

Love you neighbor as yourself' makes sense only within a religious context. Without God, all that exists in the world is the physical; from where then would come the basis for legislating moral obligations? The inability to derive moral obligations without a metaphysical basis has been a bedrock problem confronting all atheistic philosophical systems. As Bertrand Russell, perhaps the twentieth century's most eloquent atheistic philosopher, wrote: 'I cannot see how to refute the argument for the subjectivity of all ethical values, but I refuse to accept that the only thing wrong with wanton cruelty is that I don't like it.' Unfortunately, over many decades of writing, Russell was never able to formulate a stronger critique of 'wanton cruelty' than that he didn't like it. Even more unfortunately, there are many people who do like it, a factor which helps account for this century's Nazi and Communist horrors. Significantly the biblical verse does not read: 'Love all humanity as yourself,' but it specifically speaks of one's neighbor. After all, it is easier to engage in lofty statements about humankind than to show loving behavior to the person next door, who might be a rather flawed creature.

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and that they should learn to judge for themselves and heed their individual conscience.10 Arendt depicts Eichmann as a pompous idiot, “genuinely incapable of uttering a single sentence that was not a cliché.” Poking fun at his malapropisms, she observes with dead precision, “His inability to speak was closely connected with an inability to think, namely, to think from the standpoint of somebody else.”11 Eichmann, whose efforts to expel, deport, and exterminate millions exceeded even the orders he received, who continued to the very last moment when even Heinrich Himmler had changed course, who said he despised colleagues who just followed orders, was the least apt example of an average bureaucrat, of just another number in the huge equation of the Nazi state.12 Eichmann was totally devoted to Hitler and National Socialism, fanatically ambitious

She nodded again. “It typically starts with difficultly retaining new information. Then, as it moves through the brain, symptoms get more severe. Confusion about times, dates, places, and events are common, along with disorientation, and deepening suspicion of friends and family. Behavior changes are often seen, and eventually there’s more serious memory loss, which can be followed by the inability to speak, swallow, or walk. None of it’s pretty.” Smiling,

In Buber’s view, even the success of political debates between statesmen is tied more to specific formal attributes than to the substantive content of the debates. These debates lack significance because of how rather than what they communicate: they provoke no answers, and thus fail to stimulate deliberation and pluralist debate. Diametrically opposed to genuine dialogue, such discourse is fossilized speech. For Buber, the inability to speak in a genuine, dialogical manner is not, however, restricted to modern statesmen and rulers. It is a problem that pertains to all people and peoples: “That peoples can no longer carry on authentic dialogue with one another is not only the most acute symptom of the pathology of our time; it is also that which most urgently makes a demand of us” (GD, 238). The battle cries of war have drowned out genuine human dialogue, particularly the dialogue between Germans and Jews.

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

The day before I'm supposed to be meeting Caroline for a drink, I develop all the text-book symptons of a crush: nervous stomach, long periods spent daydreaming, an inability to remember what she looks like. I can bring back the dress and the boots, and I can see a fringe, but her face is a blank, and I fill it in with some anonymous rent-a-cracker details - pouty red lips, even though it wax her well-scrubbed english clever-girl look that attracted me to her in the first place; almond-shaped eyes, even though she was wearing sunglasses most of the time; pale, perfect skin, even though I know there'll be an initial twinge of disappointment - this is what all that internal fuss is about? - and then I'll find something to get excited about again: the fact that she's turned up at all, a sexy voice, intelligence, wit, something. And between the second and the third meeting a whole new set of myths will be born. This time, something different happens, though. It's the daydreaming that does it. I'm doing the usual thing - imagining in tiny detail the entire course of the relationship, from first kiss, to bed, to moving in together, to getting married (in the past I have even organized the track listing of the party tapes), to how pretty she'll look when she's pregnant, to names of children - until suddenly I realize that there's nothing left to actually, like, happen. I've done it all, lived through the whole relationship in my head. I've watched the film on fast-forward; I know the whole plot, the ending, all the good bits. Now I've got to rewind and watch it all over again in real time, and where's the fun in that? And fucking... when it's all going to fucking stop? I'm going to jump from rock to rock for the rest of my life until there aren't any rocks left? I'm going to run each time I get itchy feet? Because I get them about once a quarter, along with the utilities bills... I've been thinking with my guts since I was fourteen years old, and frankly speaking, between you and me, I have come to the conclusion that my guts have shit for brains.

What will you do, my lady?' Moonlight kissed the apple of his cheekbone as he tilted his head once more. 'You have no shadowstone dagger to threaten me with.' 'I don't need a dagger,' I said, my voice thready. 'And I'm not a lady.' His head straightened. 'No, I imagine not, considering you're nude in a lake with an unfamiliar man, whose lip you bit upon meeting, and have seen the bare backs of many sailors. I was only being polite.' My lip curled at the presumed insult. I knew I should let it go. Keep my mouth shut, but I didn't. I hadn't in three years, and my inability to do so had grown and festered into an incurable disease. The kind that provoked further, dangerous recklessness. 'What I am is a Princess who is nude in a lake with an unfamiliar man and has seen the bare backs of men,' I told him, speaking the forbidden. 'And you, with each passing moment, are getting closer to no longer having the ability to see anyone's unmentionable places ever again.

Freud can help here. He reminds us that what the psyche cannot handle, the mind represses. In a world where one does not exist, being ignored and, at the same time, being the subject of daily acts of violence, is difficult if not impossible. The mind, or rather the psyche, represses the reality of what is happening in order to survive. Furthermore, one’s psyche may also repress the truth that one is working-class in order to survive. The working-class artist who trades in her past, her history, family, community, and self for a sleeker, more palatable version of herself, who tries to pass as middle-class (or upper-middle class in Anthony’s case), is only doing what culture and society tells her to do. Neoliberalism assures us that we are all born equal, each of us with the same access to material, cultural, and social capital — and that there are no social classes. To insist otherwise is to appear ungrateful, negative, depressing, and often mentally ill. Indeed, to blame one’s inability to “succeed” in neoliberal society (to blame systemic forces rather than one’s own personal failure) is to set one’s self outside the all-pervasive neoliberal system. Pointing out the unfairness of the system, is, in a sense, a form of giving up and dropping out of the game. The “boot-straps” trope is just that — a trope, a lie. And yet it’s what most people still believe. This splitting of the self speaks to the contradictory nature of this book and its subject.

As if peace is what I could have with someone who attacks me, and threatens me, and takes advantage of my inability to speak.

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of suffering. Knowing that words can create happiness or suffering, I am determined to learn to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or words that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.1

I personally find your inability to speak very charming.

