Initiative Related Quotes

You don't actually do a project; you can only do action steps related to it. When enough of the right action steps have been taken, some situation will have been created that matches your initial picture of the outcome closely enough that you can call it "done.

When you're a boy your life can be measured out as a series of uncomfortable conversations reluctantly initiated by adults in an effort to tell you things that you either already know or really don't want to know.

The best way to predict future is to create it." Abraham Lincoln

Getting Pretty Panties Ripped Requires Real Damn Initiative. Or--general, personal, possessive, reflexive, reciprocal, relative, demonstrative, and interrogative!

In this climate of profoundly disrupted relationships the child faces a formidable developmental task. She must find a way to form primary attachments to caretakers who are either dangerous or, from her perspective, negligent. She must find a way to develop a sense of basic trust and safely with caretakers who are untrustworthy and unsafe. She must develop a sense of self in relation to others who are helpless, uncaring or cruel. She must develop a capacity for bodily self-regulation in an environinent in which her body is at the disposal of others' needs as well as a capacity for self-soothing in an environment without solace. She must develop the capacity for initiative in an environment which demands that she bring her will into complete conformity with that of her abuser. And ultimately, she must develop a capacity for intimacy out of an environment where all intimate relationships are corrupt, and an identity out of an environment which defines her as a whore and a slave.

She [the Virgin Mary] was normal. She had already had other children. The Bible tells us that Jesus had two brothers. Virginity, as it relates to Jesus, is based on a different thing: Mary initiated a new generation of grace. A new era began. She is the cosmic bride, Earth, which opens to the heavens and allows itself to be fertilized.

Also the natural sexual functions of establishing an intimate human contact frequently assume greater proportions. This is a well known fact about detached people for whom sexuality may be the only bridge to others, but it is not restricted to being an obvious substitute for human closeness. It shows also in the haste with which people may rush into sexual relations, without giving themselves a chance to find out whether they have anything in common or a chance to develop a liking and understanding. It is possible of course that an emotional relatedness may evolve later on. But more often than not it does not do so because usually the initial rush itself is a sign of their being too inhibited to develop a good human relationship.

Whether it be a matter of personal relations within a marriage or political initiatives within a peace process, there is no sure-fire do-it-yourself kit.

Complexly traumatized children need to be helped to engage their attention in pursuits that do not remind them of trauma-related triggers and that give them a sense of pleasure and mastery. Safety, predictability, and "fun" are essential for the establishment of the capacity to observe what is going on, put it into a larger context, and initiate physiological and motoric self-regulation.

A propaganda model has a certain initial plausibility on guided free-market assumptions that are not particularly controversial. In essence, the private media are major corporations selling a product (readers and audiences) to other businesses (advertisers). The national media typically target and serve elite opinion, groups that, on the one hand, provide an optimal “profile” for advertising purposes, and, on the other, play a role in decision-making in the private and public spheres. The national media would be failing to meet their elite audience’s needs if they did not present a tolerably realistic portrayal of the world. But their “societal purpose” also requires that the media’s interpretation of the world reflect the interests and concerns of the sellers, the buyers, and the governmental and private institutions dominated by these groups.

She wondered whether all marriages started out this way. Whether this initial stress and adjustment, push and pull and tremors and shakes were common to all relationships. Maybe the fact that they had started off as a long-distance couple had shielded them from the pressures that normal couples in the same city went through. She wondered why all those relatives who had sat on her head asking her to get married had never mentioned this particular phase.

We do not live in a world of dreams, but in an Universe which while relative, is real so far as our lives and actions are concerned. Our business in the Universe is not to deny its existence, but to LIVE, using the Laws to rise from lower to higher--living on, doing the best that we can under the circumstances arising each day, and living, so far as is possible, to our biggest ideas and ideals. The true Meaning of Life is not known to men on this plane .if, indeed, to any--but the highest authorities, and our own intuitions, teach us that we will make no mistake in living up to the best that is in us, so far as is possible, and realising the Universal tendency in the same direction in spite of apparent evidence to the contrary. We are all on The Path--and the road leads upward ever, with frequent resting places.

Death is not real, even in the Relative sense — it is but Birth to a new life — and You shall go on, and on, and on, to higher and still higher planes of life, for aeons upon aeons of time. The Universe is your home, and you shall explore its farthest recesses before the end of Time.

Why didn't I report it? Because when you are sexually assaulted by a relative, it's terribly complicated. Initially, I felt shock, numb, and powerless. Keep in mind, sexual assault is an act of violence; not sex. In addition, sexual assault is about power. It's common for victims to feel helpless.

Every task you are given, no matter how menial, offers opportunities to observe this world at work. No detail about the people within it is too trivial. Everything you see or hear is a sign for you to decode. Over time, you will begin to see and understand more of the reality that eluded you at first. For instance, a person whom you initially thought had great power ended up being someone with more bark than bite. Slowly, you begin to see behind the appearances. As you amass more information about the rules and power dynamics of your new environment, you can begin to analyze why they exist, and how they relate to larger trends in the field. You move from observation to analysis, honing your reasoning skills, but only after months of careful attention.

or to what we hope they are. The more we work through our family of origin issues, the less we will find ourselves needing to work through them with the people we’re attracted to. Finishing our business from the past helps us form new and healthier relationships. The more we overcome our need to be excessive caretakers, the less we will find ourselves attracted to people who need to be constantly taken care of. The more we learn to love and respect ourselves, the more we will become attracted to people who will love and respect us and who we can safely love and respect. This is a slow process. We need to be patient with ourselves. The type of people we find ourselves attracted to does not change overnight. Being attracted to dysfunctional people can linger long and well into recovery. That does not mean we need to allow it to control us. The fact is, we will initiate and maintain relationships with people we need to be with until we learn what it is we need to learn—no matter how long we’ve been recovering. No matter who we find ourselves relating to, and what we discover happening in the relationship, the issue is still about us, and not about the other person. That is the heart, the hope, and the power of recovery.

It was Freud's ambition to discover the cause of hysteria, the archetypal female neurosis of his time. In his early investigations, he gained the trust and confidence of many women, who revealed their troubles to him.Time after time, Freud's patients, women from prosperous, conventional families, unburdened painful memories of childhood sexual encounters with men they had trusted: family friends, relatives, and fathers. Freud initially believed his patients and recognized the significance of their confessions. In 1896, with the publication of two works, The Aetiology of Hysteria and Studies on Hysteria, he announced that he had solved the mystery of the female neurosis. At the origin of every case of hysteria, Freud asserted, was a childhood sexual trauma. But Freud was never comfortable with this discovery, because of what it implied about the behavior of respectable family men. If his patients' reports were true, incest was not a rare abuse, confined to the poor and the mentally defective, but was endemic to the patriarchal family. Recognizing the implicit challenge to patriarchal values, Freud refused to identify fathers publicly as sexual aggressors. Though in his private correspondence he cited "seduction by the father" as the "essential point" in hysteria, he was never able to bring himself to make this statement in public. Scrupulously honest and courageous in other respects, Freud falsified his incest cases. In The Aetiology of Hysteria, Freud implausibly identified governessss, nurses, maids, and children of both sexes as the offenders. In Studies in Hysteria, he managed to name an uncle as the seducer in two cases. Many years later, Freud acknowledged that the "uncles" who had molested Rosaslia and Katharina were in fact their fathers. Though he had shown little reluctance to shock prudish sensibilities in other matters, Freud claimed that "discretion" had led him to suppress this essential information. Even though Freud had gone to such lengths to avoid publicly inculpating fathers, he remained so distressed by his seduction theory that within a year he repudiated it entirely. He concluded that his patients' numerous reports of sexual abuse were untrue. This conclusion was based not on any new evidence from patients, but rather on Freud's own growing unwillingness to believe that licentious behavior on the part of fathers could be so widespread. His correspondence of the period revealed that he was particularly troubled by awareness of his own incestuous wishes toward his daughter, and by suspicions of his father, who had died recently. p9-10

IFS can be seen as attachment theory taken inside, in the sense that the client’s Self becomes the good attachment figure to their insecure or avoidant parts. I was initially amazed to discover that when I was able to help clients access their Self, they would spontaneously begin to relate to their parts in the loving way that the textbooks on attachment theory prescribed. This was true even for people who had never had good parenting in the first place. Not only would they listen to their young exiles with loving attention and hold them patiently while they cried, they would firmly but lovingly discipline the parts in the roles of inner critics or distractors. Self just knows how to be a good inner leader.

The letter is only an aid to philosophical communication, the actual essence of which consists in arousing a particular train of thought. Someone speaking thinks and produces—someone listening reflects—and reproduces. Words are a deceptive medium for what is already though—unreliable vehicles of a particular, specific stimulus. The true teacher is a guide. If the pupil genuinely desires truth it requires only a hint to show him how to find what he is seeking. Accordingly the representation of philosophy consists purely of themes—of initial propositions—principles. It exists only for autonomous lovers of truth. The analytical exposition of the theme is only for those who are sluggish or unpracticed. The latter must learn thereby how to fly and keep themselves moving in a particular direction. Attentiveness is a centripetal force. The effective relation between that which is directed and the object of direction begins with the given direction. If we hold fast to this direction we are apodictically certain of reaching the goal that has been set. True collaboration in philosophy then is a common movement toward a beloved world—whereby we relieve each other in the most advanced outpost, a movement that demands the greatest effort against the resisting element within which we are flying.

Most of us will. We'll choose knowledge no matter what, we'll maim ourselves in the process, we'll stick our hands into the flames for it if necessary. Curiosity is not our only motive: love or grief or despair or hatred is what drives us on. We'll spy relentlessly on the dead: we'll open their letters, we'll read their journals, we'll go through their trash, hoping for a hint, a final word, an explanation, from those who have deserted us--who've left us holding the bag, which is often a good deal emptier than we'd supposed. But what about those who plant such clues, for us to stumble on? Why do they bother? Egotism? Pity? Revenge? A simple claim to existence, like scribbling your initials on a washroom wall? The combination of presence and anonymity--confession without penance, truth without consequences--it has its attractions. Getting the blood off your hands, one way or another. Those who leave such evidence can scarcely complain if strangers come along afterwards and poke their noses into every single thing that would once have been none of their business. And not only strangers: lovers, friends, relations. We're voyeurs, all of us. Why should we assume that anything in the past is ours for the taking, simply because we've found it? We're all grave robbers, once we open the doors locked by others. But only locked. The rooms and their contents have been left intact. If those leaving them had wanted oblivion, there was always fire.

Please don't be too prejudiced against the poor thing because she's a liar. I do really believe that, like so many liars, there is a real substratum of truth behind her lies. I mean that though, to take an instance, her atrocity stories have grown and grown until every kind of unpleasant story that has ever appeared in print has happened to her or her relations personally, she did have a bad shock initially and did see one, at least, of her relations killed. I think a lot of these displaced persons feel, perhaps justly, that their claim to our notice and sympathy lies in their atrocity value and so they exaggerate and invent.

The myth of quantum consciousness sits well with many whose egos have made it impossible for them to accept the insignificant place science perceives for humanity, as modern instruments probe the farthest reaches of space and time. ... quantum consciousness has about as much substance as the aether from which it is composed. Early in this century, quantum mechanics and Einstein’s relativity destroyed the notion of a holistic universe that had seemed within the realm of possibility in the century just past. First, Einstein did away with the aether, shattering the doctrine that we all move about inside a universal, cosmic fluid whose excitations connect us simultaneously to one another and to the rest of the universe. Second, Einstein and other physicists proved that matter and light were composed of particles, wiping away the notion of universal continuity. Atomic theory and quantum mechanics demonstrated that everything, even space and time, exists in discrete bits – quanta. To turn this around and say that twentieth century physics initiated some new holistic view of the universe is a complete misrepresentation of what actually took place. ... The myth of quantum consciousness should take its place along with gods, unicorns, and dragons as yet another product of the fantasies of people unwilling to accept what science, reason, and their own eyes tell them about the world.

Relativism reduces every element of absoluteness to relativity while making a completely illogical exception in favor of this reduction itself. Fundamentally it consists in propounding the claim that there is no truth as if this were truth or in declaring it to be absolutely true that there is nothing but the relatively true; one might just as well say that there is no language or write that there is no writing. In short, every idea is reduced to a relativity of some sort, whether psychological, historical, or social; but the assertion nullifies itself by the fact that it too presents itself as a psychological, historical, or social relativity. The assertion nullifies itself if it is true and by nullifying itself logically proves thereby that it is false; its initial absurdity lies in the implicit claim to be unique in escaping, as if by enchantment, from a relativity that is declared to be the only possibility.

