Law Of Correspondence Quotes

There are universal laws at work, even here. The Law of Attraction; the Law of Correspondence; and the Law of Karma. That is: like attracts like; as within, so without; and what goes around comes around.

The first requirement of a sound body of law is, that it should correspond with the actual feelings and demands of the community, whether right or wrong.

We have made a problem for ourselves by confusing the intelligible with the fixed. We think that making sense out of life is impossible unless the flow of events can somehow be fitted into a framework of rigid forms. To be meaningful, life must be understandable in terms of fixed ideas and laws, and these in turn must correspond to unchanging and eternal realities behind the shifting scene. But if this what "making sense out of life" means, we have set ourselves the impossible task of making fixity out of flux.

We simply do not find anything in the laws of nature that in any way corresponds to ideas of goodness, justice, love, or strife,

When God becomes man in Jesus of Nazareth, he not only enters into the finitude of man, but in his death on the cross also enters into the situation of man's godforsakenness. In Jesus he does not die the natural death of a finite being, but the violent death of the criminal on the cross, the death of complete abandonment by God. The suffering in the passion of Jesus is abandonment, rejection by God, his Father. God does not become a religion, so that man participates in him by corresponding religious thoughts and feelings. God does not become a law, so that man participates in him through obedience to a law. God does not become an ideal, so that man achieves community with him through constant striving. He humbles himself and takes upon himself the eternal death of the godless and the godforsaken, so that all the godless and the godforsaken can experience communion with him.

The fundamental laws of the universe which correspond to the two fundamental theorems of the mechanical theory of heat. 1. The energy of the universe is constant. 2. The entropy of the universe tends to a maximum.

We think ourselves possessed, or at least we boast that we are so, of liberty of conscience on all subjects and of the right of free inquiry and private judgment in all cases, and yet how far are we from these exalted privileges in fact. There exists, I believe, throughout the whole Christian world, a law which makes it blasphemy to deny, or to doubt the divine inspiration of all the books of the Old and New Testaments, from Genesis to Revelations. In most countries of Europe it is punished by fire at the stake, or the rack, or the wheel. In England itself, it is punished by boring through the tongue with a red-hot poker. In America it is not much better; even in our Massachusetts, which, I believe, upon the whole, is as temperate and moderate in religious zeal as most of the States, a law was made in the latter end of the last century, repealing the cruel punishments of the former laws, but substituting fine and imprisonment upon all those blasphemies upon any book of the Old Testament or New. Now, what free inquiry, when a writer must surely encounter the risk of fine or imprisonment for adducing any arguments for investigation into the divine authority of those books? Who would run the risk of translating Volney's Recherches Nouvelles? Who would run the risk of translating Dupuis? But I cannot enlarge upon this subject, though I have it much at heart. I think such laws a great embarrassment, great obstructions to the improvement of the human mind. Books that cannot bear examination, certainly ought not to be established as divine inspiration by penal laws... but as long as they continue in force as laws, the human mind must make an awkward and clumsy progress in its investigations. I wish they were repealed. {Letter to Thomas Jefferson, January 23, 1825}

The inquisition of public opinion overwhelms in practice the freedom asserted by the laws in theory.

By a fatal law, a genius is always an idiot.

Nobel laureate Steven Weinberg likens this multiple universe theory to radio. All around you, there are hundreds of different radio waves being broadcast from distant stations. At any given instant, your office or car or living room is full of these radio waves. However, if you turn on a radio, you can listen to only one frequency at a time; these other frequencies have decohered and are no longer in phase with each other. Each station has a different energy, a different frequency. As a result, your radio can only be turned to one broadcast at a time.Likewise, in our universe we are "tuned" into the frequency that corresponds to physical reality. But there are an infinite number of parallel realities coexisting with us in the same room, although we cannot "tune into" them. Although these worlds are very much alike, each has a different energy. And because each world consists of trillions upon trillions of atoms, this means that the energy difference can be quite large. Since the frequency of these waves is proportional to their energy (by Planck's law), this means that the waves of each world vibrate at different frequencies and cannot interact anymore. For all intents and purposes, the waves of these various worlds do not interact or influence each other.

Yet in another way, calculus is fundamentally naive, almost childish in its optimism. Experience teaches us that change can be sudden, discontinuous, and wrenching. Calculus draws its power by refusing to see that. It insists on a world without accidents, where one thing leads logically to another. Give me the initial conditions and the law of motion, and with calculus I can predict the future -- or better yet, reconstruct the past. I wish I could do that now.

We must resign ourselves to the fact that the only way in which we can find the clue to the mystery of the rays, systems, and hierarchies, lies in the study of the law of correspondences or analogy. It is the one thread by which we can find our way through the labyrinth, and the one ray of light that shines through the darkness of the surrounding ignorance.

within the capitalist system all methods for raising the social productiveness of labour are brought about at the cost of the individual labourer; all means for the development of production transform themselves into means of domination over, and exploitation of, the producers; they mutilate the labourer into a fragment of a man, degrade him to the level of an appendage of a machine, destroy every remnant of charm in his work and turn it into a hated toil; they estrange from him the intellectual potentialities of the labour process in the same proportion as science is incorporated in it as an independent power; they distort the conditions under which he works, subject him during the labour process to a despotism the more hateful for its meanness; they transform his life-time into working-time, and drag his wife and child beneath the wheels of the Juggernaut of capital. But all methods for the production of surplus-value are at the same time methods of accumulation; and every extension of accumulation becomes again a means for the development of those methods. It follows therefore that in proportion as capital accumulates, the lot of the labourer, be his payment high or low, must grow worse. The law, finally, that always equilibrates the relative surplus population, or industrial reserve army, to the extent and energy of accumulation, this law rivets the labourer to capital more firmly than the wedges of Vulcan did Prometheus to the rock. It establishes an accumulation of misery, corresponding with accumulation of capital. Accumulation of wealth at one pole is, therefore, at the same time accumulation of misery, agony of toil slavery, ignorance, brutality, mental degradation, at the opposite pole, i.e., on the side of the class that produces its own product in the form of capital.

The law of correspondence says your outer world is a mirror of your inner world. Your outer world corresponds to your inner world. Your outer world of your relationships—especially with your children and spouse—simply corresponds to how you feel about yourself, how you’re doing

I think it's misguided, and probably profane, to look at a diverse collection of books written over thousands of years—history, poetry, law, Gospel accounts, proverbs, correspondence, and other writings—as absolute literal instructions without context, as we understand them, in all cases.

This now leads us to elucidate more precisely the error of the idea that the majority should make the law, because, even though this idea must remain theoretical - since it does not correspond to an effective reality - it is necessary to explain how it has taken root in the modern outlook, to which of its tendencies it corresponds, and which of them - at least in appearance - it satisfies. Its most obvious flaw is the one we have just mentioned: the opinion of the majority cannot be anything but an expression of incompetence, whether this be due to lack of intelligence or to ignorance pure and simple; certain observations of 'mass psychology' might be quoted here, in particular the widely known fact that the aggregate of mental reactions aroused among the component individuals of a crowd crystallizes into a sort of general psychosis whose level is not merely not that of the average, but actually that of the lowest elements present.

Fo each weakness there is a corresponding strength.

Man’s responsibility is correspondingly operative with his free agency. Actions in harmony with divine law and the laws of nature will bring happiness, and those in opposition to divine truth, misery. Man is responsible not only for every deed, but also for every idle word and thought.

The purpose of the Disciplines is freedom. Our aim is the freedom, not the Discipline. The moment we make the Discipline our central focus we will turn it into law and lose the corresponding freedom....Let us forever center on Christ and view the Spiritual Disciplines as a way of drawing us closer to His heart.

Centered, open, and diverse, the universes correspondence to your hopes and dreams is the deliverance of your foremost thoughts and actions. Energetically you can create and destroy your immediate set of circumstances under the same laws. Posed as friends and foes, you will have obstacles, ones in which you must go through, over, under and aside sometimes to overcome. These are the stepping stones to your future reality. Overcome that which has weakened your state of mind and conquer the thoughts and actions that you have let lead your life.