Do not love half lovers Do not entertain half friends Do not indulge in works of the half talented Do not live half a life and do not die a half death If you choose silence, then be silent When you speak, do so until you are finished Do not silence yourself to say something And do not speak to be silent If you accept, then express it bluntly Do not mask it If you refuse then be clear about it for an ambiguous refusal is but a weak acceptance Do not accept half a solution Do not believe half truths Do not dream half a dream Do not fantasize about half hopes Half a drink will not quench your thirst Half a meal will not satiate your hunger Half the way will get you no where Half an idea will bear you no results Your other half is not the one you love It is you in another time yet in the same space It is you when you are not Half a life is a life you didn't live, A word you have not said A smile you postponed A love you have not had A friendship you did not know To reach and not arrive Work and not work Attend only to be absent What makes you a stranger to them closest to you and they strangers to you The half is a mere moment of inability but you are able for you are not half a being You are a whole that exists to live a life not half a life

Was Arben alive when they brought him here, or had he lapsed into a diabetic coma? When the brain doesn't get enough glucose, or receives too much, it cannot function properly. The symptoms can appear slowly: an altered mental state, an inability to speak, drowsiness, weakness, headaches, restlessness, shaking, an irregular heartbeat, an eventually the loss of consciousness. If left untreated, it results in permanent brain damage and utlmately, death.

1. Winning too much: The need to win at all costs and in all situations—when it matters, when it doesn’t, and when it’s totally beside the point. 2. Adding too much value: The overwhelming desire to add our two cents to every discussion. 3. Passing judgment: The need to rate others and impose our standards on them. 4. Making destructive comments: The needless sarcasms and cutting remarks that we think make us sound sharp and witty. 5. Starting with “No,” “But,” or “However”: The overuse of these negative qualifiers which secretly say to everyone, “I’m right. You’re wrong.” 6. Telling the world how smart we are: The need to show people we’re smarter than they think we are. 7. Speaking when angry: Using emotional volatility as a management tool. 8. Negativity, or “Let me explain why that won’t work”: The need to share our negative thoughts even when we weren’t asked. 9. Withholding information: The refusal to share information in order to maintain an advantage over others. 10. Failing to give proper recognition: The inability to praise and reward. 11. Claiming credit that we don’t deserve: The most annoying way to overestimate our contribution to any success. 12. Making excuses: The need to reposition our annoying behavior as a permanent fixture so people excuse us for it. 13. Clinging to the past: The need to deflect blame away from ourselves and onto events and people from our past; a subset of blaming everyone else. 14. Playing favorites: Failing to see that we are treating someone unfairly. 15. Refusing to express regret: The inability to take responsibility for our actions, admit we’re wrong, or recognize how our actions affect others. 16. Not listening: The most passive-aggressive form of disrespect for colleagues. 17. Failing to express gratitude: The most basic form of bad manners. 18. Punishing the messenger: The misguided need to attack the innocent who are usually only trying to help us. 19. Passing the buck: The need to blame everyone but ourselves. 20. An excessive need to be “me”: Exalting our faults as virtues simply because they’re who we are.

Imagine a time when your mobile phone rang but you didn’t answer it. Why not? Perhaps the phone was buried in a bag, making it difficult to reach. In this case your inability to easily answer the call inhibited the action. Your ability was limited. Maybe you thought the caller was a telemarketer, someone you did not want to speak to. So, your lack of motivation influenced you to ignore the call. Or, maybe the call was important and within arm’s reach, but the ringer on your phone was silenced. Despite having both a strong motivation and easy access to answer the call, it was completely missed because you never heard it ring — in other words, no trigger was present.

General Butler was invoking Blacks’ natural proclivity for violence and criminality to avoid punishment for the massacre he had carried out. But hardly any congressional investigators questioned his motive for expressing these racist ideas, which at the time were being codified by a prison doctor in Italy. Cesare Lombroso “proved” in 1876 that non-White men loved to kill, “mutilate the corpse, tear its flesh and drink its blood.” His Criminal Man gave birth to the discipline of criminology in 1876. Criminals were born, not bred, Lombroso said. He believed that born criminals emitted physical signs that could be studied, measured, and quantified, and that the “inability to blush”—and therefore, dark skin—had “always been considered the accompaniment of crime.” Black women, in their close “degree of differentiation from the male,” he claimed in The Female Offender in 1895, were the prototypical female criminals. As White terrorists brutalized, raped, and killed people in communities around the Black world, the first crop of Western criminologists were intent on giving criminals a Black face and the well-behaved citizen a White face. Lombroso’s student, Italian law professor Raffaele Garofalo, invented the term “criminology” (criminologia) in 1885. British physician Havelock Ellis popularized Lombroso in the English-speaking world, publishing a compendium of his writings in 1890.20

codified by a prison doctor in Italy. Cesare Lombroso “proved” in 1876 that non-White men loved to kill, “mutilate the corpse, tear its flesh and drink its blood.” His Criminal Man gave birth to the discipline of criminology in 1876. Criminals were born, not bred, Lombroso said. He believed that born criminals emitted physical signs that could be studied, measured, and quantified, and that the “inability to blush”—and therefore, dark skin—had “always been considered the accompaniment of crime.” Black women, in their close “degree of differentiation from the male,” he claimed in The Female Offender in 1895, were the prototypical female criminals. As White terrorists brutalized, raped, and killed people in communities around the Black world, the first crop of Western criminologists were intent on giving criminals a Black face and the well-behaved citizen a White face. Lombroso’s student, Italian law professor Raffaele Garofalo, invented the term “criminology” (criminologia) in 1885. British physician Havelock Ellis popularized Lombroso in the English-speaking world, publishing a compendium of his writings in 1890.20

Higley was here.” “James Higley?” Thomas’s expression went flat. “You jest.” Nathaniel shook his head. “He was here after church services.” The memory stabbed him anew. “He was looking for Kitty. Said he had urgent business with her...”  He couldn’t bring himself to speak the rest, though Thomas must have deciphered what he did not say for he tipped his head back and released a mocking laugh that shook the walls almost as much as the continuing thunder. “If you believe that Kitty had designs on that man you are truly daft. She only ever cared for you.” “She was working for him, Thomas, can you not see?” With a grimace, Nathaniel pulled back. “’Tis not only that. I am a patriot. Higley is a Tory, a man made of the same cloth as she.” He released his grip on the chair and paced in brooding silence. Suddenly he stopped and pointed at Thomas. “You know, I should be pleased this happened. I should be pleased we discovered her treachery or I might have done something foolish.” Thomas’s expression softened only slightly. “Marrying for love is never foolish.” “Kitty is a traitor to her family, friends and to the people of this town!” “Take your share of the blame, Nathaniel. Your inability to love her despite her different political views—” “Inability to love?” Nathaniel swung the chair aside, his pulse raging. “I have loved Kitty with every pulse of my heart. I have pleaded with her to allow me to share the burdens she carried, and she would not!” He panted as if he’d run for miles. “Higley’s arrival today made everything clear. She refused to open her soul to me because she was working for the enemy, the man to whom she’d already given her heart.” Thomas yanked Nathaniel by the coat and shoved him away. “The only thing that has been made clear is the fact that you are too blinded by jealousy and fear that you cannot see what is clearly in front of you.” Nathaniel

It typically starts with difficulty retaining new information. Then, as it moves through the brain, symptoms get more severe. Confusion about times, dates, places, and events are common, along with disorientation, and deepening suspicion of friends and family. Behavior changes are often seen, and eventually there’s more serious memory loss, which can be followed by the inability to speak, swallow, or walk.