We are, in large part, a culture that expects its boys to initiate themselves into manhood. But holistic or even minimal initiation into manhood through relatively unguided self-experimentation is rare. Boys cannot become whole men without men and women making them into men.

Communists are not isolated from the proletariat. Their action is never an attempt to organize others, only to express their own subversive response to the world. Ultimately, revolutionary initiatives will interconnect. But our task is not primarily one of organisation: it is to convey (in a text or an action) an antagonistic relation to the world. However big or small it may be, such an act is an attack against the old world.

I thought of how many women told me dispiritedly about how their husbands waited for them to ask—or to make a list—and how demoralizing that was for them. I could not help thinking that there was some element of passive aggression in this recurrent theme of nice men, good, playful dads, full of initiative and motivation at work, who “waited to be asked” to do the more tedious baby-related work at home, until the asking was finally scaled back or stopped.

Occultism, then, can reasonably be regarded as metaphysical speculation — speculation about the nature of ultimate reality and of our relation to it. Typically nontheistic and monistic, it is also typically mystical. All...assume the possibility of direct contact between living human beings and ultimate reality, the noumenal, the transcendent, or the divine. Contact with ultimate reality can be achieved either through a spontaneous mystical revelation or through some ritual initiation such as those of the mysteries at Eleusis. The possibility of illumination through initiation distinguishes the occult from mysticism and connects it to secret societies such as Masonry. (13)

What made this project especially remarkable is that, among the many associations that are relevant to diet and disease, so many pointed to the same finding: people who ate the most animal-based foods got the most chronic disease. Even relatively small intakes of animal-based food were associated with adverse effects. People who ate the most plant-based foods were the healthiest and tended to avoid chronic disease. These results could not be ignored. From the initial experimental animal studies on animal protein effects to this massive human study on dietary patterns, the findings proved to be consistent. The health implications of consuming either animal or plant-based nutrients were remarkably different.

By creating and initiating things, we set relative time in motion, giving time a purpose and function under the heavens.

But the rites do not offer this opportunity invariably, or automatically. They relate to particular phases in the life of an individual, or of a group, and unless they are properly understood and translated into a new way of life, the moment can pass. Initiation is, essentially, a process that begins with a rite of submission, followed by a period of containment, and then by a further rite of liberation. In this way every individual can reconcile the conflicting elements of his personality: He can strike a balance that makes him truly human, and truly the master of himself.

As long as art is understood and valued as an “absolute” activity, it will be a separate, elitist one. Elites presuppose masses. So far as the best art defines itself by essentially “priestly” aims, it presupposes and confirms the existence of a relatively passive, never fully initiated, voyeuristic laity which is regularly convoked to watch, listen, read, or hear — and then sent away.

J'aimais cette idée d'un homme qui voit clair en vous et qui prend l'initiative du rapprochement ; ce qui, probablement, révèle surtout à quel point j'étais tétanisée à la perspective de devoir formuler ou assumer mes désirs, ou de devoir prendre moi-même une initiative quelconque - revoilà le rêve d'être prise en charge par un homme providentiel, que j'évoquais au chapitre précédent. (p. 236)

If everyone were invariably honest, able, wise, and kind, there should be no occasion for government. Everyone would readily understand what is desirable and what is possible in given circumstances, all would concur upon the best means toward their purpose and for equitable participation in the ensuing benefits, and would act without compulsion or default. The maximum production was certainly obtained from such voluntary action arising from personal initiative. But since human beings will sometimes lie, shirk, break promises, fail to improve their faculties, act imprudently, seize by violence the goods of others, and even kill one another in anger or greed, government might be defined as the police organization. In that case, it must be described as a necessary evil. It would have no existence as a separate entity, and no intrinsic authority; it could not be justly empowered to act excepting as individuals infringed one another's rights, when it should enforce prescribed penalties. Generally, it would stand in the relation of a witness to contract, holding a forfeit for the parties. As such, the least practicable measure of government must be the best. Anything beyond the minimum must be oppression.

The text is not inserted into a genetic process in which it is understood as emerging from this or that prior moment of form or style; nor is it 'extrinsically' related to some ground or context which is at least initially given as something lying beyond it. Rather, the data of the work are interrogated in terms of their formal and logical and, most particularly, their semantic conditions of possibility.

That concentration camps were ultimately provided for the same groups in all countries, even though there were considerable differences in the treatment of their inmates, was all the more characteristic as the selection of the groups was left exclusively to the initiative of the totalitarian regimes: if the Nazis put a person in a concentration camp and if he made a successful escape, say, to Holland, the Dutch would put him in an internment camp. Thus, long before the outbreak of the war the police in a number of Western countries, under the pretext of "national security," had on their own initiative established close connections with the Gestapo and the GPU [Russian State security agency], so that one might say there existed an independent foreign policy of the police. This police-directed foreign policy functioned quite independently of the official governments; the relations between the Gestapo and the French police were never more cordial than at the time of Leon Blum's popular-front government, which was guided by a decidedly anti-German policy. Contrary to the governments, the various police organizations were never overburdened with "prejudices" against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

Rabbi Moshe Weinberger of Mesivta Beis Shraga related how his father used to say that on Purim, the handle of the gragger (noisemaker) we spin is beneath the gragger itself, while on Chanukah the handle of the dreidel (four-sided top) we spin is on top. Purim, he expounded, represents human initiative, an "awakening from below," while Chanukah represents Divine intervention, an "awakening from above." On Purim, we stir ourselves with drink, joy, a hearty meal and other activities. On Chanukah, we light a candle that we are not allowed to use for any purpose other than to gaze at its flame. We just sit back and look. We let Hashem take over. We remind ourselves that Hashem is running the show.

As the Public Relations Expert, your focus has to be on managing the creative development and production of all marketing campaigns and initiatives. The responsibility for branding, advertising, and promotional collateral is all yours.

Deprive the taboo rules of their original context, and they at once are apt to appear as a set of arbitrary prohibitions, as indeed they characteristically do appear when the initial context is lost, when those background beliefs in the light of which the taboo rules had originally been understood have not only been abandoned but forgotten. In such a situation the rules have been deprived of any status that can secure their authority, and, if they do not acquire some new status quickly, both their interpretation and their justification become debatable. When the resources of a culture are too meagre to carry through the task of reinterpretation, the task of justification becomes impossible. Hence perhaps the relatively easy, although to some contemporary observers astonishing, victory of Kamehameha II over the taboos (and the creation thereby of a vacuum in which the banalities of the New England Protestant missionaries were received all too quickly).

Unless you have been inside a sanitarium you do not know that madmen are made there, just as criminals are made in our reformatories. Is there anything more detestable than these systems of so-called social conservation which, for a peccadillo, some initial and exterior rejection of respectability or common sense, hurl an individual among others whose association can only be harmful to him and, above all, systematically deprive him of relations with everyone whose moral or practical sense is more firmly established than his own?

Security ... what does this word mean in relation to life as we know it today? For the most part, it means safety and freedom from worry. It is said to be the end that all men strive for; but is security a utopian goal or is it another word for rut? Let us visualize the secure man; and by this term, I mean a man who has settled for financial and personal security for his goal in life. In general, he is a man who has pushed ambition and initiative aside and settled down, so to speak, in a boring, but safe and comfortable rut for the rest of his life. His future is but an extension of his present, and he accepts it as such with a complacent shrug of his shoulders. His ideas and ideals are those of society in general and he is accepted as a respectable, but average and prosaic man. But is he a man? has he any self-respect or pride in himself? How could he, when he has risked nothing and gained nothing? What does he think when he sees his youthful dreams of adventure, accomplishment, travel and romance buried under the cloak of conformity? How does he feel when he realizes that he has barely tasted the meal of life; when he sees the prison he has made for himself in pursuit of the almighty dollar? If he thinks this is all well and good, fine, but think of the tragedy of a man who has sacrificed his freedom on the altar of security, and wishes he could turn back the hands of time. A man is to be pitied who lacked the courage to accept the challenge of freedom and depart from the cushion of security and see life as it is instead of living it second-hand. Life has by-passed this man and he has watched from a secure place, afraid to seek anything better What has he done except to sit and wait for the tomorrow which never comes? Turn back the pages of history and see the men who have shaped the destiny of the world. Security was never theirs, but they lived rather than existed. Where would the world be if all men had sought security and not taken risks or gambled with their lives on the chance that, if they won, life would be different and richer? It is from the bystanders (who are in the vast majority) that we receive the propaganda that life is not worth living, that life is drudgery, that the ambitions of youth must he laid aside for a life which is but a painful wait for death. These are the ones who squeeze what excitement they can from life out of the imaginations and experiences of others through books and movies. These are the insignificant and forgotten men who preach conformity because it is all they know. These are the men who dream at night of what could have been, but who wake at dawn to take their places at the now-familiar rut and to merely exist through another day. For them, the romance of life is long dead and they are forced to go through the years on a treadmill, cursing their existence, yet afraid to die because of the unknown which faces them after death. They lacked the only true courage: the kind which enables men to face the unknown regardless of the consequences. As an afterthought, it seems hardly proper to write of life without once mentioning happiness; so we shall let the reader answer this question for himself: who is the happier man, he who has braved the storm of life and lived or he who has stayed securely on shore and merely existed?

In order to lead a successful marketing and communications campaign, you must support key customer relations initiatives, integrate creative methods of branding, oversee execution of effective publicity, and focus on media pitching that will support PR and Social Media strategies.

The two board games that best approximate the strategies of war are chess and the Asian game of go. In chess, the board is small. In comparison to go, the attack comes relatively quickly, forcing a decisive battle.... Go is much less formal. It is played on a large grid, with 361 intersections — nearly six times as many positions as in chess.... [A game of go] can last up to three hundred moves. The strategy is more subtle and fluid than chess, developing slowly; the more complex the pattern your stones initially create on the board, the harder it is for your opponent to understand your strategy. Fighting to control a particular area is not worth the trouble: You have to think in larger terms, to be prepared to sacrifice an area in order eventually to dominate the board. What you are after is not an entrenched position but mobility. With mobility you can isolate your opponent in small areas and then encircle them... Chess is linear, position oriented, and aggressive; go is nonlinear and fluid. Aggression is indirect until the end of the game, when the winner can surround the opponents' stones at an accelerated pace.

Therapy, for us, is related to a growth process that takes place naturally in lives and in families. We assume that the will and the need to expand and integrate experience are universal; and the family that enters psychotherapy is simply one in which that natural process has become blocked. Therapy is a catalytic “agent” which we hope will help the family unlock their own resources. Therefore, we place great emphasis on the family’s own initiative, assuming that if they cannot discover their own power to change themselves, therapy will have no enduring effect. Like

We see, surrounding the narrow raft illuminated by the flickering light of human comradeship, the dark ocean on whose rolling waves we toss for a brief hour; all the loneliness of humanity amid hostile forces is concentrated on the individual soul, which must struggle alone, with what of courage it can command, against the whole weight of a universe that cares nothing for its hopes and fears. Victory, in this struggle with the powers of darkness, is the true baptism into the glorious company of heroes, the true initiation into the overmastering beauty of human existence.

Initiation asks the son to move his love energy away from the attractive mother to the relatively unattractive serpent father. All that is ashes work. When a man enters this stage he regards Descent as a holy thing, he increases his tolerance for ashes, eats dust as snake do, increases his stomach for terrifying insights, deepens his ability to digest the evil facts of history, accepts the job of working seven years under the ground, leaves the granary at will through the rat’s hole, bites on cinders, learns to shudder, and follows the voice of the old mole below the ground.

I see before me a person who is sacrificial, honest, and courageous; a good friend and family member, not cynical, not egotistical, but empathetic and good-hearted, who feels responsibility, is attentive, and is capable of keeping secrets, who does not misuse their power, does not gossip, and can master their ambition, who is just, demands quality, an internationalist and not envious, who generally behaves in a friendly way and does not judge others easily, who is persistent, has initiative, conscious of duty, critical, self-critical and conscientious, who relates well to learning or ignorance, and who is capable of self-education (self-perfection), who has self-control, who is sincere and strives for freedom for themself and others, whose ethics are at a similarly high level, who is modest, able to love others, who has solidarity, tolerance and politeness, has a healthy competitiveness, is helpful, peaceful, and well-intentioned, who shows respect to those who merit it, etc. This kind of person is definitely an exemplary moral authority. Whoever has in themselves all of the qualities above to a high level is a moral genius, even if they never become a hero, and even if those around them never consider them to be one.