She was obliged to recollect that her seeing the letter was a violation of the laws of honour, that no one ought to be judged or to be known by such testimonies, that no private correspondence could bear the eye of others

But the Hermetists go still further in this matter. They teach that before one is able to enjoy a certain degree of pleasure, he must have swung as far, proportionately, toward the other pole of feeling. They hold, however, that the Negative is precedent to the Positive in this matter, that is to say that in experiencing a certain degree of pleasure it does not follow that he will have to "pay up for it" with a corresponding degree of pain; on the contrary, the pleasure is the Rhythmic swing, according to the Law of Compensation, for a degree of pain previously experienced

Among these odd folk, who correspond exactly to the decadent element of “white trash” in the South, law and morals are non-existent; and their general mental status is probably below that of any other section of the native American people.

State philosophy reposes on a double identity: of the thinking subject, and of the concepts it creates and to which it lends its own presumed attributes of sameness and constancy. The subjects, its concepts, and also the objects in the world to which the concepts are applied have a shared, internal essence: the self-resemblance at the basis of identity. Representational thought is analogical; its concern is to establish a correspondence between these symmetrically structured domains. The faculty of judgment is the policeman of analogy, assuring that each of these terms is honestly itself, and that the proper correspondences obtain. In thought its end is truth, in action justice. The weapons it wields in their pursuit are limitive distribution (the determination of the exclusive set of properties possessed by each term in contradistinction to the others: logos, law) and hierarchical ranking (the measurement of the degree of perfection of a term’s self-resemblance in relation to a supreme standard, man, god, or gold: value, morality). The modus operandi is negation: x = x = not y. Identity, resemblance, truth, justice, and negation. The rational foundation for order. The established order, of course: philosophers have traditionally been employees of the State. The collusion between philosophy and the State was most explicitly enacted in the first decade of the nineteenth century with the foundation of the University of Berlin, which was to become the model of higher learning throughout Europe and in the United States. The goal laid out for it by Wilhelm von Humboldt (based on proposals by Fichte and Schleiermacher) was the ‘spiritual and moral training of the nation,’ to be achieved by ‘deriving everything from an original principle’ (truth), by ‘relating everything to an ideal’ (justice), and by ‘unifying this principle and this ideal to a single Idea’ (the State). The end product would be ‘a fully legitimated subject of knowledge and society’ – each mind an analogously organized mini-State morally unified in the supermind of the State. More insidious than the well-known practical cooperation between university and government (the burgeoning military funding of research) is its philosophical role in the propagation of the form of representational thinking itself, that ‘properly spiritual absolute State’ endlessly reproduced and disseminated at every level of the social fabric.

I feel moved to express what I feel more strongly than anything else, and what in my opinion is of immense importance, namely, what we call the renunciation of all opposition by force, which really simply means the doctrine of the law of love unperverted by sophistries.

Certainly, Gentlemen, it ought to be the happiness and glory of a representative to live in the strictest union, the closest correspondence, and the most unreserved communication with his constituents. Their wishes ought to have great weight with him; their opinions high respect; their business unremitted attention. It is his duty to sacrifice his repose, his /pleasure, his satisfactions, to theirs/, --- and above all, ever, and in all cases, to prefer their interest to his own. But his unbiased opinion, his mature judgement, his enlightened conscience, he ought not to sacrifice to you, to any man, or to any set of men living. These he does not derive from your pleasure, --- no, nor from the law and the Constitution. They are a trust from Providence, for the abuse of which he is deeply answerable. Your Representative owes you, not his industry only, but his judgement; and he betrays, instead of serving you, if he sacrifices it to your opinions.

The [character-]armored, mechanistically rigid person thinks mechanistically, produces mechanistic tools, and forms a mechanistic conception of nature. The armored person who feels his orgonotic body excitations in spite of his biological rigidity, but does not understand them, is mystic man. He is interested not in "material" but in "spiritual" things. He forms a mystical, supernatural idea about nature. Both the mechanist and the mystic stand inside the limits and conceptual laws of a civilization which is ruled by a contradictory and murderous mixture of machines and gods. This civilization forms the mechanistic-mystical structures of men, and the mechanistic-mystical character structures keep reproducing a the mechanistic-mystical civilization. Both mechanists and mystics find themselves inside the framework of human structure in a civilization conditioned by mechanistics and mysticism. They cannot grasp the basic problems of this civilization because their thinking and philosophy correspond exactly to the condition they project and continue to reproduce. In order to realize the power of mysticism, one has only to think of the murderous conflict between Hindus and Muslims at the time India was divided. To comprehend what mechanistic civilization means, think of the "age of the atom bomb.

The longer I live-especially now when I clearly feel the approach of death-the more I feel moved to express what I feel more strongly than anything else, and what in my opinion is of immense importance, namely, what we call the renunciation of all opposition by force, which really simply means the doctrine of the law of love unperverted by sophistries.

The result that Noether obtained was stunning. She showed that to every continuous symmetry of the laws of physics there corresponds a conservation law and vice versa.

there is always a Correspondence between the laws and phenomena of the various planes of Being and Life.

I repeat, if the strings of this piano are tuned correctly, and the required vibrations are evoked in the corresponding strings, the resulting blending of vibrations coincides almost exactly, even mathematically, with the law-conformable totality of vibrations of the substances issuing from corresponding cosmic sources, according to the sacred Heptaparaparshinokh.

saw a show where a convicted murderer did law school by correspondence so that he could try to get himself acquitted.” “I’m not a murderer,” she said. “I’m a slut, and you can’t be acquitted of that.

it appears that, as is the case in our time with the ills of all nations, the reason lies in the lack of a reasonable religious teaching which by explaining the meaning of life would supply a supreme law for the guidance of conduct and would replace the more than dubious precepts of pseudo-religion and pseudo-science with the immoral conclusions deduced from them and commonly called 'civilization'.  

Of a real, true contract, on whatsoever subject, there is no vestige in Rousseau's book. To give an exact idea of his theory, I cannot do better than compare it with a commercial agreement, in which the names of the parties, the nature and value of the goods, products and services involved, the conditions of quality, delivery, price, reimbursement, everything in fact which constitutes the material of contracts, is omitted, and nothing is mentioned but penalties and jurisdictions. "Indeed, Citizen of Geneva, you talk well. But before holding forth about the sovereign and the prince, about the policeman and the judge, tell me first what is my share of the bargain? What? You expect me to sign an agreement in virtue of which I may be prosecuted for a thousand transgressions, by municipal, rural, river and forest police, handed over to tribunals, judged, condemned for damage, cheating, swindling, theft, bankruptcy, robbery, disobedience to the laws of the State, offence to public morals, vagabondage,--and in this agreement I find not a word of either my rights or my obligations, I find only penalties! "But every penalty no doubt presupposes a duty, and every duty corresponds to a right. Where then in your agreement are my rights and duties? What have I promised to my fellow citizens? What have they promised to me? Show it to me, for without that, your penalties are but excesses of power, your law-controlled State a flagrant usurpation, your police, your judgment and your executions so many abuses. You who have so well denied property, who have impeached so eloquently the inequality of conditions among men, what dignity, what heritage, have you for me in your republic, that you should claim the right to judge me, to imprison me, to take my life and honor? Perfidious declaimer, have you inveighed so loudly against exploiters and tyrants, only to deliver me to them without defence?