When a story gets wedged in your head and refuses to go away, when it keeps coming back, again and again, despite your seeming inability to tell it, know this..the story has chosen you and You are ready, so tell it or it’ll haunt you to the end of your days. Characters too! They will find you, drop anchor and before you know, they will speak through you, shaping their own narrative, their own unique destiny. Let go and allow them. You have no option but to be a channel for them. This joy of surrender can only be felt… never truly explained.

No, what little inspiration I have in life comes not from any sense of racial pride. It stems from the same age-old yearning that has produced great presidents and great pretenders, birthed captains of industry and captains of football; that Oedipal yen that makes men do all sorts of shit we’d rather not do, like try out for basketball and fistfight the kid next door because in this family we don’t start shit but we damn sure finish it. I speak only of that most basic of needs, the child’s need to please the father. Many fathers foster that need in their children through a wanton manipulation that starts in infancy. They dote on the kids with airplane spins, ice cream cones on cold days, and weekend custody trips to the Salton Sea and the science museum. The incessant magic tricks that produced dollar pieces out of thin air and the open-house mind games that made you think that the view from the second-floor Tudor-style miracle in the hills, if not the world, would soon be yours are designed to fool us into believing that without daddies and the fatherly guidance they provide, the rest of our lives will be futile Mickey Mouseless I-told-ya-so existences. But later in adolescence, after one too many accidental driveway basketball elbows, drunken midnight slaps to the upside of our heads, puffs of crystal meth exhaled in our faces, jalapeño peppers snapped in half and ground into our lips for saying “fuck” when you were only trying to be like Daddy, you come to realize that the frozen niceties and trips to the drive-thru car wash were bait-and-switch parenting. Ploys and cover-ups for their reduced sex drives, stagnant take-home pay, and their own inabilities to live up to their father’s expectations. The Oedipal yen to please Father is so powerful that it holds sway even in a neighborhood like mine, where fatherhood for the most part happens in absentia, yet nevertheless the kids sit dutifully by the window at night waiting for Daddy to come home. Of course, my problem was that Daddy was always home.

Then a spotlight came on over a table near the front of the room. It had a white tablecloth and there was a single red rose in a vase with a yellow ribbon tied around the top. A place setting with an upside down glass, a single candle, and an empty chair completed the setup. The lights dimmed and a man at the front of the room began to speak. “The cloth is white—symbolizing the purity of their motives when answering the call to serve. The single red rose reminds us of the lives of these Americans…and their loved ones and friends who keep the faith, while seeking answers. The yellow ribbon symbolizes our continued uncertainty, hope for their return and determination to account for them. A slice of lemon reminds us of their bitter fate, captured and missing in a foreign land. A pinch of salt symbolizes the tears of our missing and their families—who long for answers after decades of uncertainty. The lighted candle reflects our hope for their return—alive or dead. The glass is inverted—to symbolize their inability to share a toast. The chair is empty—they are missing. A moment of silence for the lost heroes.

Perhaps her abruptness was merely part of her personality, for she had the appearance of the worst kind of bureaucrat, the aspiring one, from blunt, square haircut to blunt, clean fingernails to blunt, efficient pumps. But perhaps it was me, still morally disoriented from the crapulent major’s death, as well as the apparition of his severed head at the wedding banquet. The emotional residue of that night was like a drop of arsenic falling into the still waters of my soul, nothing having changed from the taste of it but everything now tainted. So perhaps that was why when I crossed over the threshold into the marble foyer, I instantly suspected that the cause of her behavior was my race. What she saw when she looked at me must have been my yellowness, my slightly smaller eyes, and the shadow cast by the ill fame of the Oriental’s genitals, those supposedly minuscule privates disparaged on many a public restroom wall by semiliterates. I might have been just half an Asian, but in America it was all or nothing when it came to race. You were either white or you weren’t. Funnily enough, I had never felt inferior because of my race during my foreign student days. I was foreign by definition and therefore was treated as a guest. But now, even though I was a card-carrying American with a driver’s license, Social Security card, and resident alien permit, Violet still considered me as foreign, and this misrecognition punctured the smooth skin of my self-confidence. Was I just being paranoid, that all-American characteristic? Maybe Violet was stricken with colorblindness, the willful inability to distinguish between white and any other color, the only infirmity Americans wished for themselves. But as she advanced along the polished bamboo floors, steering clear of the dusky maid vacuuming a Turkish rug, I just knew it could not be so. The flawlessness of my English did not matter. Even if she could hear me, she still saw right through me, or perhaps saw someone else instead of me, her retinas burned with the images of all the castrati dreamed up by Hollywood to steal the place of real Asian men. Here I speak of those cartoons named Fu Manchu, Charlie Chan, Number One Son, Hop Sing—Hop Sing!—and the bucktoothed, bespectacled Jap not so much played as mocked by Mickey Rooney in Breakfast at Tiffany’s. The performance was so insulting it even deflated my fetish for Audrey Hepburn, understanding as I did her implicit endorsement of such loathsomeness.

I’d waited for it . . . for the moment Declan put it together. Because he would eventually put it together. And with his frustration and Aurora’s inability to speak or look at me when we’d first gotten back to the house, I’d put money on it happening sooner rather than later. But as the night had dragged on, Dec had remained oblivious as the four of us hung out and I’d acted as though I weren’t being assaulted by memories of a night with his girl. His frustration eventually cooled and Aurora loosened up, and soon they were curled up with each other while I forced myself not to pull her away from Dec and claim that she should have been mine. Should have. Because I’d had her first and let her go. Something I’d regretted every day since. Every time those dark blue eyes of hers found mine, my mind and body went wild as I fought to control that same mixture of emotions that was flooding me now, and just savored the fact that she was real and she was here. I had convinced myself that I would never see her again . . . and now I would give anything to just be able to touch her again. Instead

the Left’s current inability to formulate a critique of bureaucracy that actually speaks to its erstwhile constituents is synonymous with the decline of the Left itself. Without such a critique, radical thought loses its vital center—it collapses into a fragmented scatter of protests and demands.