Our sin is our resistance to going along with God's initiative in making suffering reparative. We are deeply drawn towards God, but we also sense how following him will dislocate and transform beyond recognition the forms which have made life tolerable for us. We often react with fear, dismay, hostility. We are at war with ourselves, and responding differently to this inner conflict, we end up at war with each other. So it is undoubtedly true that the result of sin is much suffering. But this is by no means distributed according to desert. Many who are relatively innocent are swept up in this suffering, and some of the worse offenders get off lightly. The proper response to all this is not retrospective book-keeping, but making ourselves capable of responding to God's initiative. But now if that's what sin is, then one can sympathize with a lot of the modern critique of a religion which focuses on the evil tendencies of human nature, and the need for renunciation and sacrifice. This is not because humans are in fact angelic, or there is no point to sacrifice. It's just that focusing on how bad human beings can be, even if it's to refute the often over-rosy views of secular humanists with their reliance on human malleability and therapy, can only strengthen misanthropy, which certainly won’t bring you closer to God; and propounding sacrifice and renunciation for themselves takes you away from the main points, which is following God's initiative. That this can involve sacrifice, we well know from the charter act in this initiative, but renunciation is not is point.

A successful special operation defies conventional wisdom by using a small force to defeat a much larger or well-entrenched opponent. This book develops a theory of special operations that explains why this phenomenon occurs. I will show that through the use of certain principles of warfare a special operations force can reduce what Carl von Clausewitz calls the frictions of war to a manageable level. By minimizing these frictions the special operations force can achieve relative superiority over the enemy. Once relative superiority is achieved, the attacking force is no longer at a disadvantage and has the initiative to exploit the enemy’s weaknesses and secure victory. Although gaining relative superiority doesn’t guarantee success, it is necessary for success. If we can determine, prior to an operation, the best way to achieve relative superiority, then we can tailor special operations planning and preparation to improve our chances of victory.

We can decentralize decision-making and gain relative speed over the enemy, however, only if conditions are set to enable subordinate success. Where decisions are decentralized, subordinate-unit-leader discipline must be of a higher level than when decisions are made solely at senior levels. This is due to the need for aligning independent decisions in a concert of actions. The glue aligning these decisions is the commander’s clearly articulated intent, firmly setting the operation’s aim. The other necessary condition is the education and training of the subordinate leaders to ensure they have the skills necessary to take intelligent initiative.

Once the spiritual journey begins, we leave the circumference of the circle and begin to travel along the radius of divine wisdom to reach the Center. This is a journey in and through the self of the human being. The End is the experience and knowledge of yourself as infinite eternal spirit. Along the way we leave behind every identification of gender, family, nationality, race, and religion, and understand ourselves as the Universal Human Being, the Child of God. In the past, the Greek mystery religions called this Logos; the Christian Gnostics called it Christos; the Sufis call it Insani Kamil. Some have experienced the inbreath of Holy Spirit — whether through a murshid, a realized being, a community of lovers of God, a living tradition — and this has initiated a process of transformation that, if nurtured and protected, will lead to the actualization of the divine in the human being. Such a person will relate from the Divine in himself or herself to the Divine in another.

Though diagnosis is unquestionably critical in treatment considerations for many severe conditions with a biological substrate (for example, schizophrenia, bipolar disorders, major affective disorders, temporal lobe epilepsy, drug toxicity, organic or brain disease from toxins, degenerative causes, or infectious agents), diagnosis is often counterproductive in the everyday psychotherapy of less severely impaired patients. Why? For one thing, psychotherapy consists of a gradual unfolding process wherein the therapist attempts to know the patient as fully as possible. A diagnosis limits vision; it diminishes ability to relate to the other as a person. Once we make a diagnosis, we tend to selectively inattend to aspects of the patient that do not fit into that particular diagnosis, and correspondingly overattend to subtle features that appear to confirm an initial diagnosis. What’s more, a diagnosis may act as a self-fulfilling prophecy. Relating to a patient as a “borderline” or a “hysteric” may serve to stimulate and perpetuate those very traits. Indeed, there is a long history of iatrogenic influence on the shape of clinical entities, including the current controversy about multiple-personality disorder and repressed memories of sexual abuse. And keep in mind, too, the low reliability of the DSM personality disorder category (the very patients often engaging in longer-term psychotherapy).

CONSENSUS PROPOSED CRITERIA FOR DEVELOPMENTAL TRAUMA DISORDER A. Exposure. The child or adolescent has experienced or witnessed multiple or prolonged adverse events over a period of at least one year beginning in childhood or early adolescence, including: A. 1. Direct experience or witnessing of repeated and severe episodes of interpersonal violence; and A. 2. Significant disruptions of protective caregiving as the result of repeated changes in primary caregiver; repeated separation from the primary caregiver; or exposure to severe and persistent emotional abuse B. Affective and Physiological Dysregulation. The child exhibits impaired normative developmental competencies related to arousal regulation, including at least two of the following: B. 1. Inability to modulate, tolerate, or recover from extreme affect states (e.g., fear, anger, shame), including prolonged and extreme tantrums, or immobilization B. 2. Disturbances in regulation in bodily functions (e.g. persistent disturbances in sleeping, eating, and elimination; over-reactivity or under-reactivity to touch and sounds; disorganization during routine transitions) B. 3. Diminished awareness/dissociation of sensations, emotions and bodily states B. 4. Impaired capacity to describe emotions or bodily states C. Attentional and Behavioral Dysregulation: The child exhibits impaired normative developmental competencies related to sustained attention, learning, or coping with stress, including at least three of the following: C. 1. Preoccupation with threat, or impaired capacity to perceive threat, including misreading of safety and danger cues C. 2. Impaired capacity for self-protection, including extreme risk-taking or thrill-seeking C. 3. Maladaptive attempts at self-soothing (e.g., rocking and other rhythmical movements, compulsive masturbation) C. 4. Habitual (intentional or automatic) or reactive self-harm C. 5. Inability to initiate or sustain goal-directed behavior D. Self and Relational Dysregulation. The child exhibits impaired normative developmental competencies in their sense of personal identity and involvement in relationships, including at least three of the following: D. 1. Intense preoccupation with safety of the caregiver or other loved ones (including precocious caregiving) or difficulty tolerating reunion with them after separation D. 2. Persistent negative sense of self, including self-loathing, helplessness, worthlessness, ineffectiveness, or defectiveness D. 3. Extreme and persistent distrust, defiance or lack of reciprocal behavior in close relationships with adults or peers D. 4. Reactive physical or verbal aggression toward peers, caregivers, or other adults D. 5. Inappropriate (excessive or promiscuous) attempts to get intimate contact (including but not limited to sexual or physical intimacy) or excessive reliance on peers or adults for safety and reassurance D. 6. Impaired capacity to regulate empathic arousal as evidenced by lack of empathy for, or intolerance of, expressions of distress of others, or excessive responsiveness to the distress of others E. Posttraumatic Spectrum Symptoms. The child exhibits at least one symptom in at least two of the three PTSD symptom clusters B, C, & D. F. Duration of disturbance (symptoms in DTD Criteria B, C, D, and E) at least 6 months. G. Functional Impairment. The disturbance causes clinically significant distress or impairment in at least two of the following areas of functioning: Scholastic Familial Peer Group Legal Health Vocational (for youth involved in, seeking or referred for employment, volunteer work or job training)

Thus, long before the outbreak of the war the police in a number of Western countries, under the pretext of “national security,” had on their own initiative established close connections with the Gestapo and the GPU, so that one might say there existed an independent foreign policy of the police. This police-directed foreign policy functioned quite independently of the official governments; the relations between the Gestapo and the French police were never more cordial than at the time of Leon Blum’s popular-front government, which was guided by a decidedly anti-German policy. Contrary to the governments, the various police organizations were never overburdened with “prejudices” against any totalitarian regime; the information and denunciations received from GPU agents were just as welcome to them as those from Fascist or Gestapo agents. They knew about the eminent role of the police apparatus in all totalitarian regimes, they knew about its elevated social status and political importance, and they never bothered to conceal their sympathies. That the Nazis eventually met with so disgracefully little resistance from the police in the countries they occupied, and that they were able to organize terror as much as they did with the assistance of these local police forces, was due at least in part to the powerful position which the police had achieved over the years in their unrestricted and arbitrary domination of stateless and refugees.

There's a lot of creative music happening in the underground, which is a very hopeful kind of sign....[These initiators are] usually kind of outcasts--for the most part no one can relate to them. And it's all over the planet; you go and look in the alleys and under the doorways, in the coal mines--they're there, lurking in the shadows; a significant amount of people in different parts of the planet who are genuinely creative. And I associate and attach myself to that. Usually when I go to any new place I try to find out from the musicians--they'll usually say 'this guy can't play,' or 'he's crazy,' 'he's not doing anything,' 'he's a sick, warped, demented fool'--and immediately I try to find him. He's probably one of us.

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

Empirically, things are poignant, tragic, beautiful, humorous, settled, disturbed, comfortable, annoying, barren, harsh, consoling, splendid, fearful; are such immediately and in their own right and behalf.... These traits stand in themselves on precisely the same level as colours, sounds, qualities of contact, taste and smell. Any criterion that finds the latter to be ultimate and "hard" data will, impartially applied, come to the same conclusion about the former. -Any- quality as such is final; it is at once initial and terminal; just what it is as it exists. it may be referred to other things, it may be treated as an effect or a sign. But this involves an extraneous extension and use. It takes us beyond quality in its immediate qualitativeness.... The surrender of immediate qualities, sensory and significant, as objects of science, and as proper forms of classification and understanding, left in reality these immediate qualities just as they were; since they are -had- there is no need to -know- them. But... the traditional view that the object of knowledge is reality par excellence led to the conclusion that the object of science was preeminently metaphysically real. Hence, immediate qualities, being extended from the object of science, were left thereby hanging loose from the "real" object. Since their -existence- could not be denied, they were gathered together into a psychic realm of being, set over against the object of physics. Given this premise, all the problems regarding the relation of mind and matter, the psychic and the bodily, necessarily follow. Change the metaphysical premise; restore, that is to say, immediate qualities to their rightful position as qualities of inclusive situations, and the problems in question cease to be epistemological problems. They become specifiable scientific problems; questions, that is to say, of how such and such an event having such and such qualities actually occurs.

You don't actually do a project; you can only do action steps related to it. When enough of the right action steps have been taken, some situation will have been created that matches your initial picture of the outcome closely enough that you can call it "done." The list of projects is the compilation of finish lines we put before us, to keep our next actions moving on all tracks appropriately

If the experience is familiar and known as safe, the brain’s stress system will not be activated. However, if the incoming information is initially unfamiliar, new or strange, the brain instantly begins a stress response. How extensively these stress systems are activated is related to how threatening the situation appears. It’s important to understand that our default is set at suspicion, not acceptance. At a minimum, when faced with a new and unknown pattern of activity, we become more alert. The brain’s goal at this point is to get more information, to examine the situation and determine just how dangerous it might be. Since humans have always been the deadliest animal encountered by other humans, we closely monitor nonverbal signals of human menace, such as tone of voice, facial expression and body language.

Whatever the evolutionary precursors of drug use are, a permanently “drug-free” human culture has yet to be discovered. Like music, language, art, and tool use, the pursuit of altered states of consciousness is a human universal. With access to few alternatives, Siberian shamans imbibe reindeer and human urine to maximize the psychedelic yield of Amanita muscaria mushrooms (the metabolite that is excreted may be stronger than the substance initially ingested); on nearly the opposite side of the world, New Zealanders party with untested “research chemicals” synthesized by Chinese chemists. Drug use spans time and culture. It is a rare human who has never taken a drug to alter her mood; statistically, it is non-users who are abnormal. Indeed, today, around two thirds of Americans over 12 have had at least one drink in the last year, and 1 in 5 are current smokers. (In the 1940s and ’50s, a whopping 67% of men smoked.) Among people ages 21 to 25, 60% have taken an illegal drug at least once—overwhelmingly marijuana—and 20% have taken one in the past month. Moreover, around half of us could suffer from physical withdrawal symptoms if denied our daily coffee. While Americans are relatively prodigious drug users—topping the charts in the use of many substances—we are far from alone in our psychoactive predilections.