My concern with democracy is highly specific. It begins in observing the remarkable fact that, while democracy means a government accountable to the electorate, our rulers now make us accountable to them. Most Western governments hate me smoking, or eating the wrong kind of food, or hunting foxes, or drinking too much, and these are merely the surface disapprovals, the ones that provoke legislation or public campaigns. We also borrow too much money for our personal pleasures, and many of us are very bad parents. Ministers of state have been known to instruct us in elementary matters, such as the importance of reading stories to our children. Again, many of us have unsound views about people of other races, cultures, or religions, and the distribution of our friends does not always correspond, as governments think that it ought, to the cultural diversity of our society. We must face up to the grim fact that the rulers we elect are losing patience with us. No philosopher can contemplate this interesting situation without beginning to reflect on what it can mean. The gap between political realities and their public face is so great that the term “paradox” tends to crop up from sentence to sentence. Our rulers are theoretically “our” representatives, but they are busy turning us into the instruments of the projects they keep dreaming up. The business of governments, one might think, is to supply the framework of law within which we may pursue happiness on our own account. Instead, we are constantly being summoned to reform ourselves. Debt, intemperance, and incompetence in rearing our children are no doubt regrettable, but they are vices, and left alone, they will soon lead to the pain that corrects. Life is a better teacher of virtue than politicians, and most sensible governments in the past left moral faults to the churches. But democratic citizenship in the twenty-first century means receiving a stream of improving “messages” from politicians. Some may forgive these intrusions because they are so well intentioned. Who would defend prejudice, debt, or excessive drinking? The point, however, is that our rulers have no business telling us how to live. They are tiresome enough in their exercise of authority—they are intolerable when they mount the pulpit. Nor should we be in any doubt that nationalizing the moral life is the first step towards totalitarianism. We might perhaps be more tolerant of rulers turning preachers if they were moral giants. But what citizen looks at the government today thinking how wise and virtuous it is? Public respect for politicians has long been declining, even as the population at large has been seduced into demanding political solutions to social problems. To demand help from officials we rather despise argues for a notable lack of logic in the demos. The statesmen of eras past have been replaced by a set of barely competent social workers eager to take over the risks of our everyday life. The electorates of earlier times would have responded to politicians seeking to bribe us with such promises with derision. Today, the demos votes for them.

The present is a fleeting moment, the past is no more; and our prospect of futurity is dark and doubtful. This day may possibly be my last: but the laws of probability, so true in general, so fallacious in particular, still allow about fifteen years. I shall soon enter into the period which, as the most agreeable of his long life, was selected by the judgement and experience of the sage Fontenelle. His choice is approved by the eloquent historian of nature, who fixes our moral happiness to the mature season in which our passions are supposed to be calmed, our duties fulfilled, our ambition satisfied, our fame and fortune established on a solid basis. In private conversation, that great and amiable man added the weight of his own experience; and this autumnal felicity might be exemplified in the lives of Voltaire, Hume, and many other men of letters. I am far more inclined to embrace than to dispute this comfortable doctrine. I will not suppose any premature decay of the mind or body; but I must reluctantly observe that two causes, the abbreviation of time, and the failure hope, will always tinge with a browner shade the evening of life. ...The warm desires, the long expectations of youth, are founded on the ignorance of themselves and of the world: they are generally damped by time and experience, by disappointment or possession; and after the middle season the crowd must be content to remain at the foot of the mountain: while the few who have climbed the summit aspire to descend or expect to fall. In old age, the consolation of hope is reserved for the tenderness of parents, who commence a new life in their children; the faith of enthusiasts, who sing Hallelujahs above the clouds; and the vanity of authors, who presume the immortality of their name and writings.

Below the surface, the force driving noir stories is the urge to escape: from the past, from the law, from the ordinary, from poverty, from constricting relationships, from the limitations of the self. Noir found its fullest expression in America because the American psyche harbors a passion for independence . . . With this desire for autonomy comes a corresponding fear of loneliness and exile. The more we crave success, the more we dread failure; the more we crave freedom, the more we dread confinement. This is the shadow that spawns all of noir’s shadows: the anxiety imposed by living in a country that elevates opportunity above security; one that instills the compulsion to “make it big," but offers little sympathy to those who fall short. Film noir is about people who break the rules, pursuing their own interests outside the boundaries of decent society, and about how they are destroyed by society - or by themselves. Noir springs from a fundamental conflict between the values of individual freedom and communal safety: a fundamental doubt that the two can coexist. . . . Noir stories are powered by the need to escape, but they are structured around the impossibility of escape: their fierce, thwarted energy turns inward. The ultimate noir landscape, immeasurable as the ocean and confining as a jail cell, is the mind - the darkest city of all.

Among these odd folk, who correspond exactly to the decadent element of — white trashII in the South, law and morals are non-existent; and their general mental status is probably below that of any other section of the native American people.

In 1920 the Horthy regime introduced a numerus clausus law restricting university admission which required “that the comparative numbers of the entrants correspond as nearly as possible to the relative population of the various races or nationalities.

(The string is extremely tiny, at the Planck length of 10 ^-33 cm, a billion billion times smaller than a proton, so all subatomic particles appear pointlike.) If we were to pluck this string, the vibration would change; the electron might turn into a neutrino. Pluck it again and it might turn into a quark. In fact, if you plucked it hard enough, it could turn into any of the known subatomic particles. Strings can interact by splitting and rejoining, thus creating the interactions we see among electrons and protons in atoms. In this way, through string theory, we can reproduce all the laws of atomic and nuclear physics. The "melodies" that can be written on strings correspond to the laws of chemistry. The universe can now be viewed as a vast symphony of strings.

I beg you not to read anything threatening, or even prophetic, into my words, Mr. Clarke. Simply take them as a description, or a 'law' if you like. This circle around a law is a world in miniature within our world, which itself is a miniature. We create the world to fit in with our personal system, so that man can become world. In other words, so that the miniature can become miniature. But miniatures have their own laws, you know. It is not only space which can become minute: it also happens to the corresponding time, which becomes extremely fast. That is why life is so short.

(The secret of unification, we will see, lies in expanding Riemann's metric to N-dimensional space and then chopping it up into rectangular pieces. Each rectangular piece corresponds to a different force. In this way, we can describe the various forces of nature by slotting them into the metric tensor like pieces of a puzzle. This is the mathematical expression of the principle that higher-dimensional space unifies the laws of nature, that there is "enough room" to unite them in N-dimensional space. More precisely, there is "enough room" in Riemann's metric to unite the forces of nature.)

Ballet … was a system of movement as rigorous and complex as any language. Like Latin or ancient Greek, it had rules, conjugations, declensions. Its laws, moreover, were not arbitrary; they corresponded to the laws of nature. Getting it “right” was not a matter of opinion or tastes: ballet was a hard science with demonstrable physical facts. It was also, and just as appealingly, full of emotions and the feelings that come with music and movement...If the coordination and musicality, muscular impulse and timing were exactly right, the body would take over. I could let go. For all its rules and limits, [ballet is] an escape from the self. Being free.

These inner movements not only produce corresponding outer movements: this is the law which operates beneath all physical appearances. He who practices these exercises of bilocation will develop unusual powers of concentration and quiescence and will inevitably achieve waking consciousness on the inner and dimensionally larger world.

Here is the way a lady wisely used this law of revision: It appears that two years ago she was ordered out of her daughter-in-law's home. For two years there was no correspondence. She had sent her grandson at least two dozen presents in that interval, but not one was ever acknowledged. Having heard the story of revision, this is what she did: As she retired at night, she mentally constructed two letters, one she imagined coming from her grandson, and the other from her daughter-in-law. In these letters they expressed deep affection for her and wondered why she had not called to see them. This she did for seven consecutive nights, holding in her imaginary hand the letter she imagined she had received and reading these letters over and over until it aroused within her the satisfaction of having heard. Then she slept. On the eighth day she received a letter from her daughter-in-law. On the inside there were two letters, one from her grandson and one from the daughter-in-law. They practically duplicated the imaginary letters that this grandmother had written to herself eight days before. This art of revision can

The leading (and to my mind, only) candidate is called string theory, which posits the universe was not made of point particles but of tiny vibrating strings, with each note corresponding to a subatomic particle. If we had a microscope powerful enough, we could see that electrons, quarks, neutrinos, etc. are nothing but vibrations on minuscule loops resembling rubber bands. If we pluck the rubber band enough times and in different ways, we eventually create all the known subatomic particles in the universe. This means that all the laws of physics can be reduced to the harmonies of these strings. Chemistry is the melodies one can play on them. The universe is a symphony. And the mind of God, which Einstein eloquently wrote about, is cosmic music resonating throughout space-time.