Judaism and Christianity both agree with Islam in affirming a downward trend for humanity which is to continue until the cataclysms heralding Doomsday. Sometime during the late stages of this process, the Antichrist shall appear, who is not only the epitome of all evil but also the inverted image of Jesus, may peace be upon him, whom he will claim to personify. The Prophet, may God’s blessings and peace be on him, called him the ‘Impostor’ (al-Dajjal) since his characteristic attribute will be relabeling good as evil and evil as good, Heaven as Hell and Hell as Heaven, himself as the Christ and Christ as the Antichrist. And this is precisely what the West has already succeeded in doing. They have redefined the human being by bringing his physical form to the fore and denying his spirit, redefining him thus as an animal; and they have set the stage for putting everything to the service of the body and thinking solely in material terms. Whereas all religions say that man is degenerating, the West claims that, on the contrary, he is improving by the day; with the implication that they are now far more ‘advanced,’ far more clever and mature than anyone in the past. This evidently gives them the right to dismiss lightly the Prophets and sages of old and their timeless wisdom and speak of them in condescending and derogatory terms. Religion has been redefined as superstition, and the life-to-come as a childish belief deriving from an inability to face reality.

PERSONAL PROFILE FOR EFFECTIVE COMMUNICATION Consider the following list of twelve characteristics that are central to communicating both in an interview and on the job. If you feel you are lacking in a particular category, you can use the explanations and suggestions given to enhance your interactive ability in the workplace. 1. Activation of PMA. Use positive thinking techniques such as internal coaching. 2. Physical appearance. Make sure to dress appropriately for the event. In most interviews, business attire (a suit or sport coat and tie for men; a suit, dress, or tailored pants for women) is recommended. What you wear to the interview communicates not only how important the event is to you but your ability to assess a situation and how you should behave in it. Appropriate grooming is essential, both in an interview and on the job. 3. Posture. Carry yourself with confidence. Let your posture communicate that you are a winner. Keep your face on a vertical plane, spine straight, shoulders comfortably back. By simply straightening up and using the diaphragmatic breathing you learned in Chapter 6 (which proper posture encourages), you will feel much better about yourself. Others will perceive you in a more positive light as well. 4. Rate of speech. Your rate of speech ought to be appropriate for the specific situation and person or persons it is intended for. Too fast is annoying, and too slow is boring. A good way to pace your speech is to speak at close to the rate of the person who is talking to you. 5. Eye contact. Absolutely essential for successful communication. Occasionally, you should avert your gaze briefly in order to avoid staring. But try not to look down at your lap or let your eyes wander all around the room as you speak. This suggests a lack of confidence and an inability to stay on track. 6. Facial expressions. You gain more credibility when you are open and expressive. The warmer personality will seem stronger and more confident. And perhaps most important, remember to smile in conversation. If you seem interested and enthusiastic, it will enhance the chemistry between you and the interviewer or your supervisor. You can develop the ability to use facial expressions to your advantage through a kind of biofeedback that makes use of the mirror and continuously experimenting in real life. Look at your reflection for several minutes. Practice being relaxed and create the expressions that are appropriate. Do you look interested? Alert? Motivated? Practice responding to an interviewer. Impress the “muscle memory” of these expressions into your mind.

Madness is the inability to communicate your ideas. It’s as if you were in foreign country, able to see and understand everything that's going on around you, but incapable of explaining what you need to know or of being helped, because you don't understand the language they speak there." 'We've all felt that.' 'And all of us, one way or another, are mad.

The Love Song of J. Alfred Prufrock,” whatever else it might be, seems to be an investigation into the possibility of durational being, which Bergson had described as “the form which the succession of our conscious states assumes when our ego lets itself live, when it refrains from separating its present state from its former states.” The succession that Bergson opposes to vitality is the realm in which the morbid Prufrock tries to imagine speaking Andrew Marvell’s line, “Now let us sport us while we may,” but then falls back on his indecision, his failure to pose his overwhelming question, and his inability to sing his love. Prufrock’s problems are shown to be symptoms of the form of time in which desire for youth runs defiantly against the remorselessness of aging, snapping the present in two. The “silent seas” that might bring relief from currents and countercurrents of time turn out to be like the troubling one that figures in Hamlet’s overwhelming question: “To be or not to be: that is the question: / Whether ’tis nobler in the mind to suffer / The slings and arrows of outrageous fortune, / Or to take arms against a sea of troubles / And by opposing end them.” Prufrock understands but is unable to admit the ontological force of the question: the “whips and scorns of time” that threaten to reverse all his “decisions and revisions” make him wish to be merely “a pair of ragged claws / Scuttling across the floors of silent seas.” That synecdochic figure is as much an anachronous peripeteia for Prufrock as it is for Polonius when Hamlet taunts him: “you yourself, sir, should be as old as I am if, like a crab, you could go backwards.

You’re right that God could have prevented Mindy’s death,” Fannie said with tears in her eyes. “He could let us go through life protected from every horrible thing that could hurt us.” “Then why doesn’t He?” “I don’t know all of God’s ways, but I do know that whenever He allows bad things to happen to His people, He can take those things and use them for good.” Fannie slipped her arm around Hannah’s shoulder. “But we have to decide to let it work for our good and not allow bitterness and resentment to take over. We can choose to let God help us with the hurts and disappointments we must face.” Hannah’s throat felt so clogged, she couldn’t speak. What Fannie said, she’d heard before from one of the ministers in their church. But letting go of her hurt wouldn’t bring Mindy back, and besides, she didn’t think she could do it. Hannah felt the need to hold on to something—even if it was the hurt and bitterness she harbored against Timothy. As though sensing Hannah’s confusion and inability to let go of her pain, Fannie said, “The only way you’ll ever rise above your grief is to forgive my son. Bitterness and resentment will hurt you more in the long run, and when you do the right thing, Hannah, God will give you His peace. Won’t you please return to Kentucky and try to work things out with Timothy?” Hannah looked away, tears clouding her vision. “I just can’t.” Fannie sat for several minutes; then she finally rose to her feet. “I pray that you’ll change your mind about that, for your sake, as well as my son’s.” She moved toward the porch steps but halted and turned to look at Hannah. “Oh, before I go, I thought you might like to know that Suzanne had a baby boy last night. They named him Abraham, and I guess they’re planning to call him Abe for short.” It took all that Hannah had within her, but she forced herself to say she was glad for Suzanne and Titus. Inside, however, just hearing about Suzanne’s baby made her hurt even more. It was one more painful reminder that Hannah no longer had any children to hold and to love. “We’ll be going to Kentucky to see the boppli in a month or so. Maybe you’d like to go along,” Fannie said. Hannah shook her head. A wave of nausea came over her, and she thought she might lose her breakfast. “I don’t mean to be rude, but I’m not feeling so well, and I need to lie down.” Before Fannie could respond, Hannah jumped up and rushed into the house.