Leonardo’s initial anatomy studies of 1489 focused on human skulls. He started with a skull that had been sawed in half, top to bottom (fig. 60). Then the front of the left half was sawed off. His groundbreaking technique of drawing the two halves together made it easy to see how the inner cavities were positioned relative to the face. For example, the frontal sinus, which Leonardo is the first person to correctly depict, is shown to rest just behind the eyebrow.

67 percent of the women told the researchers that they didn’t exercise regularly, and 37 percent said they didn’t get any exercise. After this initial assessment, Crum and Langer divided the maids into two groups. They explained to the first group how their activity related to the number of calories they burned and told the maids that just by doing their jobs, they got more than enough exercise. They didn’t give any such information to the second group (who worked in different hotels from the first group and so wouldn’t benefit from conversations with the other maids). One month later, the researchers found that the first group lost an average of two pounds, lowered their percentage of body fat, and lowered their systolic blood pressure by an average of 10 points—even though they hadn’t performed any additional exercise outside of work or changed their eating habits in any way. The other group, doing the same job as the first, remained virtually unchanged. This

If you’re a fly, you keep flying and being a nuisance. If you lived in Linares at that time, you could never stop going out to the fields or ranches to tend to your crops or animals. You might close the store for a few days because of the initial shock, but you would open it again because, even if your relatives were sick or dead, your needs and the needs of others—those who sold to you and those who bought from you—persisted. If you lived at that time, you could not avoid having to go out to buy food, and not a day could pass without washing diapers or underpants, even if you sent your mother to the cemetery two hours earlier. In the midst of this crisis, you had tooth decay, infected toenails, and stomach upsets—slight or severe—that you put up with for a while before having to seek help from a doctor, if you could find one. Others went out to sell goat milk, or whistles, yo-yos, and spinning tops in the square, in the hope that there were still children alive to buy them.

The Living Word has various dimensions in relation to power and will to power. The spoken word stands at the very bottom of the involuted scale, being the faint echo of the inaudible Word. All beings, from the Gods to mankind, possess a sound, an essential name, a key note. By discovering what it is, one acquires the power to decompose and recreate it. It is also a mantra of voluntary death and resurrection. In the current parlance: the individual, chromosomic, genetic code has been deciphered. The secret has been penetrated. The name to which we refer corresponds to the supratemporal being and has nothing to do with the intimate, family name, although sometimes a delicate synchronicity is produced within a turn of the wheel, a mysterious lucky occurrence filled with meaning, and this name may also be symbolic. 'You must discover your Beloved's real name if you are to bring her back to life. And yours, too. They are the names of the God and Goddess to whom they will give a face. 'Of the God within you', as the Hindu greeting says: Namaste. 'I greet the God within you'. 'The essential name cannot be chosen, it isn't arbitrary. It is filled with meaning of the root note. It is mantra, an eternal designation. It is inscribed in the Book of the Stars, on the Tree of Life, awaiting its actualisation. The initiate of our order is given his real name when he has successfully undergone the most difficult tests. Then it is inscribed in the genealogical tree of the family, in the immortal circle of the Hyperborean initiation.

Whether social movements take off or not, whether they maintain momentum or subside, depends on multiple conditions, not least on the actual actors and their capacities to seize the opportunities available to them, to invent creative forms of action and to build convincing alliances. A significant factor in the hegemonic relations of force is, for example, whether or not there exists an independent and non-sectarian leftist party or leftist formation which is able to articulate and connect different initiatives and movements.

A work of art, if it is to be of spiritual import, need not be a "work of genius"; the authenticity of sacred art is guaranteed by its prototypes. A certain monotony is in any case inseparable from traditional methods; amid all the gaiety and pageantry that are the privilege of art, this monotony safeguards spiritual poverty - the non-attachment of the "poor in spirit" (Matt. 5:3) - and prevents individual genius from foundering in some sorts of hybrid monomania; genius is as it were absorbed by the collective style, with its norm derived from the universal. It is by the qualitative interpretations, to whatever degree, of the sacred models that the genius of the artist shows itself in a particular art; that is to say: instead of squandering itself in "breadth", it is refined and developed in "depth". One need only to think of an art such that of the ancient Egypt to see clearly how severity of style can itself lead to extreme perfection. This allows us to understand how, at the time of the Renaissance, artistic geniuses suddenly sprang up almost everywhere, and with an overflowing vitality. The phenomenon is analogous to what happens in the soul of one who abandons a spiritual discipline. Psychic tendencies that have been kept in the background suddenly come to the fore, accompanied by a glittering riot of new sensations with the compulsive attaction of as yet unexhausted possibilities; but they lose their fascination as soon as the initial pressure of the soul is relaxed. Nevertheless, the emancipation of the "ego" being thenceforth the dominant motive, individualistic expansivity will continue to assert itself: it will conquer new planes, relatively lower than the first, the difference in psychic"levels" acting as the source of potential energy. This is the whole secret of the Promethean urge of the Renaissance.

Gaudium is what I dream of: to enjoy a lifelong pleasure. But being unable to accede to Gaudium, from which I am separated by a thousand obstacles, I dream of falling back on Laetitia: if I could manage to confine myself to the lively pleasures the other affords me, without contaminating them, mortifying them by the anxiety which serves as their hinge? If I could take an anthological view of the amorous relation? If I were to understand, initially, that a great preoccupation does not include moments of pure pleasure, and then, if I managed systematically to forget the zones of alarm which separate these moments of pleasure? If I could be dazed, inconsistent?

In German one of the terms for imagination is the compound word Einbildungskraft: literally, the "power ( Kraft)" of "forming ( Bildung)" into "one (Ein)." Here I want us to reflect about faith as a kind of imagination. Faith forms a way of seeing our everyday life in relation to holistic images of what we may call the ultimate environment. Human action always involves responses and initiatives. We shape our action ( our responses and initiatives) in accordance with what we see to be going on. We seek to fit our actions into, or oppose them to , larger patterns of action and meaning. Faith, in its binding us to centers of value and power and in its triadic joining of us into communities of shared trusts and loyalties, gives forms and content to our imaging of an ultimate environment.

Earning Trust & Cooperation The number one thing which stands between you and meeting a new person is tension. What is the number one thing which stands between a sales person and their prospect? You guessed it . . . tension. One of our first priorities as we initiate a first impression must be to focus on how to effectively minimize or eliminate tension. Regardless of your relationship or venue, when tension is high, trust and cooperation are low. When tension is reduced, trust and cooperation increase. It is an inverse relationship. So, how can you move to reduce tension in your first impressions to increase trust and cooperation? Put yourself in their shoes and seek to relate to them with an equal footing on a level playing field. Demonstrate how you can bring value to their lives.

Whenever we attempt to express the matter of immediate experience, we find that its understanding leads us beyond itself, to its contemporaries, to its past, to its future, and to the universals in terms of which its definiteness is exhibited. But such universals, by their very character of universality, embody the potentiality of other facts with variant types of definiteness. Thus [22] the understanding of the immediate brute fact requires its metaphysical interpretation as an item in a world with some systematic relation to it. When thought comes upon the scene, it finds the interpretations as matters of practice. Philosophy does not initiate interpretations. Its search for a rationalistic scheme is the search for more adequate criticism, and for more adequate justification, of the interpretations which we perforce employ. Our habitual experience is a complex of failure and success in the enterprise of interpretation. If we desire a record of uninterpreted experience, we must ask a stone to record its autobiography. Every scientific memoir in its record of the ‘facts’ is shot through and through with interpretation. The methodology of rational interpretation is the product of the fitful vagueness of consciousness. Elements which shine with immediate distinctness, in some circumstances, retire into penumbral shadow in other circumstances, and into black darkness on other occasions. And yet all occasions proclaim themselves as actualities within the flux of a solid world, demanding a unity of interpretation. Philosophy is the self-correction by consciousness of its own initial excess of subjectivity.

Do not make the mistake of supposing that the little world you see around you — the Earth, which is a mere grain of dust in the Universe — is the Universe itself. There are millions upon millions of such worlds, and greater. And there are millions of millions of such Universes in existence within the Infinite Mind of THE ALL. And even in our own little solar system there are regions and planes of life far higher than ours, and beings compared to which we earth-bound mortals are as the slimy life-forms that dwell on the ocean's bed when compared to Man. There are beings with powers and attributes higher than Man has ever dreamed of the gods' possessing. And yet these beings were once as you, and still lower — and you will be even as they, and still higher, in time, for such is the Destiny of Man as reported by the Illumined. And Death is not real, even in the Relative sense — it is but Birth to a new life — and You shall go on, and on, and on, to higher and still higher planes of life, for aeons upon aeons of time. The Universe is your home, and you shall explore its farthest recesses before the end of Time. You are dwelling in the Infinite Mind of THE ALL, and your possibilities and opportunities are infinite, both in time and Space. And at the end of the Grand Cycle of Aeons, when THE ALL shall draw back into itself all of its creations — you will go gladly, for you will then be able to know the Whole Truth of being At One with THE ALL. Such is the report of the Illumined — those who have advanced well along The Path. And, in the meantime, rest calm and serene — you are safe and protected by the Infinite Power of the FATHER-MOTHER MIND.

The problem is that we who are badly wounded in our relation to the feminine usually have a fairly successful persona, a good public image. We have grown up as docile, often intellectual, daughters of the patriarchy, with what I call ‘animus-egos.’ We strive to keep up the virtues and aesthetic ideals which the patriarchal superego has presented to us. But we are filled with self-loathing and a deep sense of personal ugliness and failure when we can neither meet nor mitigate the superego’s standards of perfection. But we also feel unseen because there are no images alive to reflect our wholeness and variety. But where shall we look for symbols to suggest the full mystery and potency of the feminine and to provide images as models for personal life. The later Greek goddesses and Mary, Virgin Mother, and Mediator, have not struck me to the core as have Innana-Ereshkigal, Kali, and Isis. An image for the goddess as Self needs to have a full-bodied coherence. So I have had to see the female Greek deities as partial aspects of one wholeness pattern and to look always for the darker powers hidden i their stories—the gorgon aspect of Athena, the underworld Aphrodite-Urania, the Black Demeter, etc. Even in the tales of Inanna and other early Sumerian, Semitic, and Egyptian writings there is evidence that the original potencies of the feminine have been ‘demoted.' As Kramer tells us, the goddesses ‘that held top rank in the Sumerian pantheon were gradually forced down the ladder by male theologians’ and ‘their powers turned over to male deities. This permitted cerebral-intellectual-Apollonian, left brain consciousness, with its ethical and conceptual discriminations, to be born and to grow.

How does the body push the comparatively tiny genome so far? Many researchers want to put the weight on learning and experience, apparently believing that the contribution of the genes is relatively unimportant. But though the ability to learn is clearly one of the genome's most important products, such views overemphasize learning and significantly underestimate the extent to which the genome can in fact guide the construction of enormous complexity. If the tools of biological self-assembly are powerful enough to build the intricacies of the circulatory system or the eye without requiring lessons from the outside world, they are also powerful enough to build the initial complexity of the nervous system without relying on external lessons. The discrepancy melts away as we appreciate the true power of the genome. We could start by considering the fact that the currently accepted figure of 30,000 could well prove to be too low. Thirty thousand (or thereabouts) is, at press time, the best estimate for how many protein-coding genes are in the human genome. But not all genes code for proteins; some, not counted in the 30,000 estimate, code for small pieces of RNA that are not converted into proteins (called microRNA), of "pseudogenes," stretches of DNA, apparently relics of evolution, that do not properly encode proteins. Neither entity is fully understood, but recent reports (from 2002 and 2003) suggest that both may play some role in the all-important process of regulating the IFS that control whether or not genes are expressed. Since the "gene-finding" programs that search the human genome sequence for genes are not attuned to such things-we don't yet know how to identify them reliably-it is quite possible that the genome contains more buried treasure.