As I wrote in the last chapter of the first series, I had given myself my word that during the whole of this time I would do no writing whatsoever, but would only, for the well-being of the most deserving of these subordinate parts, slowly and gently drink down all the bottles of old calvados now at my disposal by the will of fate in the wine-cellar of the Prieuré, and specially provided the century before last by people who understood the true sense of life. Today I have decided, and now I wish—without forcing myself at all, but on the contrary with great pleasure—to set to work at my writing again, of course with the help of all the corresponding forces and also, this time, with the help of the law-conformable cosmic results flowing in from all sides upon my person from the good wishes of the readers of the first series.

John has a narrow mind. For him, neither the beauty nor the prosperity of the city of Ephesus is worth a second glance. Ephesus was situated at the end of the Silk Road from China and the caravan route from India which used to pass through the Parthian Empire en route to the West. But the prophet is quite unaware that this particular world exists at all. Even culture means absolutely nothing to him; for example, in 18:22 he rejoices that not only song but also the sound of the flute have disappeared. The world which he knows is limited to the seven churches whose Christianity corresponded with his own; and that in but a single province of the Roman Empire, namely Asia. As to the rest, he is only familiar with the mother church in Jerusalem and the sister church in Rome. John is utterly obsessed by Rome. The fact that this particular metropolis had bestowed both law and peace upon no less than one-half of the world never got through to him at all. He is also quite oblivious of the fact that Rome oppresses nations and exploits slaves. He could not care less about national or social considerations. He abominates the "whore on the seven hills" simply because Rome is persecuting Christians. This is precisely what the Apocalypse is all about: innocent suffering.

When Ali Agca, a Turk, shot Pope John Paul II in 1981, both the target and the would-be killer were well within Vatican territory,” wrote George Armstrong, the respected Rome correspondent for London’s Guardian. “The Vatican was happy to have him arrested, tried and sentenced in Italy, and under Italian law, and his life sentence will be at the expense of the Italian taxpayer. The Vatican becomes another country only when it chooses to be.

for every Christian feels the same, however vaguely he may do so. Socialism, Communism, Anarchism' Salvation Armies, the growth of crime, freedom from toil, the increasingly absurd luxury of the rich and increased misery of the poor, the fearfully rising number of suicides-are all indications of that inner contradiction which must and will be resolved. And, of course, resolved in such a manner that the law of love will be recognized and all reliance on force abandoned.

There is a remarkably close parallel between the problems of the physicist and those of the cryptographer. The system on which a message is enciphered corresponds to the laws of the universe, the intercepted messages to the evidence available, the keys for a day or a message to important constants which have to be determined. The correspondence is very close, but the subject matter of cryptography is very easily dealt with by discrete machinery, physics not so easily.” —Alan Turing

We have made a problem for ourselves by confusing the intelligible with the fixed. We think that making sense out of life is impossible unless the flow of events can somehow be fitted into a framework of rigid forms. To be meaningful, life must be understandable in terms of fixed ideas and laws, and these in turn must correspond to unchanging and eternal realities behind the shifting scene. But if this what "making sense out of life" means, we have set ourselves the impossible task of making fixity out of flux.

Blue pencils, blue noses, blue movies, laws, blue legs and stockings, the language of birds, bees and flowers as sung by longshoremen, that lead-like look the skin has when affected by cold, contusion, sickness, fear; the rotten rum or gin they call blue ruin and the blue devils of its delirium; Russian cats and oysters, a withheld or imprisoned breath, the blue they say that diamonds have, deep holes in the ocean and the blazers which English athletes earn that gentlemen may wear; afflictions of the spirit--dumps, mopes, Mondays--all that's dismal--low-down gloomy music, Nova Scotians, cyanosis, hair rinse, bluing, bleach; the rare blue dahlia like the blue moon shrewd things happen only once in, or the call for trumps in whist (but who remembers whist or what the death of unplayed games is like?), and correspondingly the flag, Blue Peter, which is our signal for getting under way; a swift pitch, Confederate money, the shaded slopes of clouds and mountains, and so the constantly increasing absentness of Heaven (ins Blaue hinein, the Germans say), consequently the color of everything that's empty: blue bottles, bank accounts, and compliments, for instance.

As soon as men live entirely in accord with the law of love natural to their hearts and now revealed to them, which excludes all resistance by violence, and therefore hold aloof from all participation in violence—as soon as this happens, not only will hundreds be unable to enslave millions, but not even millions will be able to enslave a single individual. Do not resist the evil-doer and take no part in doing so, either in the violent deeds of the administration, in the law courts, the collection of taxes, or above all in soldiering, and no one in the world will be able to enslave you.

differing plants, correspond to the law of the relative distances of the planets in approach to their central sun, wakes in him that hope of a central Will, which alone can justify one ecstatic throb at any seeming loveliness of the universe. For without the hope of such a centre, delight is unreason—a mockery not such as the skeleton at the Egyptian feast, but such rather as a crowned corpse at a feast of skeletons. Life without the higher glory of the unspeakable, the atmosphere of a God, is not life, is not worth living. He would rather cease to be, than walk the dull level of the commonplace

The word psychogeography, suggested by an illiterate Kabyle as a general term for the phenomena a few of us were investigating around the summer of 1953, is not too inappropriate. It does not contradict the materialist perspective of the conditioning of life and thought by objective nature. Geography, for example, deals with the determinant action of general natural forces, such as soil composition or climatic conditions, on the economic structures of a society, and thus on the corresponding conception that such a society can have of the world. Psychogeography could set for itself the study of the precise laws and specific effects of the geographical environment, whether consciously organized or not, on the emotions and behavior of individuals. The charmingly vague adjective psychogeographicalcan be applied to the findings arrived at by this type of investigation, to their influence on human feelings, and more generally to any situation or conduct that seems to reflect the same spirit of discovery. It has long been said that the desert is monotheistic. Is it illogical or devoid of interest to observe that the district in Paris between Place de la Contrescarpe and Rue de l’Arbalète conduces rather to atheism, to oblivion and to the disorientation of habitual reflexes?

And just as no adult is able to observe all those rules, it is also difficult for a child to observe all the rules. As the saying goes, if you brush someone, there is always dust. Children live from day to day committing innumerable petty offenses that correspond to adult breaches of the law or adult immorality. For not following the counsels or weekly instructions of the principal for not doing what the teacher said or what the student council had decided for not carrying the entreaties of parents or elders or for not observing what society considered to be acceptable behaviour-for these kinds of offenses, I became the object of the most rigid application of the regulations.

Mussolini and Ciano, in black Fascist uniforms, sauntered along behind the two ridiculous-looking Englishmen, Musso displaying a fine smirk on his face the whole time. When he passed me he was joking under his breath with his son-in-law, passing wise-cracks. He looks much older, much more vulgar than he used to, his face having grown fat. My local spies tell me he is much taken with a blonde young lady of nineteen whom he’s installed in a villa across from his residence and that the old vigour and concentration on business is beginning to weaken. Chamberlain, we’re told, much affected by the warmth of the greeting he got at the stations along the way to Rome. Can it be he doesn’t know how they’re arranged?