RESENTMENT - “Resentment is blockade No. 1 to spiritual power.” -“Resentment is a poisonous emotion that eats away at a person's peace of mind and mental well-being. It also affects their ability to respond positively to others.” -“Resentment says volumes about the person who resents, but very little about the persons or actions the resentment is directed at.” -“When you embrace resentment, you empower others to affect your emotional response.” -“People must be given the same rights you have, to think, speak and act as they wish. No amount of resentment can or will change others opinions about you/ towards you.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims SUCCESS -“God’s plan for man’s success is built on four pillars: (1) faith/belief. (2) initiative/effort. (3) obedience/discipline to the laws of the universe. (4) benevolence- what you do to others and for others. -“Success is 80% psychology and 20% effort. Once the mind is programme to succeed, and you initiate the effort, the universe will provide the tools to achieve success.” -“People inability to succeed, is not necessarily attributed to their lack of opportunity, desire or effort.“ -“The absolute reason why people are unsuccessful is their lack of knowledge of how their minds work. As a result, they fail to take the actions necessary to achieve their desired objective.” -“Success is not final, neither is failure fatal….it is the courage to continue that counts.” -“Success is all about consistency with the fundamentals.” -“Whatever man has done, man can do…”modeling is the key to duplicating any form of human excellence.” If you want what others have, just know what they know, and do what they do.” -“If there is no visual plan or path to success for you to model, then it is your responsibility to create a path for others to follow.“ - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims TEMPERANCE -“A balance life requires one to be temperate in all things - abstaining from that which is bad for you and be moderate with that which is good for you.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims

I’ll just say that insanity is the inability to communicate your ideas. It’s as if you were in a foreign country, able to see and understand everything that’s going on around you but incapable of explaining what you need to know or of being helped, because you don’t understand the language they speak there.” “We’ve all felt that.” “And all of us, one way or another, are insane.

Eleanor had followed Richard, marveling, as always, at the male inability to speak the language of the heart. “One day I hope to understand why men see sentiment as the ultimate enemy,” she said dryly, “but I’ll not be holding my breath until it happens.

I’ve talked to many people who struggle with feeling insecure about hearing from God while ministering. Don’t get trapped into focusing on yourself and your inability rather than on His ability. He is able to speak to us. We’re His children; we were designed for communication and intimacy with Him. He has given us His Word. I often remind people, “Hey, if you get stuck when you’re ministering to someone, you already know the message. When you pray for people, look them in the eyes and tell them, ‘Jesus loves you.’” Try it. Watch what happens. The Church has become nonchalant to the power of those words “Jesus loves you.” The world is dying to hear them.

Jimmy was too broken up to speak at the funeral. So I gave the eulogy, describing the hopes and dreams that working folks like Joe once had and blaming his death on the inability of the union to keep these hopes alive. That was my first eulogy. Since then I have given many more in a city where more and more people die not of old age but because the system has failed them. Detroit has become a city where there are too many funerals and where community people use funeral services to say that we can’t keep living and dying this way and that there has got to be a change.

Women like this exploited a person's natural civility, marching through the gaps left by a inability to speak the naked truth.

Having got rid of Jefferson—at least in name—Turing next addresses a whole class of objections that he calls “Arguments from Various Disabilities,” and which he defines as taking the form “I grant you that you can make machines do all the things you have mentioned but you will never be able to make one to do X.” He then offers a rather tongue-in-cheek “selection”: Be kind, resourceful, beautiful, friendly; have initiative, have a sense of humour, tell right from wrong, make mistakes; fall in love, enjoy strawberries and cream; make some one fall in love with it, learn from experience; use words properly, be the subject of its own thought; have as much diversity of behaviour as a man, do something really new. As Turing notes, “no support is usually offered for these statements,” most of which are founded on the principle of scientific induction. . . . The works and customs of mankind do not seem to be very suitable material to which to apply scientific induction. A very large part of space-time must be investigated, if reliable results are to be obtained. Otherwise we may (as most English children do) decide that everybody speaks English, and that it is silly to learn French. Turing’s repudiation of scientific induction, however, is more than just a dig at the insularity and closed-mindedness of England. His purpose is actually much larger: to call attention to the infinite regress into which we are likely to fall if we attempt to use disabilities (such as, say, the inability, on the part of a man, to feel attraction to a woman) as determining factors in defining intelligence. Nor is the question of homosexuality far from Turing’s mind, as the refinement that he offers in the next paragraph attests: There are, however, special remarks to be made about many of the disabilities that have been mentioned. The inability to enjoy strawberries and cream may have struck the reader as frivolous. Possibly a machine might be made to enjoy this delicious dish, but any attempt to make one do so would be idiotic. What is important about this disability is that it contributes to some of the other disabilities, e.g. to the difficulty of the same kind of friendliness occurring between man and machine as between white man and white man, or between black man and black man. To the brew of gender and sexuality, then, race is added, as “strawberries and cream” (earlier bookended between the ability to fall in love and the ability to make someone fall in love) becomes a code word for tastes that Turing prefers not to name.

I asked Levak what kind of personality profile he might have prepared for Trump as a candidate for the show. He said he would have noted "the energy, the impulsiveness, the inability to articulate a complete thought because he gets interrupted by emotions, so when he speaks, it's all adjectives- 'great; huge, 'horrible?" What made Trump so magnetic as a reality-television star was his impulse to transgress, Levak continued, and it is the same quality that has made a captive audience of the world, "That somebody can become that successful while also being that emotionally undisciplined--it's so macabre that you have to watch it, " he said "And you keep waiting for the comeuppance. But it doesn't come.