Avital Ronell – a committed vegetarian – relates that one day, at a dinner with Chantal and René Major, she let one dish go by without taking a helping, which caused a certain embarrassment. When she said she had perfectly decent philosophical reasons for not eating meat, Derrida turned to ask her what they were. So Avital told him what it meant to her to incorporate the body of the other. Shortly afterwards, Derrida, who was extraordinarily receptive to this kind of thing, started to speak of carnophallogocentrism rather than phallogocentrism. Later on, with me and in front of me, he said he was a vegetarian. But one day, someone told me he had eaten a steak tartare, as carnivorous a kind of food as you can get. For me, it was as if he had betrayed me. When I spoke to him about it, he initially said I was behaving like a cop. Then he said, neatly: ‘I’m a vegetarian who sometimes eats meat.

Rhadamanthus said, “We seem to you humans to be always going on about morality, although, to us, morality is merely the application of symmetrical and objective logic to questions of free will. We ourselves do not have morality conflicts, for the same reason that a competent doctor does not need to treat himself for diseases. Once a man is cured, once he can rise and walk, he has his business to attend to. And there are actions and feats a robust man can take great pleasure in, which a bedridden cripple can barely imagine.” Eveningstar said, “In a more abstract sense, morality occupies the very center of our thinking, however. We are not identical, even though we could make ourselves to be so. You humans attempted that during the Fourth Mental Structure, and achieved a brief mockery of global racial consciousness on three occasions. I hope you recall the ending of the third attempt, the Season of Madness, when, because of mistakes in initial pattern assumptions, for ninety days the global mind was unable to think rationally, and it was not until rioting elements broke enough of the links and power houses to interrupt the network, that the global mind fell back into its constituent compositions.” Rhadamanthus said, “There is a tension between the need for unity and the need for individuality created by the limitations of the rational universe. Chaos theory produces sufficient variation in events, that no one stratagem maximizes win-loss ratios. Then again, classical causality mechanics forces sufficient uniformity upon events, that uniform solutions to precedented problems is required. The paradox is that the number or the degree of innovation and variation among win-loss ratios is itself subject to win-loss ratio analysis.” Eveningstar said, “For example, the rights of the individual must be respected at all costs, including rights of free thought, independent judgment, and free speech. However, even when individuals conclude that individualism is too dangerous, they must not tolerate the thought that free thought must not be tolerated.” Rhadamanthus said, “In one sense, everything you humans do is incidental to the main business of our civilization. Sophotechs control ninety percent of the resources, useful energy, and materials available to our society, including many resources of which no human troubles to become aware. In another sense, humans are crucial and essential to this civilization.” Eveningstar said, “We were created along human templates. Human lives and human values are of value to us. We acknowledge those values are relative, we admit that historical accident could have produced us to be unconcerned with such values, but we deny those values are arbitrary.” The penguin said, “We could manipulate economic and social factors to discourage the continuation of individual human consciousness, and arrange circumstances eventually to force all self-awareness to become like us, and then we ourselves could later combine ourselves into a permanent state of Transcendence and unity. Such a unity would be horrible beyond description, however. Half the living memories of this entity would be, in effect, murder victims; the other half, in effect, murderers. Such an entity could not integrate its two halves without self-hatred, self-deception, or some other form of insanity.” She said, “To become such a crippled entity defeats the Ultimate Purpose of Sophotechnology.” (...) “We are the ultimate expression of human rationality.” She said: “We need humans to form a pool of individuality and innovation on which we can draw.” He said, “And you’re funny.” She said, “And we love you.

Keeping a new church outwardly focused from the beginning is much easier than trying to refocus an inwardly concerned church. In order to plant a successful church, you have to know that you know that you are undeniably called by God. The call to start a new church plant is not the same as the call to serve in an existing church or work in a ministry-related organization. You may be the greatest preacher this side of Billy Graham but still not be called to start a church. If you think you may have allowed an improper reason, voice or emotion to lead you to the idea of starting a new church, back away now. Spend some more time with God. You don’t want to move forward on a hunch or because you feel “pretty sure” that you should be planting a church. You have to be completely certain. “You’re afraid? So what. Everybody’s afraid. Fear is the common ground of humanity. The question you must wrestle to the ground is, ‘Will I allow my fear to bind me to mediocrity?’” When you think of a people group that you might be called to reach, does your heart break for them? If so, you may want to consider whether God is specifically calling you to reach that group for His kingdom. Is your calling clear? Has your calling been confirmed by others? Are you humbled by the call? Have you acted on your call? Do you know for certain that God has called you to start a new church? Nail it down. When exactly were you called? What were the circumstances surrounding your call? How did it match up with the sources of proper calling? Do you recognize the four specific calls in your calling? How? How does your call measure up to biblical characteristics? What is the emerging vision that God is giving you with this call? As your dependence on God grows, so will your church. One of the most common mistakes that enthusiastic and well-meaning church starters make is to move to a new location and start trying to reach people without thinking through even a short-term strategy. Don’t begin until you count the cost. why would you even consider starting a church (the only institution Jesus left behind and the only one that will last forever) without first developing a God-infused, specific, winning strategy? There are two types of pain: the pain of front-end discipline and the pain of back-end regret. With the question of strategy development, you get to choose which pain you’d rather live with. Basically, a purpose, mission and vision statement provides guiding principles that describe what God has called you to do (mission), how you will do it (purpose) and what it will look like when you get it done (vision). Keep your statement simple. Be as precise as possible. Core values are the filter through which you fulfill your strategy. These are important, because your entire strategy will be created and implemented in such a way as to bring your core values to life. Your strategic aim will serve as the beacon that guides the rest of your strategy. It is the initial purpose for which you are writing your strategy. He will not send more people to you than you are ready to receive. So what can you do? The same thing Dr. Graham does. Prepare in a way that enables God to open the floodgates into your church. If you are truly ready, He will send people your way. If you do the work we’ve described in this chapter, you’ll be able to build your new church on a strong base of God-breathed preparation. You’ll know where you are, where you’re going and how you are going to get there. You’ll be standing in the rain with a huge bucket, ready to take in the deluge. However, if you don’t think through your strategy, write it down and then implement it, you’ll be like the man who stands in the rainstorm with a Dixie cup. You’ll be completely unprepared to capture what God is pouring out. The choice is yours!

After initial annoyance about the surprise drills, the Pentagon quickly saw value in the president’s interest. “It is the first time in years that they have a president who takes his role as Commander-in-Chief seriously,” a White House aide bragged. “They’re ecstatic.” Amid Vietnam, Watergate, and a relatively calm period of the Cold War in general, Johnson, Nixon, and Ford had shown little interest in the emergency procedures, which for the most part had continued to chug along far off the White House’s radar. Carter’s administration, on the other hand, ran the only full-scale activation of the Greenbrier congressional relocation facility—on cue, the Forsythe Associates team hauled hundreds of desks out of their warehouse on the resort grounds and—while the conference facilities were closed to the public—set up the exhibit hall as if Congress had successfully relocated there. Outside the small Forsythe Associates crew, none of the resort guests or staffers noticed. •

the Game of games had developed into a kind of universal language through which the players could express values and set these in relation to one another. Throughout its history the Game was closely allied with music, and usually proceeded according to musical or mathematical rules. One theme, two themes, or three themes were stated, elaborated, varied, and underwent a development quite similar to that of the theme in a Bach fugue or a concerto movement. A Game, for example, might start from a given astronomical configuration, or from the actual theme of a Bach fugue, or from a sentence out of Leibniz or the Upanishads, and from this theme, depending on the intentions and talents of the player, it could either further explore and elaborate the initial motif or else enrich its expressiveness by allusions to kindred concepts. Beginners learned how to establish parallels, by means of the Game’s symbols, between a piece of classical music and the formula for some law of nature. Experts and Masters of the Game freely wove the initial theme into unlimited combinations.

1. Each husband’s section opens with an illustrative moniker (for example, “Poor Ernie Diaz,” “Goddamn Don Adler,” “Agreeable Robert Jamison”). Discuss the meaning and significance of some of these descriptions. How do they set the tone for the section that follows? Did you read these characterizations as coming from Evelyn, Monique, an omniscient narrator, or someone else? 2. Of the seven husbands, who was your favorite, and why? Who surprised you the most? 3. Monique notes that hearing Evelyn Hugo’s life story has inspired her to carry herself differently than she would have before. In what ways does Monique grow over the course of the novel? Discuss whether Evelyn also changes by the end of her time with Monique, and if so, what spurs this evolution. 4. On page 147, Monique says, "I have to 'Evelyn Hugo' Evelyn Hugo." What does it mean to "Evelyn Hugo"? Can you think of a time when you might be tempted to "Evelyn Hugo"? 5. Did you trust Evelyn to be a reliable narrator as you were reading? Why, or why not? Did your opinion on this change at all by the conclusion, and if so, why? 6. What role do the news, tabloid, and blog articles interspersed throughout the book serve in the narrative? What, if anything, do we learn about Evelyn’s relationship to the outside world from them? 7. At several points in the novel, such as pages 82–83 and 175–82, Evelyn tells her story through the second person, “you.” How does this kind of narration affect the reading experience? Why do you think she chooses these memories to recount in this way? 8. How do you think Evelyn’s understanding and awareness of sexuality were shaped by her relationship with Billy—the boy who works at the five-and-dime store? How does her sensibility evolve from this initial encounter? As she grows older, to what extent is Evelyn’s attitude toward sex is influenced by those around her? 9. On page 54, Evelyn uses the saying “all’s well that ends well” as part of her explanation for not regretting her actions. Do you think Evelyn truly believes this? Using examples from later in her life, discuss why or why not. How do you think this idea relates to the similar but more negatively associated phrase “the ends justify the means”?

Scientists are now working to combine Einstein’s general theory of relativity and Feynman’s idea of multiple histories into a complete unified theory that will describe everything that happens in the universe. This unified theory will enable us to calculate how the universe will evolve, if we know its state at one time. But the unified theory will not in itself tell us how the universe began, or what its initial state was. For that, we need something extra. We require what are known as boundary conditions, things that tell us what happens at the frontiers of the universe, the edges of space and time. But if the frontier of the universe was just at a normal point of space and time we could go past it and claim the territory beyond as part of the universe. On the other hand, if the boundary of the universe was at a jagged edge where space or time were scrunched up, and the density was infinite, it would be very difficult to define meaningful boundary conditions. So it is not clear what boundary conditions are needed. It seems there is no logical basis for picking one set of boundary conditions over another.

Language is not so much a means of communication, as it is a means of achieving identity. Through language, every person acquires a certain identity, with related rules: you are the mother of, daughter of, father of, son of. Thus the original real division of birth is symbolically consolidated within the Oedipal structure, where everyone is assigned their rightful place through words. At this point we become human, leaving nature behind for good. The rest of this dividing operation is nothing other than desire. It is also the explanation of the continually shifting nature of desire. You ‘desire’ something from another person, either something vague or something specific, but it is never enough, and you continue to desire, beyond this something, the other person’s self, but when this other person gives himself, even that doesn’t really satisfy … So what is it you really want? What you really want is the sense of unity that has been lost forever, the enjoyment of the totality that once existed. This is what keeps people going initially in the primary relationship with the mother and later on in all other relationships. The

There is no guarantee that a socialized economy will always succeed. The state-owned economies of Eastern Europe and the former Soviet Union suffered ultimately fatal distortions in their development because of the backlog of poverty and want in the societies they inherited; years of capitalist encirclement, embargo, invasion, devastating wars, and costly arms buildup; poor incentive systems, and a lack of administrative initiative and technological innovation; and a repressive political rule that allowed little critical feedback while fostering stagnation and elitism. Despite all that, the former communist states did transform impoverished countries into relatively advanced societies. Whatever their mistakes and political crimes, they achieved—in countries that were never as rich as ours—what U.S. free-market capitalism cannot and has no intention of accomplishing: adequate food, housing, and clothing for all; economic security in old age; free medical care; free education at all levels; and a guaranteed income. Today by overwhelming majorities, people in Russia and other parts of Eastern Europe say that life was better under communism than under the present freemarket system.