BLUE pencils, blue noses, blue movies, laws, blue legs and stockings, the language of birds, bees, and flowers as sung by longshoremen, that lead-like look the skin has when affected by cold, contusion, sickness, fear; the rotten rum or gin they call blue ruin and the blue devils of its delirium; Russian cats and oysters, a withheld or imprisoned breath, the blue they say that diamonds have, deep holes in the ocean and the blazers which English athletes earn that gentlemen may wear; afflictions of the spirit—dumps, mopes, Mondays—all that’s dismal—low-down gloomy music, Nova Scotians, cyanosis, hair rinse, bluing, bleach; the rare blue dahlia like that blue moon shrewd things happen only once in, or the call for trumps in whist (but who remembers whist or what the death of unplayed games is like?), and correspondingly the flag, Blue Peter, which is our signal for getting under way; a swift pitch, Confederate money, the shaded slopes of clouds and mountains, and so the constantly increasing absentness of Heaven (ins Blaue hinein, the Germans say), consequently the color of everything that’s empty: blue bottles, bank accounts, and compliments, for instance, or, when the sky’s turned turtle, the blue-green bleat of ocean (both the same), and, when in Hell, its neatly landscaped rows of concrete huts and gas-blue flames; social registers, examination booklets, blue bloods, balls, and bonnets, beards, coats, collars, chips, and cheese . . . the pedantic, indecent and censorious . . . watered twilight, sour sea: through a scrambling of accidents, blue has become their color, just as it’s stood for fidelity.

[...] The movement of the celestial bodies can be given as an example. It is not exactly circular, but elliptic; the ellipse constitutes as it were a first “specification” of the circle, by the splitting of the center into two poles or “foci” in the direction of one of the diameters which thereafter plays a special “axial” part, while at the same time all the other diameters are differentiated one from another in respect of their lengths. It may be added incidentally in this connection that, since the planets describe ellipses of which the sun occupies one of the foci, the question arises as to what the other focus corresponds to; as there is nothing corporeal actually there, there must be something belonging only to the subtle order; but that question cannot be further examined here, as it would be quite outside our subject.

The result that Noether obtained was stunning. She showed that to every continuous symmetry of the laws of physics there corresponds a conservation law and vice versa. In particular, the familiar symmetry of the laws under translations corresponds to conservation of momentum, the symmetry with respect to the passing of time (the fact that the laws do not change with time) gives us conservation of energy, and the symmetry under rotations produces conservation of angular momentum. Angular momentum is a quantity characterizing the amount of rotation an object or a system possesses (for a pointlike object it is the product of the distance from the axis of rotation and the momentum). A common manifestation of conservation of angular momentum can be seen in figure skating-when the ice skater pulls her hands inward she spins much faster.

What is of a higher order is always depicted in myths and sagas as a female figure. In Goethe's Faust it is indicated in the words of the Chorus Mysticus: 'The eternal feminine draws us upwards and on.' Various peoples have depicted a person's inner striving towards a higher consciousness as a union with a higher aspect of the being that is seen as feminine. What is depicted as a marriage is a person's union with the cosmic laws that permeate and illumine his soul. For example, in ancient Egypt we see Isis, and as always the female figure that is looked up to as the higher consciousness has characteristics that correspond to those of the particular people. What a people feels to be its real essence, its true nature, is depicted as a female figure corresponding to this ideal — a feminine aspect with which the individual human being becomes united after death, or also while still living.

Then, too, the dissemination of the truth in a society based on coercion was always hindered in one and the same manner, namely, those in power, feeling that the recognition of this truth would undermine their position, consciously or sometimes unconsciously perverted it by explanations and additions quite foreign to it, and also opposed it by open violence. Thus the truth—that his life should be directed by the spiritual element which is its basis, which manifests itself as love, and which is so natural to man—this truth, in order to force a way to man's consciousness, had to struggle not merely against the obscurity with which it was expressed and the intentional and unintentional distortions surrounding it, but also against deliberate violence, which by means of persecutions and punishments sought to compel men to accept religious laws authorized by the rulers and conflicting with the truth.

Generational Patterns Since the beginning of recorded time, certain writers and thinkers have intuited a pattern to human history. It was perhaps the great fourteenth-century Islamic scholar Ibn Khaldun who first formulated this idea into the theory that history seems to move in four acts, corresponding to four generations. The first generation is that of the revolutionaries who make a radical break with the past, establishing new values but also creating some chaos in the struggle to do so. Often in this generation there are some great leaders or prophets who influence the direction of the revolution and leave their stamp on it. Then along comes a second generation that craves some order. They are still feeling the heat of the revolution itself, having lived through it at a very early age, but they want to stabilize the world, establish some conventions and dogma. Those of the third generation—having little direct connection to the founders of the revolution—feel less passionate about it. They are pragmatists. They want to solve problems and make life as comfortable as possible. They are not so interested in ideas but rather in building things. In the process, they tend to drain out the spirit of the original revolution. Material concerns predominate, and people can become quite individualistic. Along comes the fourth generation, which feels that society has lost its vitality, but they are not sure what should replace it. They begin to question the values they have inherited, some becoming quite cynical. Nobody knows what to believe in anymore. A crisis of sorts emerges. Then comes the revolutionary generation, which, unified around some new belief, finally tears down the old order, and the cycle continues. This revolution can be extreme and violent, or it can be less intense, with simply the emergence of new and different values.

We saw in the discussion of the law of small numbers that a message, unless it is immediately rejected as a lie, will have the same effect on the associative system regardless of its reliability. The gist of the message is the story, which is based on whatever information is available, even if the quantity of the information is slight and its quality is poor: WYSIATI. When you read a story about the heroic rescue of a wounded mountain climber, its effect on your associative memory is much the same if it is a news report or the synopsis of a film. Anchoring results from this associative activation. Whether the story is true, or believable, matters little, if at all. The powerful effect of random anchors is an extreme case of this phenomenon, because a random anchor obviously provides no information at all. Earlier I discussed the bewildering variety of priming effects, in which your thoughts and behavior may be influenced by stimuli to which you pay no attention at all, and even by stimuli of which you are completely unaware. The main moral of priming research is that our thoughts and our behavior are influenced, much more than we know or want, by the environment of the moment. Many people find the priming results unbelievable, because they do not correspond to subjective experience. Many others find the results upsetting, because they threaten the subjective sense of agency and autonomy. If the content of a screen saver on an irrelevant computer can affect your willingness to help strangers without your being aware of it, how free are you? Anchoring effects are threatening in a similar way. You are always aware of the anchor and even pay attention to it, but you do not know how it guides and constrains your thinking, because you cannot imagine how you would have thought if the anchor had been different (or absent). However, you should assume that any number that is on the table has had an anchoring effect on you, and if the stakes are high you should mobilize yourself (your System 2) to combat the effect.

Man is comprised of an organism, which is to say an organised form, and of vital forces, as well as a soul. The same may be said of a people. The national construction of a state, while taking account of all three elements, for various reasons of qualification and heredity can nevertheless be chiefly based upon a single one of these elements. In my opinion, in the Fascist movement it is the state element that prevails, coinciding with organised force. What finds expression here is the shaping power of ancient Rome, that master of law and political organisation, the purest heirs to which are the Italians. National Socialism emphasises what is connected to vital forces: race, racial instinct, and the ethical and national element. The Romanian Legionary movement instead chiefly stresses what in a living organism corresponds to the soul: the spiritual and religious aspect. This is the reason for the distinctive character of each national movement, although ultimately all three elements are taken into account, and none is overlooked. The specific character of our movement derives from our distant heritage. Already Herodotus called our forefathers “the immortal Dacians”. Our Geto-Thracian ancestors, even before Christianity, already had faith in the immortality and indestructibility of the soul – something which proves their spiritual drive. Roman colonisation introduced the Roman sense of organisation and form. Later centuries made our people miserable and divided; yet, just as a sick and beaten horse will still show traces of its nobility of stock, so too the Romanian people of yesterday and today reveals the latent features of its two-fold heritage. It is this heritage that the Legionary movement seeks to awaken. It begins with the spirit: for the movement wishes to create a spiritually new man. Once we have met this goal as a “movement”, we must then awaken our second heritage – the politically shaping Roman power. The spirit and religion are thus our starting point; “constructive nationalism” is our point of arrival – almost a consequence. Joining these two points is the ascetic and at the same time heroic ethic of the Iron Guard.