There is no old age like anxiety,” said one of the monks I met in India. “And there is no freedom from old age like the freedom from anxiety.” In desperate love, we always invent the characters of our partners, demanding that they be what we need of them, and then feeling devastated when they refuse to perform the role we created in the first place. Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one. Americans spend billions to keep themselves amused with everything from porn to theme parks to wars, but that’s not exactly the same thing as quiet enjoyment. The beauty of doing nothing is the goal of all your work, the final accomplishment for which you are most highly congratulated. The more exquisitely and delightfully you can do nothing, the higher your life’s achievement. You don’t necessarily need to be rich in order to experience this, either. I am having a relationship with this pizza, almost an affair. Without seeing Sicily one cannot get a clear idea of what Italy is. “No town can live peacefully, whatever its laws,” Plato wrote, “when its citizens…do nothing but feast and drink and tire themselves out in the cares of love.” In a world of disorder and disaster and fraud, sometimes only beauty can be trusted. Only artistic excellence is incorruptible. Pleasure cannot be bargained down. And sometimes the meal is the only currency that is real. The idea that the appreciation of pleasure can be an anchor of one’s humanity. You should never give yourself a chance to fall apart because, when you do, it becomes a tendency and it happens over and over again. You must practice staying strong, instead. People think a soul mate is your perfect fit, and that’s what everyone wants. But a true soul mate is a mirror, the person who shows you everything that’s holding you back, the person who brings you to your own attention so you can change your life. A true soul mate is probably the most important person you’ll ever meet, because they tear down your walls and smack you awake. But to live with a soul mate forever? Nah. Too painful. Soul mates, they come into your life just to reveal another layer of yourself to you, and then they leave. They break your heart open so new light could get in, make you so desperate and out of control that you had to transform your life. The Zen masters always say that you cannot see your reflection in running water, only in still water. Your treasure—your perfection—is within you already. But to claim it, you must leave the busy commotion of the mind and abandon the desires of the ego and enter into the silence of the heart. Balinese families are always allowed to eat their own donations to the gods, since the offering is more metaphysical than literal. The way the Balinese see it, God takes what belongs to God—the gesture—while man takes what belongs to man—the food itself.) To meditate, only you must smile. Smile with face, smile with mind, and good energy will come to you and clean away dirty energy. Even smile in your liver. Practice tonight at hotel. Not to hurry, not to try too hard. Too serious, you make you sick. You can calling the good energy with a smile. The word paradise, by the way, which comes to us from the Persian, means literally “a walled garden.” The four virtues a person needs in order to be safe and happy in life: intelligence, friendship, strength and (I love this one) poetry. Happiness is the consequence of personal effort. You fight for it, strive for it, insist upon it, and sometimes even travel around the world looking for it. Once you have achieved a state of happiness, you must never become lax about maintaining it, you must make a mighty effort to keep swimming upward into that happiness forever, to stay afloat on top of it.

As such, the Deaf do not regard their absence of hearing as a disability, any more than a Spanish-speaking person would regard the inability to speak English as a disability.

In the windowpane I caught a glimpse of myself: fat, badly-dressed, the seams on my skirt about to burst, my hair in need of a trim, my shoes run down at the heels, yet for once I didn't give a damn. I thought of how anxious I had been about this city, its intimidating chic, its hostile shopkeepers, Simone de Beauvoir's opinion of me, my clothes, my hairdo, my weight, my inability to speak the language properly. "Bonjour, Madame," I said to the proprietor in my fractured French. "Deux litres du lait, s'il vous plait." Why do we always worry about the wrong things, I wondered?

In the Sallatha Sutta, the Buddha speaks about the concept of the second arrow. The story goes that when an arrow strikes your body, you will feel pain. When a second arrow comes and strikes you in that same spot, the pain will be magnified ten times. The Buddha explains that the majority of the pain we feel in life is the product of this second arrow, not the first. When we stop to lament, or worry, or protest, or grow fearful, we are willingly driving a second arrow into a pain point that already exists, and though we may want to believe that we are calming ourselves down with cathartic outbursts of anger, or sorrow, or panic, the truth is that we’re only multiplying our hurt. Adding pain to an already stressful situation by heaping an emotion or expectation onto it does nothing to solve the issue or heal our wounds. In times of emotional upheaval, the second arrow comes from our inability to let go.

But with time and after two more kids, I stopped misconstruing my inability to balance my life as evidence of my ineptitude. What has helped me in that process is to have wonderfully transparent conversations with a core group of women I affectionately call “my tribe.” We speak openly about the challenges of juggling multiple hats and ponder tough questions about marriage, parenting, and womanhood. We bring strategies and solutions for one another with compassion and a lot of laughter.

Often called the “serpent power,” the kundalinī is the Energy of Consciousness (cit-shakti), or Goddess Power (devī-shakti). According to Tantric metaphysics, the ultimate or divine Reality is far from impotent and possesses all conceivable (and inconceivable) powers. On the one hand, it is pure Consciousness; on the other, pure Energy. The Tantric branch of Kashmiri Shaivism speaks of the ultimate Reality as a supervibration (spandana). Everything else is but a stepped-down version of that incomprehensible vastness of Energy. The energies of the manifest physical cosmos are a mere trickle by comparison. It is the life energy (prāna) that animates and sustains the human body; but it is the kundalinī that, when awakened from its dormant state, transforms the body from a sentient biological organism into a field of light transcending the laws of Nature and fully responsive to the enlightened will of the Yoga adept. The goal of all schools of Tantra-Yoga, as with any form of Yoga, is enlightenment or liberation. But many Tantric schools seek the kind of enlightenment that includes the body and the world. Thus the Tantric adepts speak of a vajra-deha (“adamantine body”) or divya-deha (“divine body”). The kundalinī is instrumental in the creation of this extraordinary vehicle of the enlightened adept. According to Tantra, it underlies all spiritual evolution. Not all branches or schools of Yoga, however, avail themselves of this concept. In fact, this concept did not come into vogue until the emergence of Tantra around 500 C.E. Thus it is not mentioned in the Vedas, the early Upanishads, the Bhagavad-Gītā, or the Yoga-Sūtra (c. 200 C.E.). But later texts, like the Bhakti-Sūtras ascribed to Nārada and Shāndilya respectively, make no reference to it. There is some discussion about whether the Tantric claim to the universality of the kundalinī is in fact correct, or whether enlightenment is possible without the involvement of the kundalinī process. Since there have been adepts who claimed to be enlightened but did not experience the typical symptoms of a kundalinī awakening, we may assume that enlightenment is possible without manifestation of the typical symptoms, such as the experience of explosive luminosity, inner sounds, sensations of heat, dizziness, drowsiness, inability to sleep, and so on. In his book The Kundalini Experience, the American psychiatrist Lee Sannella makes the useful distinction between the kundalinī proper and what he calls the physio-kundalini, that is, the psychosomatic manifestations of awakening.1 The twentieth-century sage Ramana Maharshi, who, as far as anyone can tell, was genuinely enlightened, made the point that the kundalinī rises from whatever lakshya (locus of concentration) an adept has chosen. In