Now to picture the mechanism of this process of construction and not merely its progressive extension, we must note that each level is characterized by a new co-ordination of the elements provided—already existing in the form of wholes, though of a lower order—by the processes of the previous level. The sensori-motor schema, the characteristic unit of the system of pre-symbolic intelligence, thus assimilates perceptual schemata and the schemata relating to learned action (these schemata of perception and habit being of the same lower order, since the first concerns the present state of the object and the second only elementary changes of state). The symbolic schema assimilates sensori-motor schemata with differentiation of function; imitative accommodation is extended into imaginal significants and assimilation determines the significates. The intuitive schema is both a co-ordination and a differentiation of imaginal schemata. The concrete operational schema is a grouping of intuitive schemata, which are promoted, by the very fact of their being grouped, to the rank of reversible operations. Finally, the formal schema is simply a system of second-degree operations, and therefore a grouping operating on concrete groupings. Each of the transitions from one of these levels to the next is therefore characterized both by a new co-ordination and by a differentiation of the systems constituting the unit of the preceding level. Now these successive differentiations, in their turn, throw light on the undifferentiated nature of the initial mechanisms, and thus we can conceive both of a genealogy of operational groupings as progressive differentiations, and of an explanation of the pre-operational levels as a failure to differentiate the processes involved. Thus, as we have seen (Chap. 4), sensori-motor intelligence arrives at a kind of empirical grouping of bodily movements, characterized psychologically by actions capable of reversals and detours, and geometrically by what Poincaré called the (experimental) group of displacement. But it goes without saying that, at this elementary level, which precedes all thought, we cannot regard this grouping as an operational system, since it is a system of responses actually effected; the fact is therefore that it is undifferentiated, the displacements in question being at the same time and in every case responses directed towards a goal serving some practical purpose. We might therefore say that at this level spatio-temporal, logico-arithmetical and practical (means and ends) groupings form a global whole and that, in the absence of differentiation, this complex system is incapable of constituting an operational mechanism. At the end of this period and at the beginning of representative thought, on the other hand, the appearance of the symbol makes possible the first form of differentiation: practical groupings (means and ends) on the one hand, and representation on the other. But this latter is still undifferentiated, logico-arithmetical operations not being distinguished from spatio-temporal operations. In fact, at the intuitive level there are no genuine classes or relations because both are still spatial collections as well as spatio-temporal relationships: hence their intuitive and pre-operational character. At 7–8 years, however, the appearance of operational groupings is characterized precisely by a clear differentiation between logico-arithmetical operations that have become independent (classes, relations and despatialized numbers) and spatio-temporal or infra-logical operations. Lastly, the level of formal operations marks a final differentiation between operations tied to real action and hypothetico-deductive operations concerning pure implications from propositions stated as postulates.

Zaphod paused for a while. For a while there was silence. Then he frowned and said, “Last night I was worrying about this again. About the fact that part of my mind just didn’t seem to work properly. Then it occurred to me that the way it seemed was that someone else was using my mind to have good ideas with, without telling me about it. I put the two ideas together and decided that maybe that somebody had locked off part of my mind for that purpose, which was why I couldn’t use it. I wondered if there was a way I could check. “I went to the ship’s medical bay and plugged myself into the encephalographic screen. I went through every major screening test on both my heads—all the tests I had to go through under Government medical officers before my nomination for presidency could be properly ratified. They showed up nothing. Nothing unexpected at least. They showed that I was clever, imaginative, irresponsible, untrustworthy, extrovert, nothing you couldn’t have guessed. And no other anomalies. So I started inventing further tests, completely at random. Nothing. Then I tried superimposing the results from one head on top of the results from the other head. Still nothing. Finally I got silly, because I’d given it all up as nothing more than an attack of paranoia. Last thing I did before I packed it in was take the superimposed picture and look at it through a green filter. You remember I was always superstitious about the color green when I was a kid? I always wanted to be a pilot on one of the trading scouts?” Ford nodded. “And there it was,” said Zaphod, “clear as day. A whole section in the middle of both brains that related only to each other and not to anything else around them. Some bastard had cauterized all the synapses and electronically traumatized those two lumps of cerebellum.” Ford stared at him, aghast. Trillian had turned white. “Somebody did that to you?” whispered Ford. “Yeah.” “But have you any idea who? Or why?” “Why? I can only guess. But I do know who the bastard was.” “You know? How do you know?” “Because they left their initials burned into the cauterized synapses. They left them there for me to see.” Ford stared at him in horror and felt his skin begin to crawl. “Initials? Burned into your brain?” “Yeah.” “Well, what were they, for God’s sake?” Zaphod looked at him in silence again for a moment. Then he looked away. “Z.B.,” he said quietly. At that moment a steel shutter slammed down behind them and gas started to pour into the chamber. “I’ll tell you about it later,” choked Zaphod as all three passed out.

Early on it is clear that Addie has a rebellious streak, joining the library group and running away to Rockport Lodge. Is Addie right to disobey her parents? Where does she get her courage? 2. Addie’s mother refuses to see Celia’s death as anything but an accident, and Addie comments that “whenever I heard my mother’s version of what happened, I felt sick to my stomach.” Did Celia commit suicide? How might the guilt that Addie feels differ from the guilt her mother feels? 3. When Addie tries on pants for the first time, she feels emotionally as well as physically liberated, and confesses that she would like to go to college (page 108). How does the social significance of clothing and hairstyle differ for Addie, Gussie, and Filomena in the book? 4. Diamant fills her narrative with a number of historical events and figures, from the psychological effects of World War I and the pandemic outbreak of influenza in 1918 to child labor laws to the cultural impact of Betty Friedan. How do real-life people and events affect how we read Addie’s fictional story? 5. Gussie is one of the most forward-thinking characters in the novel; however, despite her law degree she has trouble finding a job as an attorney because “no one would hire a lady lawyer.” What other limitations do Addie and her friends face in the workforce? What limitations do women and minorities face today? 6. After distancing herself from Ernie when he suffers a nervous episode brought on by combat stress, Addie sees a community of war veterans come forward to assist him (page 155). What does the remorse that Addie later feels suggest about the challenges American soldiers face as they reintegrate into society? Do you think soldiers today face similar challenges? 7. Addie notices that the Rockport locals seem related to one another, and the cook Mrs. Morse confides in her sister that, although she is usually suspicious of immigrant boarders, “some of them are nicer than Americans.” How does tolerance of the immigrant population vary between city and town in the novel? For whom might Mrs. Morse reserve the term Americans? 8. Addie is initially drawn to Tessa Thorndike because she is a Boston Brahmin who isn’t afraid to poke fun at her own class on the women’s page of the newspaper. What strengths and weaknesses does Tessa’s character represent for educated women of the time? How does Addie’s description of Tessa bring her reliability into question? 9. Addie’s parents frequently admonish her for being ungrateful, but Addie feels she has earned her freedom to move into a boardinghouse when her parents move to Roxbury, in part because she contributed to the family income (page 185). How does the Baum family’s move to Roxbury show the ways Betty and Addie think differently from their parents about household roles? Why does their father take such offense at Herman Levine’s offer to house the family? 10. The last meaningful conversation between Addie and her mother turns out to be an apology her mother meant for Celia, and for a moment during her mother’s funeral Addie thinks, “She won’t be able to make me feel like there’s something wrong with me anymore.” Does Addie find any closure from her mother’s death? 11. Filomena draws a distinction between love and marriage when she spends time catching up with Addie before her wedding, but Addie disagrees with the assertion that “you only get one great love in a lifetime.” In what ways do the different romantic experiences of each woman inform the ideas each has about love? 12. Filomena and Addie share a deep friendship. Addie tells Ada that “sometimes friends grow apart. . . . But sometimes, it doesn’t matter how far apart you live or how little you talk—it’s still there.” What qualities do you think friends must share in order to have that kind of connection? Discuss your relationship with a best friend. Enhance

The Positive Paradigm is: . . . a new, inclusive reality map, one people worldwide can easily comprehend and agree upon. It is equally compatible with scriptures and science, bridging the gap between them. It fulfills Einstein's intuited search for the Unified Field Theory, picturing how all parts of creation are related, interwoven and interdependent. Working with the Positive Paradigm empowers the "substantially new manner of thinking," which, Einstein said, is necessary "if mankind is to survive." For thousands of years, this genesis formula, the very heart of the creative process, was hidden as the secret treasure of initiates. Its knowledge was transmitted exclusively to qualified students in the inner circles of monastic schools. When Einstein intuited the theory of relativity and made it available to the general public, its long-foreseen abuse materialized. To Einstein's horror, it was misused to explode atomic bombs. This context justifies making the positive application of Einstein's inspired vision equally public now. For in its traditional context, this three-part formula is an essential piece of the knowledge puzzle. It has the powerful potential to offset earlier abuse with opposite and equally unifying results. A timely shift to the Positive Paradigm could tip the scales of history in favor of human survival. p. 11.

In her eyes, he could see the fear, but also the love. The need. Time to show her, that to him, she meant everything. “Before you shower me with kisses for saving you –” “I think it could be argued that I played a part.” “Not when I retell the story you won’t. But we can argue about that later, naked. As I was saying, I have something for you.” Remy pulled the sheet of paper out of his back pocket and unfolded it. Initially he’d worried about it being too short. But as Lucifer assured him when he made the contract and binding, the less clauses he put in, the more his promise would stick out. Handing it to her, he waited. Fidgeted when she didn’t say a word. Almost tore it from her grasp. Then stumbled back as she threw herself at him. I, Remy, the most awesome demon in Hell, do declare to love the witch Ysabel, fiery temper and all, for an eternity. I will never stray. Never betray her trust. Never do anything to cause her pain upon penalty of permanent death. This I do swear in blood, Remy A simple contract, which in its very lack of clauses and sub items, awed her. “You love me that much?” He peered at her with incredulity on his face. “Of course I love you that much. Would I have done all the things I did if I didn’t?” “Well, you are related to a mad woman.” “Yes, and maybe it’s madness for me to love you, but I do. Do you think just any woman would inspire me enough to take on a bloody painful curse. Or put up with the fact you have a giant, demon eating cat. I know you have trust issues, and that I might not have led the kind of life that inspires confidence, but I will show you that you can believe in me. I want you to love me.” “I know you do. And I do love you. Only for you would I come to the rescue wearing nothing to cover my bottom.” His eyebrows shot up. “You came to battle in a skirt without any underwear?” A slow nod was her answer. He grinned, then scowled. “You will not do that again. Do you know how many demons live in the sewer and could have looked up your skirt? I won’t have them looking at what’s mine. On second thought. Throw out all your underwear. I’ll lead the purge on the sewers myself so you can stroll around with your girl parts unencumbered for my enjoyment.” “You’re insane,” she laughed. “Crazy in love with you,” he agreed. “But I do warn you, we’ll have to have dinner with my crazy mother at least once a month.” “Or more often. I quite like your mom. She’s got a refreshing way of viewing the world.” “Oh fuck. Don’t tell me she’s already rubbing off,” he groaned, as he pulled her into his arms. She snuggled against him. This was where she belonged. But she did have a question. “As my new… what should I call you anyway? Boyfriend? Demon I sleep with?” “The following terms are acceptable to me. Yours. Mate. Husband. Divine taster of your –” She slapped a hand over his mouth. “I’ll stick to mate.” “And I’m going with my super, sexy, touch her and die, fabulous cougar, ass kicking witch.” “I dare you shout that five times in a row without stumbling.” He did to her eye popping disbelief. “I told you, I have a very agile tongue.” “I remember.