For millennia, the major theories of human nature have come from religion.1 The Judeo-Christian tradition, for example, offers explanations for much of the subject matter now studied by biology and psychology. Humans are made in the image of God and are unrelated to animals.2 Women are derivative of men and destined to be ruled by them.3 The mind is an immaterial substance: it has powers possessed by no purely physical structure, and can continue to exist when the body dies.4 The mind is made up of several components, including a moral sense, an ability to love, a capacity for reason that recognizes whether an act conforms to ideals of goodness, and a decision faculty that chooses how to behave. Although the decision faculty is not bound by the laws of cause and effect, it has an innate tendency to choose sin. Our cognitive and perceptual faculties work accurately because God implanted ideals in them that correspond to reality and because he coordinates their functioning with the outside world. Mental health comes from recognizing God’s purpose, choosing good and repenting sin, and loving God and one’s fellow humans for God’s sake. The

The Seven Great Egyptian Hermetic Principles The Principle of Mentalism—“The all is mind: the universe is mental.” The Principle of Correspondence—“As above, so below; As below, so above.” The Principle of Vibration—“Nothing rests; everything moves; everything vibrates.” The Principle of Polarity—“Everything is dual; everything has poles; everything has its pair of opposites; like and unlike are the same; opposites are identical in nature, but different in degree; extremes meet; all truths are but half-truths; all paradoxes may be reconciled.” The Principle of Rhythm—“Everything flows, out and in; everything has its tides; all things rise and fall; the pendulum swing manifests in everything; the measure of the swing to the right is the measure of the swing to the left; rhythm compensates.” The Principle of Cause and Effect—“Every cause has its effect; every effect has its cause; everything happens according to the law; chance is but a name for law not recognized; there are many planes of causation, but nothing escapes the law.” The Principle of Gender—“Gender is in everything; everything has its masculine and feminine principles; gender

Religion starts with the perception that something is wrong. In pagan antiquity it had led to the myth of a divine, archetypal world corresponding to our own which could impart its strength to humanity. The Buddha taught that it was possible to gain release from dukkha by living a life of compassion for all living beings, speaking and behaving gently, kindly and accurately and refraining from anything like drugs or intoxicants that cloud the mind. The Buddha did not claim to have invented this system. He insisted that he had discovered it: “I have seen an ancient path, an ancient Road, trodden by Buddhas of a bygone age.”31 Like the laws of paganism, it was bound up with the essential structure of existence, inherent in the condition of life itself. It had objective reality not because it could be demonstrated by logical proof but because anybody who seriously tried to live that way would find that it worked. Effectiveness rather than philosophical or historical demonstration has always been the hallmark of a successful religion: for centuries Buddhists in many parts of the world have found that this lifestyle does yield a sense of transcendent meaning.

As we’ve seen, one of the most frequently pursued paths for achievement-minded college seniors is to spend several years advancing professionally and getting trained and paid by an investment bank, consulting firm, or law firm. Then, the thought process goes, they can set out to do something else with some exposure and experience under their belts. People are generally not making lifelong commitments to the field in their own minds. They’re “getting some skills” and making some connections before figuring out what they really want to do. I subscribed to a version of this mind-set when I graduated from Brown. In my case, I went to law school thinking I’d practice for a few years (and pay down my law school debt) before lining up another opportunity. It’s clear why this is such an attractive approach. There are some immensely constructive things about spending several years in professional services after graduating from college. Professional service firms are designed to train large groups of recruits annually, and they do so very successfully. After even just a year or two in a high-level bank or consulting firm, you emerge with a set of skills that can be applied in other contexts (financial modeling in Excel if you’re a financial analyst, PowerPoint and data organization and presentation if you’re a consultant, and editing and issue spotting if you’re a lawyer). This is very appealing to most any recent graduate who may not yet feel equipped with practical skills coming right out of college. Even more than the professional skill you gain, if you spend time at a bank, consultancy, or law firm, you will become excellent at producing world-class work. Every model, report, presentation, or contract needs to be sophisticated, well done, and error free, in large part because that’s one of the core value propositions of your organization. The people above you will push you to become more rigorous and disciplined, and your work product will improve across the board as a result. You’ll get used to dressing professionally, preparing for meetings, speaking appropriately, showing up on time, writing official correspondence, and so forth. You will be able to speak the corporate language. You’ll become accustomed to working very long hours doing detail-intensive work. These attributes are transferable to and helpful in many other contexts.

The only word these corporations know is more,” wrote Chris Hedges, former correspondent for the Christian Science Monitor, National Public Radio, and the New York Times. They are disemboweling every last social service program funded by the taxpayers, from education to Social Security, because they want that money themselves. Let the sick die. Let the poor go hungry. Let families be tossed in the street. Let the unemployed rot. Let children in the inner city or rural wastelands learn nothing and live in misery and fear. Let the students finish school with no jobs and no prospects of jobs. Let the prison system, the largest in the industrial world, expand to swallow up all potential dissenters. Let torture continue. Let teachers, police, firefighters, postal employees and social workers join the ranks of the unemployed. Let the roads, bridges, dams, levees, power grids, rail lines, subways, bus services, schools and libraries crumble or close. Let the rising temperatures of the planet, the freak weather patterns, the hurricanes, the droughts, the flooding, the tornadoes, the melting polar ice caps, the poisoned water systems, the polluted air increase until the species dies. There are no excuses left. Either you join the revolt taking place on Wall Street and in the financial districts of other cities across the country or you stand on the wrong side of history. Either you obstruct, in the only form left to us, which is civil disobedience, the plundering by the criminal class on Wall Street and accelerated destruction of the ecosystem that sustains the human species, or become the passive enabler of a monstrous evil. Either you taste, feel and smell the intoxication of freedom and revolt or sink into the miasma of despair and apathy. Either you are a rebel or a slave. To be declared innocent in a country where the rule of law means nothing, where we have undergone a corporate coup, where the poor and working men and women are reduced to joblessness and hunger, where war, financial speculation and internal surveillance are the only real business of the state, where even habeas corpus no longer exists, where you, as a citizen, are nothing more than a commodity to corporate systems of power, one to be used and discarded, is to be complicit in this radical evil. To stand on the sidelines and say “I am innocent” is to bear the mark of Cain; it is to do nothing to reach out and help the weak, the oppressed and the suffering, to save the planet. To be innocent in times like these is to be a criminal.

It is now long since the women of England arrogated, universally, a title which once belonged to nobility only, and, having once been in the habit of accepting the simple title of gentlewoman, as correspondent to that of gentleman, insisted on the privilege of assuming the title of "Lady,"6 which properly corresponds only to the title of "Lord." I do not blame them for this; but only for their narrow motive in this. I would have them desire and claim the title of Lady, provided they claim, not merely the title, but the office and duty signified by it. Lady means "bread-giver" or "loaf-giver," and Lord means "maintainer of laws," and both titles have reference, not to the law which is maintained in the house, nor to the bread which is given to the household, but to law maintained for the multitude, and to bread broken among the multitude. So that a Lord has legal claim only to his title in so far as he is the maintainer of the justice of the Lord of Lords; and a Lady has legal claim to her title only so far as she communicates that help to the poor representatives of her Master, which women once, ministering to Him of their substance, were permitted to extend to that Master Himself; and when she is known, as He Himself once was, in breaking of bread.