When I really asked myself a question, I still responded, here there was still something to be wrested from me, from this heap of straw that I have been for five months and whose fate, it seems, is to be set alight in the summer and to burn away before the spectator can blink. If only that would happen to me! And it should happen to me ten times over, for I don’t even regret the unhappy time. My condition is not unhappiness, but it’s not happiness either, not indifference not weakness, not fatigue, not interest in anything else, so what is it then? The fact that I don’t know is probably connected with my inability to write. And this is something I think I understand without knowing its cause. For whatever things occur to me occur not from the root, but beginning somewhere toward their middle. Just let someone try to hold them, let someone try to hold and cling to a blade of grass that only starts growing from the middle. Perhaps some can, Japanese acrobats, for example, who climb a ladder that isn’t resting on the ground but on the upturned soles of a partner lying on his back and isn’t leaning against a wall but goes straight up into the air.[ 5] This is more than I can manage, not to mention the fact that my ladder doesn’t have even those soles at its disposal. That’s not all, of course, and such a question still isn’t enough to make me speak. But each day at least one line should be pointed at me as people are now pointing telescopes at the comet.[ 6] And if I would then appear once before that sentence, lured by that sentence, as I was last Christmas, for example, when I had gone so far that I could only barely contain myself and when I really seemed to be on the last rung of my ladder, which, however, stood steadily on the ground and against the wall. But what a ground! what a wall! And yet that ladder didn’t fall, so firmly did my feet press it against the ground, so firmly did my feet raise it against the wall. Today, for example, I committed three impertinences, toward a conductor, toward a superior of mine, well there were only 2, but they’re plaguing me like stomach pains. Coming from anyone they would have been impertinences, all the more so coming from me. Thus I went outside myself, fought in the air in the mist and worst of all no one noticed that I committed, had to commit, the impertinence as an impertinence toward my companions too, had to bear the right expression, the responsibility; but the most awful thing was when one of my acquaintances took this impertinence not as a sign of a certain character but as the character itself, called my attention to my impertinence and admired it. Why don’t I stay within myself? To be sure, I now tell myself: look, the world lets you strike it, the conductor and your superior remained calm as you left, the latter even said goodbye. But that means nothing. You can attain nothing when you abandon yourself, but what do you miss anyhow in your circle. To this speech I respond only: I too would rather receive a beating within the circle than myself give a beating outside it, but where the devil is this circle? For a while I did see it lying on the earth, as if sprayed there with lime, but now it just hovers around me, indeed doesn’t even hover.

Aware of the suffering caused by unmindful speech and the inability to listen to others, I am committed to cultivating loving speech and deep listening in order to bring joy and happiness to others and relieve others of their suffering. Knowing that words can create happiness or suffering, I am determined to speak truthfully, with words that inspire self-confidence, joy, and hope. I will not spread news that I do not know to be certain and will not criticize or condemn things of which I am not sure. I will refrain from uttering words that can cause division or discord, or that can cause the family or the community to break. I am determined to make all efforts to reconcile and resolve all conflicts, however small.” This is the Fourth Mindfulness Training,1 and it offers a very good description of Right Speech

Why I can report on a computer keyboard what I cannot bear to say aloud remains a mystery to me, but so it goes. Maybe my inability to speak propelled the obsessive reading and writing.

The men who would go and beat up or kill the assaulter are participating in the cycle of silence and violence. They're keeping us from speaking our truth for fear of their inability to cope with our trauma. Don't be that guy

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Generally speaking, though, Americans have an inability to relax into sheer pleasure. Ours is an entertainment-seeking nation, but not necessarily a pleasure-seeking one. Americans spend billions to keep themselves amused with everything from porn to theme parks to wars, but that’s not exactly the same thing as quiet enjoyment.

Still there is a larger point to all of this. Mental illness, a state in which the mind is unable to get a solid handle on what the rest of us generally agree is “real,” could not exist until nature first created a brain that could model the thing we call reality in the first place. That means it takes a human mind to suffer mentally. Cats, dogs, and other primates may endure depression or grow sad, they may develop lifelong fears and strong addictions, but they don’t hear voices, imagine alternate realities, or suffer from an inability to speak or empathize. And they don’t because they never enjoyed those capabilities in the first place and never will.

The findings suggest that the teachers should relax their control and allow the students more freedom to choose their own topics so as to generate more opportunities for them to participate in classroom interaction. Doing so might foster a classroom culture that is more open to students’ desire to explore the language and topics that do not necessarily conform to the rigid bounds of the curriculum and limited personal perspectives of the teachers (2010: 19). At the same time, this assumes a common denominator of shared community, a community of practice in which the learners all feel themselves to be members, with the rights and duties that such membership entails. This means the teacher needs to work, initially, on creating – and then sustaining – a productive classroom dynamic. Managing groups – including understanding, registering and facilitating their internal workings – is probably one of the teacher’s most important functions. But, whatever the classroom dynamic, there will still be learners who feel an acute threat to ‘face’ at the thought of speaking in another language. It’s not just a question of making mistakes, it’s the ‘infantilization’ associated with speaking in a second language – the sense that one’s identity is threatened because of an inability to manage and fine-tune one’s communicative intentions. As Harder (1980) argues, ‘the learner is not free to define his [sic] place in the ongoing [L2] interaction as he would like; he has to accept a role which is less desirable than he could ordinarily achieve’. Or, as he more memorably puts it: ‘In order to be a wit in a foreign language you have to go through the stage of being a half-wit – there is no other way.

Right,” Raymond said, realizing he was in prison. That his inability to express what he was feeling had formed such a tight and inescapable box around his being that he could barely breathe.

Veronica nodded, silent tears running down her face, but was unable to speak around the lump in her throat. She looked at the ceiling, frustrated by her inability to speak. She took a deep breath and finally said, “Husband, meet Sarah. Sarah, meet your Daddy.

But, in special, we detest and refuse the usurped authority of that Roman Antichrist upon the Scriptures of God, upon the Kirk, the civil magistrate, and consciences of men; all his tyrannous laws made upon indifferent things against our Christian liberty; his erroneous doctrine against the sufficiency of the written Word, the perfection of the law, the office of Christ, and His blessed evangel; his corrupted doctrine concerning original sin, our natural inability and rebellion to God's law, our justification by faith only, our imperfect sanctification and obedience to the law; the nature, number, and use of the holy sacraments; his five bastard sacraments, with all his rites, ceremonies, and false doctrine, added to the ministration of the true sacraments without the word of God; his cruel judgment against infants departing without the sacrament; his absolute necessity of baptism; his blasphemous opinion of transubstantiation, or real presence of Christ's body in the elements, and receiving of the same by the wicked, or bodies of men; his dispensations with solemn oaths, perjuries, and degrees of marriage forbidden in the Word; his cruelty against the innocent divorced; his devilish mass; his blasphemous priesthood; his profane sacrifice for sins of the dead and the quick; his canonization of men; calling upon angels or saints departed, worshipping of imagery, relics, and crosses; dedicating of kirks, altars, days; vows to creatures; his purgatory, prayers for the dead; praying or speaking in a strange language, with his processions, and blasphemous litany, and multitude of advocates or mediators; his manifold orders, auricular confession; his desperate and uncertain repentance; his general and doubtsome faith; his satisfactions of men for their sins; his justification by works, opus operatum, works of supererogation, merits, pardons, peregrinations, and stations; his holy water, baptizing of bells, conjuring of spirits, crossing, sayning, anointing, conjuring, hallowing of God's good creatures, with the superstitious opinion joined therewith; his worldly monarchy, and wicked hierarchy; his three solemn vows, with all his shavellings of sundry sorts; his erroneous and bloody decrees made at Trent, with all the subscribers or approvers of that cruel and bloody band, conjured against the Kirk of God. And finally, we detest all his vain allegories, rites, signs, and traditions brought in the Kirk, without or against the word of God, and doctrine of this true reformed Kirk; to the which we join ourselves willingly, in doctrine, faith, religion, discipline, and use of the holy sacraments, as lively members of the same in Christ our head: promising and swearing, by the great name of the LORD our GOD, that we shall continue in the obedience of the doctrine and discipline of this Kirk, and shall defend the same, according to our vocation and power, all the days of our lives; under the pains contained in the law, and danger both of body and soul in the day of God's fearful judgment.