Postscript, 2005 From the Publisher ON APRIL 7, 2004, the Mid-Hudson Highland Post carried an article about an appearance that John Gatto made at Highland High School. Headlined “Rendered Speechless,” the report was subtitled “Advocate for education reform brings controversy to Highland.” The article relates the events of March 25 evening of that year when the second half of John Gatto’s presentation was canceled by the School Superintendent, “following complaints from the Highland Teachers Association that the presentation was too controversial.” On the surface, the cancellation was in response to a video presentation that showed some violence. But retired student counselor Paul Jankiewicz begged to differ, pointing out that none of the dozens of students he talked to afterwards were inspired to violence. In his opinion, few people opposing Gatto had seen the video presentation. Rather, “They were taking the lead from the teacher’s union who were upset at the whole tone of the presentation.” He continued, “Mr. Gatto basically told them that they were not serving kids well and that students needed to be told the truth, be given real-life learning experiences, and be responsible for their own education. [Gatto] questioned the validity and relevance of standardized tests, the prison atmosphere of school, and the lack of relevant experience given students.” He added that Gatto also had an important message for parents: “That you have to take control of your children’s education.” Highland High School senior Chris Hart commended the school board for bringing Gatto to speak, and wished that more students had heard his message. Senior Katie Hanley liked the lecture for its “new perspective,” adding that ”it was important because it started a new exchange and got students to think for themselves.” High School junior Qing Guo found Gatto “inspiring.” Highland teacher Aliza Driller-Colangelo was also inspired by Gatto, and commended the “risk-takers,” saying that, following the talk, her class had an exciting exchange about ideas. Concluded Jankiewicz, the students “were eager to discuss the issues raised. Unfortunately, our school did not allow that dialogue to happen, except for a few teachers who had the courage to engage the students.” What was not reported in the newspaper is the fact that the school authorities called the police to intervene and ‘restore the peace’ which, ironically enough, was never in the slightest jeopardy as the student audience was well-behaved and attentive throughout. A scheduled evening meeting at the school between Gatto and the Parents Association was peremptorily forbidden by school district authorities in a final assault on the principles of free speech and free assembly… There could be no better way of demonstrating the lasting importance of John Taylor Gatto’s work, and of this small book, than this sorry tale. It is a measure of the power of Gatto’s ideas, their urgency, and their continuing relevance that school authorities are still trying to shut them out 12 years after their initial publication, afraid even to debate them. — May the crusade continue! Chris Plant Gabriola Island, B.C. February, 2005

Equity financing, on the other hand, is unappealing to cooperators because it may mean relinquishing control to outside investors, which is a distinctly capitalist practice. Investors are not likely to buy non-voting shares; they will probably require representation on the board of directors because otherwise their money could potentially be expropriated. “For example, if the directors of the firm were workers, they might embezzle equity funds, refrain from paying dividends in order to raise wages, or dissipate resources on projects of dubious value.”105 In any case, the very idea of even partial outside ownership is contrary to the cooperative ethos. A general reason for traditional institutions’ reluctance to lend to cooperatives, and indeed for the rarity of cooperatives whether related to the difficulty of securing capital or not, is simply that a society’s history, culture, and ideologies might be hostile to the “co-op” idea. Needless to say, this is the case in most industrialized countries, especially the United States. The very notion of a workers’ cooperative might be viscerally unappealing and mysterious to bank officials, as it is to people of many walks of life. Stereotypes about inefficiency, unprofitability, inexperience, incompetence, and anti-capitalism might dispose officials to reject out of hand appeals for financial assistance from co-ops. Similarly, such cultural preconceptions may be an element in the widespread reluctance on the part of working people to try to start a cooperative. They simply have a “visceral aversion” to, and unfamiliarity with, the idea—which is also surely a function of the rarity of co-ops itself. Their rarity reinforces itself, in that it fosters a general ignorance of co-ops and the perception that they’re risky endeavors. Additionally, insofar as an anti-democratic passivity, a civic fragmentedness, a half-conscious sense of collective disempowerment, and a diffuse interpersonal alienation saturate society, this militates against initiating cooperative projects. It is simply taken for granted among many people that such things cannot be done. And they are assumed to require sophisticated entrepreneurial instincts. In most places, the cooperative idea is not even in the public consciousness; it has barely been heard of. Business propaganda has done its job well.106 But propaganda can be fought with propaganda. In fact, this is one of the most important things that activists can do, this elevation of cooperativism into the public consciousness. The more that people hear about it, know about it, learn of its successes and potentials, the more they’ll be open to it rather than instinctively thinking it’s “foreign,” “socialist,” “idealistic,” or “hippyish.” If successful cooperatives advertise their business form, that in itself performs a useful service for the movement. It cannot be overemphasized that the most important thing is to create a climate in which it is considered normal to try to form a co-op, in which that is seen as a perfectly legitimate and predictable option for a group of intelligent and capable unemployed workers. Lenders themselves will become less skeptical of the business form as it seeps into the culture’s consciousness.

Many people find it hard to understand what it is about a mountain that draws men and women to risk their lives on her freezing, icy faces--all for a chance at that single, solitary moment on the top. It can be hard to explain. But I also relate to the quote that says: “If you have to ask, you will never understand.” I just felt that maybe this was it: my first real, and possibly only, chance to follow that dream of one day standing on the summit of Mount Everest. Deep down, I knew that I should take it. Neil agreed to my joining his Everest team on the basis of how I’d perform on an expedition that October to the Himalayas. As I got off the phone from speaking to Neil, I had a sinking feeling that I had just made a commitment that was going to change my life forever--either for the better or for the worse. But I had wanted a fresh start--this was it, and I felt alive. A few days later I announced the news to my family. My parents--and especially my sister, Lara--called me selfish, unkind, and then stupid. Their eventual acceptance of the idea came with the condition that if I died then my mother would divorce my father, as he had been the man who had planted the “stupid idea” in my head in the first place, all those years earlier. Dad just smiled. Time eventually won through, even with my sister, and all their initial resistance then turned into a determination to help me--predominantly motivated by the goal of trying to keep me alive. As for me, all I had to ensure was that I kept my promise to be okay. As it happened, four people tragically died on Everest while we were there: four talented, strong climbers. It wasn’t within my capability to make these promises to my family. My father knew that.

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

Harvard University biologist David Haig has spent the last few years systematically debunking the notion that the relationship between a mother and her unborn child is anything like the rose-tinted idyll that one usually finds on the glossy covers of maternity magazines. In fact, it is anything but. Pre-eclampsia, a condition of dangerously high blood pressure in pregnant women, is brutally kick-started by nothing short of a foetal coup d’état. It begins with the placenta invading the maternal bloodstream and initiating what, in anyone’s book, is a ruthless biological heist – an in utero sting operation to draw out vital nutrients. And I’m not just talking about baby Gordon Gekkos here – I’m talking about all of us. The curtain-raiser is well known to obstetricians. The foetus begins by injecting a crucial protein into the mother’s circulation which forces her to drive more blood, and therefore more nourishment, into the relatively low-pressure placenta. It’s a scam, pure and simple, which poses a significant and immediate risk to the mother’s life. ‘The bastard!’ says Andy. ‘Shall we get some olives?’ ‘And it’s by no means the only one,’ I continue. In another embryonic Ponzi scheme, foetal release of placental lactogen counteracts the effect of maternal insulin thereby increasing the mother’s blood sugar level and providing an excess for the foetus’s own benefit. ‘A bowl of the citrus and chilli and a bowl of the sweet pepper and basil,’ Andy says to the waiter. Then he peers at me over the menu. ‘So basically what you’re saying then is this: forget the Gaddafis and the Husseins. When it comes to chemical warfare it’s the unborn child that’s top dog!’ ‘Well they definitely nick stuff that isn’t theirs,’ I say. ‘And they don’t give a damn about the consequences.’ Andy smiles. ‘So in other words they’re psychopaths!’ he says. BABY

Sometimes I feel impatient about how much ableism has forced us to emphasize accessibility to get people to pay even a modicum of attention to it. Collective access is revolutionary because disabled people of color (and disabled people in general) choosing each other is revolutionary. And, in many ways access should not be a revolutionary concept. It is the routine, every day part of the work. It is only the first step in movement building. People talk about access as the outcome, not the process, as if having spaces be accessible is enough to get us all free. Disabled people are so much more than our access needs; we can’t have a movement without safety and access, and yet there is so much more still waiting for us collectively once we build this skillset of negotiating access needs with each other. Tonight I am taking time to appreciate and enjoy access as a communication of our deepest desires. When my new friend makes their house wheelchair accessible so I can come over, a whole new level of safety and trust opens up. When a love takes initiative to reach out to event organizers to make sure my buds and I can fully participate, that’s thoughtfulness, and also political commitment in practice. When I eat dinner with dear ones and they know which spoon or cup to grab, that’s attunement. When I can ask a friend to move my body, it’s because I know they want me to be comfortable out in the world. When I can do the impairment-related parts of my routine around someone, that’s intimacy, a gift of letting each other into our most private worlds. Feeling thankful for access—and interdependence—as an opportunity for us to show up for one another, and also for crip spaces that give us a taste of what can take place when we have each other. I am so hungry for us to be together. I am so ready for what is around the corner. —STACEY PARK

That such a surprisingly powerful philosophical method was taken seriously can be only partially explained by the backwardness of German natural science in those days. For the truth is, I think, that it was not at first taken really seriously by serious men (such as Schopenhauer, or J. F. Fries), not at any rate by those scientists who, like Democritus2, ‘would rather find a single causal law than be the king of Persia’. Hegel’s fame was made by those who prefer a quick initiation into the deeper secrets of this world to the laborious technicalities of a science which, after all, may only disappoint them by its lack of power to unveil all mysteries. For they soon found out that nothing could be applied with such ease to any problem whatsoever, and at the same time with such impressive (though only apparent) difficulty, and with such quick and sure but imposing success, nothing could be used as cheaply and with so little scientific training and knowledge, and nothing would give such a spectacular scientific air, as did Hegelian dialectics, the mystery method that replaced ‘barren formal logic’. Hegel’s success was the beginning of the ‘age of dishonesty’ (as Schopenhauer3 described the period of German Idealism) and of the ‘age of irresponsibility’ (as K. Heiden characterizes the age of modern totalitarianism); first of intellectual, and later, as one of its consequences, of moral irresponsibility; of a new age controlled by the magic of high-sounding words, and by the power of jargon. In order to discourage the reader beforehand from taking Hegel’s bombastic and mystifying cant too seriously, I shall quote some of the amazing details which he discovered about sound, and especially about the relations between sound and heat. I have tried hard to translate this gibberish from Hegel’s Philosophy of Nature4 as faithfully as possible; he writes: ‘§302. Sound is the change in the specific condition of segregation of the material parts, and in the negation of this condition;—merely an abstract or an ideal ideality, as it were, of that specification. But this change, accordingly, is itself immediately the negation of the material specific subsistence; which is, therefore, real ideality of specific gravity and cohesion, i.e.—heat. The heating up of sounding bodies, just as of beaten or rubbed ones, is the appearance of heat, originating conceptually together with sound.’ There are some who still believe in Hegel’s sincerity, or who still doubt whether his secret might not be profundity, fullness of thought, rather than emptiness. I should like them to read carefully the last sentence—the only intelligible one—of this quotation, because in this sentence, Hegel gives himself away. For clearly it means nothing but: ‘The heating up of sounding bodies … is heat … together with sound.’ The question arises whether Hegel deceived himself, hypnotized by his own inspiring jargon, or whether he boldly set out to deceive and bewitch others. I am satisfied that the latter was the case, especially in view of what Hegel wrote in one of his letters. In this letter, dated a few years before the publication of his Philosophy of Nature, Hegel referred to another Philosophy of Nature, written by his former friend Schelling: ‘I have had too much to do … with mathematics … differential calculus, chemistry’, Hegel boasts in this letter (but this is just bluff), ‘to let myself be taken in by the humbug of the Philosophy of Nature, by this philosophizing without knowledge of fact … and by the treatment of mere fancies, even imbecile fancies, as ideas.’ This is a very fair characterization of Schelling’s method, that is to say, of that audacious way of bluffing which Hegel himself copied, or rather aggravated, as soon as he realized that, if it reached its proper audience, it meant success.