The mythological figure of the Universal Mother imputes to the cosmos the feminine attributes of the first, nourishing and protecting presence. The fantasy is primarily spontaneous; for there exists a close and obvious correspondence between the attitude of the young child toward its mother and that of the adult toward the surrounding material world. But there has been also, in numerous religious traditions, a consciously controlled pedagogical utilization of this architypal image for the purpose of the purguing balacning, and initiation of the mind into the nature of the visible world..... The Universal Mother is also the death of everything that dies. The whole round of existence is accomplished within her sway, from birth, through adolescence, maturity, and senescence, to the grave. She is the womb and the tomb. Thus she unites the good and bad, exhibiting the two modes of the remembered mother, not as personal only, but as universal. the devotee is expected to contemplate the two with equal equanimity. through this exercise, his spirit is purged of its infantile, inappropriate sentimentalities, and his mind opened to the inscrutable presence which exists, not as good and bad primarily with respect to his childlike human convenience, but as the law and image of the nature of being.

This feature is reminiscent in my opinion, of certain features of some paintings, where each part reflects other parts and even the whole, with regard to colour, form, composition and other elements which go to make up the picture. The above idea of the infinite shows already the breakdown of the notion that the world can be divided into separately existing parts. For already, even in this very simple view, an essential aspect of what each part is that it reflects the other parts. The further extension of the idea of infinity to time leads to an even more radical change. Here, what is suggested is to reverse the usual idea of first imagining time and then saying that things exist and move in time. Rather, we begin with existence and process, and say that time is the order in this process. Thus we define each time concretely as the 'time when' such and such existed, or changed, and each position as the 'place where' it was etc. to carry such a view consistently, we should begin with the concept of totality, which is infinite and eternal. This includes all that there is, was and will be. If we knew this, we would all know reality. We would all know every concrete existent, every law(relationship) and the limits of every law. Of course, we can only select out certain aspects of this totality. Each science reflects some aspect, the arts another, the poet another and so on...

Rule 1, by dictating how a quantum system changes in time, plays the same essential role in the theory that Newton’s laws of motion played in pre-quantum physics. Like Newton’s laws, Rule 1 is deterministic. It takes an input state and evolves it to a definite output state at a later time. This means it takes input states which are constructed as superpositions to output states which are similarly constructed from superpositions. Probability plays no role. But measurements, as described by Rule 2, do not evolve superpositions to other superpositions. When you measure some quantity, like pet preference or position, you get a definite value. And afterward the state is the one corresponding to that definite value. So even if the input state is a superposition of states with definite values of some observable quantity, the output state is not, as it corresponds to just one value. Rule 2 does not tell you what the definite value is; it only predicts probabilities for the different possible outcomes to occur. But these probabilities are not spurious; they are part of what quantum mechanics predicts. Rule 2 is essential, because that is how probabilities enter quantum mechanics. And probabilities are essential in many cases; they are what experimentalists measure. However, quantum mechanics requires that Rule 1 and Rule 2 never be applied to the same process, because the two rules contradict each other. This means we must always distinguish measurements from other processes in nature.

The failure of Communism was consecrated in the fall of the Soviet Union. The remarkable thing is that, as in most cases when prophecy fails, the faith never faltered. Indeed, an alternative version had long been maturing, though cast into the shadows for a time by enthusiasm for the quick fix of revolution. It had, however, been maturing for at least a century and already had a notable repertoire of institutions available. We may call it Olympianism, because it is the project of an intellectual elite that believes that it enjoys superior enlightenment and that its business is to spread this benefit to those living on the lower slopes of human achievement. And just as Communism had been a political project passing itself off as the ultimate in scientific understanding, so Olympianism burrowed like a parasite into the most powerful institution of the emerging knowledge economy--the universities. We may define Olympianism as a vision of human betterment to be achieved on a global scale by forging the peoples of the world into a single community based on the universal enjoyment of appropriate human rights. Olympianism is the cast of mind dedicated to this end, which is believed to correspond to the triumph of reason and community over superstition and hatred. It is a politico-moral package in which the modern distinction between morals and politics disappears into the aspiration for a shared mode of life in which the communal transcends individual life. To be a moral agent is in these terms to affirm a faith in a multicultural humanity whose social and economic conditions will be free from the causes of current misery. Olympianism is thus a complex long-term vision, and contemporary Western Olympians partake of different fragments of it. To be an Olympian is to be entangled in a complex dialectic involving elitism and egalitarianism. The foundational elitism of the Olympian lies in self-ascribed rationality, generally picked up on an academic campus. Egalitarianism involves a formal adherence to democracy as a rejection of all forms of traditional authority, but with no commitment to taking any serious notice of what the people actually think. Olympians instruct mortals, they do not obey them. Ideally, Olympianism spreads by rational persuasion, as prejudice gives way to enlightenment. Equally ideally, democracy is the only tolerable mode of social coordination, but until the majority of people have become enlightened, it must be constrained within a framework of rights, to which Olympian legislation is constantly adding. Without these constraints, progress would be in danger from reactionary populism appealing to prejudice. The overriding passion of the Olympian is thus to educate the ignorant and everything is treated in educational terms. Laws for example are enacted not only to shape the conduct of the people, but also to send messages to them. A belief in the power of role models, public relations campaigns, and above all fierce restrictions on raising sensitive questions devant le peuple are all part of pedagogic Olympianism.

Studentdom, he felt, must pass its own Examinations and define its own Commencement--a slow, most painful process, made the more anguishing by bloody intelligences like the Bonifacists of Siegfrieder College. Yet however it seemed at times that men got nowhere, but only repeated class by class the mistakes of their predecessors, two crucial facts about them were at once their hope and the limitation of their possibility, so he believed. One was their historicity: the campus was young, the student race even younger, and by contrast with the whole of past time, the great collegiate cultures had been born only yesterday. The other had to do with comparative cyclology, a field of systematic speculation he could not review for me just then, but whose present relevance lay in the correspondency he held to obtain between the life-history of individuals and the history of studentdom in general. As the embryologists maintained that ontogeny repeats phylogeny, so, Max claimed, the race itself--and on a smaller scale, West-Campus culture--followed demonstrably--in capital letters, as it were, or slow motion--the life-pattern of its least new freshman. This was the basis of Spielman's Law--ontogeny repeats cosmogeny--and there was much more to it and to the science of cyclology whereof it was first principle. The important thing for now was that, by his calculations, West-Campus as a whole was in mid-adolescence... 'Look how we been acting,' he invited me, referring to intercollegiate political squabbles; 'the colleges are spoilt kids, and the whole University a mindless baby, ja? Okay: so weren't we all once, Enos Enoch too? And we got to admit that the University's a precocious kid. If the history of life on campus hadn't been so childish, we couldn't hope it'll reach maturity.' Studentdom had passed already, he asserted, from a disorganized, pre-literate infancy (of which Croaker was a modern representative, nothing ever being entirely lost) through a rather brilliant early childhood ('...ancient Lykeion, Remus, T'ang...') which formed its basic and somewhat contradictory character; it had undergone a period of naive general faith in parental authority (by which he meant early Founderism) and survived critical spells of disillusionment, skepticism, rationalism, willfulness, self-criticism, violence, disorientation, despair, and the like--all characteristic of pre-adolescence and adolescence, at least in their West-Campus form. I even recognized some of those stages in my own recent past; indeed, Max's description of the present state of West-Campus studentdom reminded me uncomfortably of my behavior in the Lady-Creamhair period: capricious, at odds with itself, perverse, hard to live with. Its schisms, as manifested in the Quiet Riot, had been aggravated and rendered dangerous by the access of unwonted power--as when, in the space of a few semesters, a boy finds himself suddenly muscular, deep-voiced, aware of his failings, proud of his strengths, capable of truly potent love and hatred--and on his own. What hope there was that such an adolescent would reach maturity (not to say Commencement) without destroying himself was precisely the hope of the University.