But for all the challenge and adventure, their films speak to a continual impotence in the world, an inability to change and to create change. When they do depict action, it is invariably performed by lone heroes in an enormously destructive and antisocial manner, further affirming that actual change, collectively undertaken, is impossible.

Yes, you asked me if I knew what being crazy meant." "Exactly. This time I'm not going to tell you a story. I'll just say that insanity is the inability to communicate your idea. It's as if you were in a foreign country, able to see and understand everything that's going on around you but incapable of explaining what you need to know or of being helped, because you don't understand the language they speak there." "We've all felt that." "And all of us, one way or another, are insane.

I’ll just say that insanity is the inability to communicate your ideas. It’s as if you were in a foreign country, able to see and understand everything that’s going on around you but incapable of explaining what you need to know or of being helped, because you don’t understand the language they speak there.

In my own community, with many severely handicapped men and women, the greatest source of suffering is not the handicap itself, but the accompanying feelings of being useless, worthless, unappreciated, and unloved. It is much easier to accept the inability to speak, walk, or feed oneself than it is to accept the inability to be of special value to another person. We human beings can suffer immense deprivations with great steadfastness, but when we sense that we no longer have anything to offer to anyone, we quickly lose our grip on life.

in my life, since we must call it so, there were three things, the inability to speak, the inability to be silent, and solitude, that’s what I’ve had to make the best of.

The total of three engagements Kafka entered into (twice with Bauer, the other with Julie Wohryzek, a poor hotel chambermaid) disintegrated, generally speaking, because of Kafka’s inability to envision any kind of what we today call work-life balance. His asceticism was meant to foster his writing, but it also made him a largely unhappy person, which hampered his efforts. Near the end of his life, he wrote in his diary of the severity that led him to become a “physical wreck”: “I did not want to be distracted, did not want to be distracted by the pleasures life has to give a useful and healthy man.

Without cultural change, we are hopeless to change existing results.5 Of all changes, cultural change is the most difficult. It is essentially changing the collective DNA of an entire group of people. To understand how to change culture, it is helpful to know how change works in general. Changing Church Culture Change is extremely difficult. One of the most vivid and striking examples of this painful reality is the inability of heart patients to change even when confronted with grim reality. Roughly six hundred thousand people have a heart bypass each year in the United States. These patients are told they must change. They must change their eating habits, must exercise, and quit smoking and drinking. If they do not, they will die. The case for change is so compelling that they are literally told, “Change or die.”6 Yet despite the clear instructions and painful reality, 90 percent of the patients do not change. Within two years of hearing such brutal facts, they remain the same. Change is that challenging for people. For the vast majority of patients, death is chosen over change. Yet leadership is often about change, about moving a group of people to a new future. Perhaps the most recognized leadership book on leading an organization to change is John Kotter’s Leading Change. And when ministry leaders speak or write about leadership, they often look to the wisdom found in the book of Nehemiah, as it chronicles Nehemiah’s leadership in rebuilding the wall around Jerusalem. Nehemiah led wide-scale change. Nehemiah never read Kotter’s book, and he led well without it. The Lord well equipped Nehemiah for the task of leading God’s people. But it is fascinating to see how Nehemiah’s actions mirror much of what Kotter has observed in leaders who successfully lead change. With a leadership development culture in mind, here are the eight steps for leading change, according to Kotter, and how one can see them in Nehemiah’s leadership. 1. Establish a sense of urgency. Leaders must create dissatisfaction with an ineffective status quo. They must help others develop a sense of angst over the brokenness around them. Nehemiah heard a negative report from Jerusalem, and it crushed him to the point of weeping, fasting, and prayer (Neh. 1:3–4). Sadly, the horrible situation in Jerusalem had become the status quo. The disgrace did not bother the people in the same way that it frustrated Nehemiah. After he arrived in Jerusalem, he walked around and observed the destruction. Before he launched the vision of rebuilding the wall, Nehemiah pointed out to the people that they were in trouble and ruins. He started with urgency, not vision. Without urgency, plans for change do not work. If you assess your culture and find deviant behaviors that reveal some inaccurate theological beliefs, you must create urgency by pointing these out. If you assess your culture and find a lack of leadership development, a sense of urgency must be created. Leadership development is an urgent matter because the mission the Lord has given us is so great.

Money is a language universally understood. Inability to speak it fluently is a deformity. Moral support, sympathy and oratory are all bark and no bite if not backed with cash. Any claim on wisdom without cash is void.

The sickness lasted three days, and on the fourth, at the latest, the patient succumbed.7 As soon as anyone was seized with headache and shivering during a visitation of the plague, he or she anticipated a fatal outcome. The minority of patients who recovered from their ordeal faced a lengthy convalescence and an array of lasting or permanent sequelae. These included deafness, impaired vision, paralysis of the muscles of one or more limbs, inability to speak as a result of laryngeal paralysis, and loss of memory. Psychological trauma also persisted after so arduous an ordeal. The experience did not even confer an acquired immunity, as a survivor from an epidemic in one year could die from plague the next.

Learn how to file a complaint with MCAFEE

In some ways, the idea of a person arriving in the US with a few hundred dollars to his name, a family to feed, and an inability to speak fluent English quickly going on to start his own successful business just a few years later feels almost superhuman. In fact, it's what immigrants do all the time. Perhaps the idea of America as a land of opportunity inherently attracts people who are entrepreneurial, who are risk-takers, but I also think there is an element of people arriving with so little that they've got nothing left to lose. The American Dream is often understood in a way that flatters America's conception of itself, but at best, that's only half the story. The other half are the immigrants who, generation after generation, take huge chances, work incredibly hard, and achieve things that those born here might be less likely to attempt.

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One needs to learn to see, to think, and to speak and write. The goal of education, according to Nietzsche, is “noble culture.” Learning to see means “getting your eyes used to calm, to patience, to letting things come to you”—that is, making yourself capable of deep and contemplative attention, casting a long and slow gaze. Such learning-to-see represents the “first preliminary schooling for spirituality [Geistigkeit].” One must learn “not to react immediately to a stimulus, but instead to take control of the inhibiting, excluding instincts.” By the same token, “every characteristic absence of spirituality [Ungeistigkeit], every piece of common vulgarity, is due to an inability to resist a stimulus”1—the inability to set a no in opposition. Reacting immediately, yielding to every impulse, already amounts to illness and represents a symptom of exhaustion

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