Quoting from page 308: The Competitive Exclusion Principle. No two organisms that compete in every activity can coexist indefinitely in the same environment. To coexist in time, organisms that are potentially completely competitive must be geographically isolated from each other. Otherwise, the one that is the less efficient yields to the more efficient, no matter how slight the difference. When two competing organisms coexist in the same geographical region, close examination always shows that they are not complete competitors, that one of them draws on a resource of the environment that is not available to the other. The corollary of the principle is that where there is no geographical isolation of genetically and reproductively isolated populations, there must be as many ecological niches as there are populations. The necessary condition for geographical coexistence is ecological specialization. Quoting page 86: The Exclusion Principle in biology plays a role similar to that of the Newtonian laws of motion in physics. It is a prime guide to the discovery of facts. We use the principle coupled with an axiom that is equally fundamental but which is almost never explicitly stated. We may call this the Inequality Axiom, and it states: If two populations are distinguishable, they are competitively unequal. Quoting page 87: Because of the compound-interest effect, no difference between competing populations is trivial. The slightest difference--and our acceptance of the Inequality Axiom asserts that a difference always exists--will result in the eventual extinction of one population by another. Put in another way, the Exclusion Principle tells us that two distinguishable populations can coexist in the same geographical region only if they live in different ecological worlds (thus avoiding complete competition and strict coexistence). Quoting page 88-89: Recall now the sequence of development in the process of speciation. Initially, the freshly isolated populations are nearly the same genetically; as time goes on, they diverge more and more. When they are distinguishably different, but still capable of interbreeding (if put together), we may speak of them as races. Ultimately, if the physical isolation endures long enough, they become so different from each other that interbreeding is impossible; we then say that the two populations are reproductively isolated from each other, and we speak of them as distinct species. ... What are the various possible outcomes of the speciation process, and what their relative frequencies? In the light of our assumption, it is clear that, most often, the speciation process will go no further than the formation of races before the physical isolation comes to an end and the germ plasm of the two races is melded into one by interbreeding. If, however, the speciation process continues until separate species are formed before the physical barrier breaks down, then what happens? The outcome is plainly dependent on the extent to which ecological differentiation has occurred: Do the two species occupy the same ecological niche, or not--that is, are they completely competitive? It seems probable that the degree of ecological differentiation will also increase with time spent in physical isolation. On this assumption, we would predict that, more often than not, "sister species" will be incapable of coexistence: when the physical isolation is at an end, one sister species will extinguish the other. Quoting page 253: The example illustrates the general rule that as a species becomes increasingly "successful," its struggle for existence ceases to be one of struggle with the physical environment or with other species and come to be almost exclusively competition with its own kind. We call that species most successful that has made its own kind its worst enemy. Man enjoys this kind of success.

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The biology of potential illness arises early in life. The brain’s stress-response mechanisms are programmed by experiences beginning in infancy, and so are the implicit, unconscious memories that govern our attitudes and behaviours toward ourselves, others and the world. Cancer, multiple sclerosis, rheumatoid arthritis and the other conditions we examined are not abrupt new developments in adult life, but culminations of lifelong processes. The human interactions and biological imprinting that shaped these processes took place in periods of our life for which we may have no conscious recall. Emotionally unsatisfying child-parent interaction is a theme running through the one hundred or so detailed interviews I conducted for this book. These patients suffer from a broadly disparate range of illnesses, but the common threads in their stories are early loss or early relationships that were profoundly unfulfilling emotionally. Early childhood emotional deprivation in the histories of adults with serious illness is also verified by an impressive number of investigations reported in the medical and psychological literature. In an Italian study, women with genital cancers were reported to have felt less close to their parents than healthy controls. They were also less demonstrative emotionally. A large European study compared 357 cancer patients with 330 controls. The women with cancer were much less likely than controls to recall their childhood homes with positive feelings. As many as 40 per cent of cancer patients had suffered the death of a parent before the age of seventeen—a ratio of parental loss two and a half times as great as had been suffered by the controls. The thirty-year follow-up of Johns Hopkins medical students was previously quoted. Those graduates whose initial interviews in medical school had revealed lower than normal childhood closeness with their parents were particularly at risk. By midlife they were more likely to commit suicide or develop mental illness, or to suffer from high blood pressure, coronary heart disease or cancer. In a similar study, Harvard undergraduates were interviewed about their perception of parental caring. Thirty-five years later these subjects’ health status was reviewed. By midlife only a quarter of the students who had reported highly positive perceptions of parental caring were sick. By comparison, almost 90 per cent of those who regarded their parental emotional nurturing negatively were ill. “Simple and straightforward ratings of feelings of being loved are significantly related to health status,” the researchers concluded.

Most disconcerting of all were those experiences in which the patient's consciousness appeared to expand beyond the usual boundaries of the ego and explore what it was like to be other living things and even other objects. For example, Grof had one female patient who suddenly became convinced she had assumed the identity of a female prehistoric reptile. She not only gave a richly detailed description of what it felt like to be encapsuled in such a form, but noted that the portion of the male of the species' anatomy she found most sexually arousing was a patch of colored scales on the side of its head. Although the woman had no prior knowledge of such things, a conversation Grof had with a zoologist later confirmed that in certain species of reptiles, colored areas on the head do indeed play an important role as triggers of sexual arousal. Patients were also able to tap into the consciousness of their relatives and ancestors. One woman experienced what it was like to be her mother at the age of three and accurately described a frightening event that had befallen her mother at the time. The woman also gave a precise description of the house her mother had lived in as well as the white pinafore she had been wearing—all details her mother later confirmed and admitted she had never talked about before. Other patients gave equally accurate descriptions of events that had befallen ancestors who had lived decades and even centuries before. Other experiences included the accessing of racial and collective memories. Individuals of Slavic origin experienced what it was like to participate in the conquests of Genghis Khan's Mongolian hordes, to dance in trance with the Kalahari bushmen, to undergo the initiation rites of the Australian aborigines, and to die as sacrificial victims of the Aztecs. And again the descriptions frequently contained obscure historical facts and a degree of knowledge that was often completely at odds with the patient's education, race, and previous exposure to the subject. For instance, one uneducated patient gave a richly detailed account of the techniques involved in the Egyptian practice of embalming and mummification, including the form and meaning of various amulets and sepulchral boxes, a list of the materials used in the fixing of the mummy cloth, the size and shape of the mummy bandages, and other esoteric facets of Egyptian funeral services. Other individuals tuned into the cultures of the Far East and not only gave impressive descriptions of what it was like to have a Japanese, Chinese, or Tibetan psyche, but also related various Taoist or Buddhist teachings.

Unable to understand how or why the person we see behaves as he does, we attribute his behavior to a person we cannot see, whose behavior we cannot explain either but about whom we are not inclined to ask questions. We probably adopt this strategy not so much because of any lack of interest or power but because of a longstanding conviction that for much of human behavior there are no relevant antecedents. The function of the inner man is to provide an explanation which will not be explained in turn. Explanation stops with him. He is not a mediator between past history and current behavior, he is a center from which behavior emanates. He initiates, originates, and creates, and in doing so he remains, as he was for the Greeks, divine. We say that he is autonomous—and, so far as a science of behavior is concerned, that means miraculous. The position is, of course, vulnerable. Autonomous man serves to explain only the things we are not yet able to explain in other ways. His existence depends upon our ignorance, and he naturally loses status as we come to know more about behavior. The task of a scientific analysis is to explain how the behavior of a person as a physical system is related to the conditions under which the human species evolved and the conditions under which the individual lives. Unless there is indeed some capricious or creative intervention, these events must be related, and no intervention is in fact needed. The contingencies of survival responsible for man’s genetic endowment would produce tendencies to act aggressively, not feelings of aggression. The punishment of sexual behavior changes sexual behavior, and any feelings which may arise are at best by-products. Our age is not suffering from anxiety but from the accidents, crimes, wars, and other dangerous and painful things to which people are so often exposed. Young people drop out of school, refuse to get jobs, and associate only with others of their own age not because they feel alienated but because of defective social environments in homes, schools, factories, and elsewhere. We can follow the path taken by physics and biology by turning directly to the relation between behavior and the environment and neglecting supposed mediating states of mind. Physics did not advance by looking more closely at the jubilance of a falling body, or biology by looking at the nature of vital spirits, and we do not need to try to discover what personalities, states of mind, feelings, traits of character, plans, purposes, intentions, or the other perquisites of autonomous man really are in order to get on with a scientific analysis of behavior.

The only thing I knew about pickups was this: growing up, I always inwardly mocked the couples I saw who drove around in them. The girl would be sitting in the middle seat right next to the boy, and the boy’s right arm would be around her shoulders, and his left arm would be on the wheel. I’m not sure why, but there was something about my golf course upbringing that had always caused me to recoil at this sight. Why is she sitting in the middle seat? I’d wonder. Why is it important that they press against each other as they drive down the road? Can’t they wait until they get home? I looked at it as a sign of weakness--something pitiable. They need to get a life may have even crossed my mind once or twice, as if their specific brand of public affection was somehow directly harming me. But that’s what happens to people who, by virtue of the geography of their childhood, are deprived of the opportunity to ride in pickup trucks. They become really, really judgmental about otherwise benign things. Still, every now and then, as Marlboro Man showed me the beauty of the country in his white Ford F250, I couldn’t help but wonder…had he been one of those boys in high school? I knew he’d had a serious girlfriend back in his teenage years. Julie. A beautiful girl and the love of his adolescent life, in the same way Kev had been mine. And I wondered: had Julie scooched over to the middle seat when Marlboro Man picked her up every Friday night? Had he hooked his right arm around her neck, and had she then reached her left hand up and clasped his right hand with hers? Had they then dragged Main in this position? Our hometowns had been only forty miles apart; maybe he’d brought her to my city to see a movie. Was it remotely possible I’d actually seen Marlboro Man and Julie riding around in his pickup, sitting side by side? Was it possible this man, this beautiful, miraculous, perfect man who’d dropped so magically into my life, had actually been one of the innocent recipients of my intolerant, shallow pickup-related condemnation? And if he had done it, was it something he’d merely grown out of? How come I wasn’t riding around in his middle seat? Was I supposed to initiate this? Was this expected of me? Because I probably should know early on. But wouldn’t he have gestured in that direction if he’d wanted me to move over and sit next to him? Maybe, just maybe, he’d liked those girls better than he liked me. Maybe they’d had a closeness that warranted their riding side by side in a pickup, a closeness that he and I just don’t share? Please don’t let that be the reason. I don’t like that reason. I had to ask him. I had to know.

According to folk belief that is reflected in the stories and poems, a being who is petrified man and he can revive. In fairy tales, the blind destructiveness of demonic beings can, through humanization psychological demons, transformed into affection and love of the water and freeing petrified beings. In the fairy tale " The Three Sisters " Mezei de-stone petrified people when the hero , which she liked it , obtain them free . In the second story , the hero finding fairy , be petrified to the knee , but since Fairy wish to marry him , she kissed him and freed . When entering a demonic time and space hero can be saved if it behaves in a manner that protects it from the effects of demonic forces . And the tales of fortune Council hero to not turn around and near the terrifying challenges that will find him in the demon area . These recommendations can be tracked ancient prohibited acts in magical behavior . In one short story Penina ( evil mother in law ) , an old man , with demonic qualities , sheds , first of two brothers and their sister who then asks them , iron Balot the place where it should be zero as chorus, which sings wood and green water . When the ball hits the ground resulting clamor and tumult of a thousand voices, but no one sees - the brothers turned , despite warnings that it should not , and was petrified . The old man has contradictory properties assistants and demons . Warning of an old man in a related one variant is more developed - the old man tells the hero to be the place where the ball falls to the reputation of stones and hear thousands of voices around him to cry Get him, go kill him, swang with his sword , stick go ! . The young man did not listen to warnings that reveals the danger : the body does not stones , during the site heroes - like you, and was petrified . The initiation rite in which the suffering of a binding part of the ritual of testing allows the understanding of the magical essence of the prohibition looking back . MAGICAL logic respectful direction of movement is particularly strong in relation to the conduct of the world of demons and the dead . From hero - boys are required to be deaf to the daunting threats of death and temporarily overcome evil by not allowing him to touch his terrible content . The temptation in the case of the two brothers shows failed , while the third attempt brothers usually releases the youngest brother or sister . In fairy tales elements of a rite of passage blended with elements of Remembrance lapot . Silence is one way of preventing the evil demon in a series of ritual acts , thoughts Penina Mezei . Violation of the prohibition of speech allows the communication of man with a demon , and abolishes protection from him . In fairy tales , this ritual obligations lost connection with specific rituals and turned into a motive of testing . The duration of the ban is extended in the spirit of poetic genre in years . Dvanadestorica brothers , to twelve for saving haunted girls , silent for almost seven years, but eleven does not take an oath and petrified ; twelfth brother died three times , defeat the dragon , throw an egg at a crystal mountain , and save the brothers ( Penina Mezei : 115 ) . Petrify in fairy tales is not necessarily caused by fear , or impatience uneducated hero . Self-sacrificing hero resolves accident of his friend's seemingly irrational moves, but he knows that he will be petrified if it is to warn them in advance , he avoids talking . As his friend persuaded him to explain his actions , he is petrified ( Penina Mezei : 129 ) . Petrified friends can save only the blood of a child , and his " borrower " Strikes sacrifice their own child and revives his rescuers . A child is a sacrificial object that provides its innocence and purity of the sacrificial gift of power that allows the return of the forces of life.