NOBEL PRIZE–WINNER, British poet laureate, essayist, novelist, journalist, and short story writer Rudyard Kipling wrote for both children and adults, with many of his stories and poems focusing on British imperialism in India. His works were popular during the late nineteenth and early twentieth centuries, even though many deemed his political views too conservative. Born on December 30, 1865, in Bombay, India, Kipling had a happy early childhood, but in 1871 he and his sister were sent to a boarding house called Lorne Lodge in Southsea, where he spent many disappointing years. He was accepted in 1877 to United Services College in the west of England. In 1882, he returned to his family in India, working as a journalist, associate editor, and correspondent for many publications, including Civil and Military Gazette, a publication in Lahore, Pakistan. He also wrote poetry. He found great success in writing after his 1889 return to England, where he was eventually appointed poet laureate. Some of his most famous writings, including The Jungle Book, Kim, Puck of Pook’s Hill, and Rewards and Fairies, saw publication in the 1890s and 1900s. It was during this period that he married Caroline Balestier, the sister of an American friend and publishing colleague. The couple settled in Vermont, where their two daughters were born. After a quarrel with his brother-in-law and grumblings from his American neighbors about his controversial political views, Kipling and his family returned to England. There, Caroline gave birth to a son in 1896. Tragically, their eldest daughter died in 1899. Later, Kipling’s son perished in battle during World War I. In 1907 Kipling was awarded the Nobel Prize. He died on January 18, 1936, and his ashes are buried in Poets’ Corner in Westminster Abbey.

There is no need, I think, of further examples to show that the concept of rta is a libido-symbol like sun, wind, etc. Only, rta is less concretistic and contains the abstract element of fixed direction and regularity, the idea of a predetermined, ordered path or process. It is, therefore, a kind of philosophical libido symbol that can be directly compared with the Stoic concept of heimarmene. For the Stoics heimarmene had the significance of creative, primal heat, and at the same time it was a predetermined, regular process (hence its other meaning: “compulsion of the stars”).104 Libido as psychic energy naturally has these attributes too; the concept of energy necessarily includes the idea of a regulated process, since a process always flows from a higher potential to a lower. It is the same with the libido concept, which signifies nothing more than the energy of the life process. Its laws are the laws of vital energy. Libido as an energy concept is a quantitative formula for the phenomena of life, which are naturally of varying intensity. Like physical energy, libido passes through every conceivable transformation; we find ample evidence of this in the fantasies of the unconscious and in myths. These fantasies are primarily self-representations of energic transformation processes, which follow their specific laws and keep to a definite “path.” This path is the line or curve representing the optimal discharge of energy and the corresponding result in work. Hence it is simply the expression of flowing and self-manifesting energy. The path is rta, the right way, the flow of vital energy or libido, the predetermined course along which a constantly self-renewing current is directed. This path is also fate, in so far as a man’s fate depends on his psychology. It is the path of our destiny and of the law of our being.

Divorced women should wait for three menstrual cycles; it is unlawful for them, if they believe in God and the Last Day, to hide what God has created in their wombs. Their husbands have the right to take them back within that time, if they desire to be reconciled. The wives have rights corresponding to those which the husbands have, according to what is recognized to be fair, but men have a rank above them. God is almighty and all wise. 229 Divorce may be pronounced twice, and then a woman must be retained honourably or released with kindness. It is not lawful for you to take away anything of what you have given your wives, unless both fear that they would not be able to observe the bounds set by God. In such a case it shall be no sin for either of them if the woman opts to give something for her release. These are the bounds set by God; do not transgress them. Those who transgress the bounds of God are wrongdoers. 230 And if man finally divorces his wife, he cannot remarry her until she has married another man. Then if the next husband divorces her, there will be no blame on either of them if the former husband and wife return to one another, provided they think that they can keep within the bounds set by God. These are the bounds prescribed by God, which He makes clear to men of understanding. 231 Once you divorce women, and they have reached the end of their waiting period, then either retain them in all decency or part from them decently. Do not retain them in order to harm them or to wrong them. Whoever does this, wrongs his own soul. Do not make a mockery of God’s revelations. Remember the favours God has bestowed upon you, and the Book and the wisdom He has revealed to exhort you. Fear God and know that God is aware of everything. 232 When you divorce women and they reach the end of their waiting period, do not prevent them from marrying other men, if they have come to an honourable agreement. This is enjoined on every one of you who believes in God and the Last Day; it is more wholesome and purer for you. God knows, but you do not know.

the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism

Archaic societies have lasted so long because they know nothing of the desire to innovate, to grovel before ever-new simulacra. If you change images with each generation, you cannot anticipate historical longevity. Classical Greece and modern Europe typify civilisations stricken by a precocious death, following a greed for metamorphosis and an excessive consumption of gods, and of the surrogates for gods. Ancient China and Egypt wallowed for millennia in a magnificent sclerosis. As did African societies, before contact with the West. They too are threatened, because they have adopted another rhythm. Having lost the monopoly on stagnation, they grow increasingly frantic and will inevitably topple like their models, like those feverish civilisations incapable of lasting more than a dozen centuries. In the future, the peoples who accede to hegemony will enjoy it even less: history in slow motion has inexorably been replaced by history out of breath. Who can help regretting the pharaohs and their Chinese colleagues? Institutions, societies, civilisations differ in duration and significance, yet all are subject to one and the same law, which decrees that the invincible impulse, the factor of their rise, must sag and settle after a certain time, this decadence corresponding to a slackening of that energiser which is . . . delirium. Compared with periods of expansion, of dementia really, those of decline seem sane and are so, are too much so—which makes them almost as deadly as the others. A nation that has fulfilled itself, that has expended its talents and exploited the last resources of its genius, expiates such success by producing nothing thereafter. It has done its duty, it aspires to vegetate, but to its cost it will not have the latitude to do so. When the Romans—or what remained of them—sought repose, the Barbarians got under way, en masse. We read in a history of the invasions that the German tribes serving in the Empire’s army and administration assumed Latin names until the middle of the fifth century. After which, Germanic names became a requirement. Exhausted, in retreat on every front, the masters were no longer feared, no longer respected. What was the use of bearing their names? “A fatal somnolence reigned everywhere,” observed Salvian, bittersweet censor of the ancient deliquescence in its final stages.

We all know that there are harsh passages toward others in the Bible as well: dispossess the Canaanites, destroy Jericho, etc. But, as I said earlier, the evidence on the ground indicates that most of that (the Conquest) never happened. Likewise in the case of the destruction of the Midianites, as I described in Chapter 4, this was a story in the Priestly (P) source written as a polemic against any connection between Moses and Midian. It is a polemical story in literature, not a history of anything that actually happened. At the time that the Priestly author wrote the instruction to kill the Midianites, there were not any Midianites in the region. The Midianite league had disappeared at least four hundred years earlier. As we saw in Chapter 2, it was an attested practice in that ancient world to claim to have wiped out one's enemies when no such massacre had actually occurred. King Merneptah of Egypt did it. King Mesha of Moab did it. And, so there is no misunderstanding, the purpose of bringing up those parallels is not to say that it was all right to do so. It is rather to recognize that, even in what are possibly the worst passages about warfare in the Bible, those stories do not correspond to any facts of history. They are the words of an author writing about imagined events of a period centuries before his own time. And, even then, they are laws of war only against specific peoples: Canaanites, Amalekites, and Midianites, none of whom exist anymore. So they do not apply to anyone on earth. The biblical laws concerning war in general, against all other nations, for all the usual political and economic reasons that nations go to war, such as wars of defense or territory, do not include the elements that we find shocking about those specific cases. ... Now one can respond that even if these are just fictional stories they are still in the Bible, after all, and can therefore be regarded as approving of such devastating warfare. That is a fair point to raise. I would just add this caution: when people cherry-pick the most offensive passages in the Bible in order to show that it is bad, they have every right to point to those passages, but they should acknowledge that they are cherry-picking, and they should pay due recognition to the larger--vastly larger--ongoing attitude to aliens and foreigners. In far more laws and cases, the principle of treatment of aliens is positive.

Tim Tigner began his career in Soviet Counterintelligence with the US Army Special Forces, the Green Berets. That was back in the Cold War days when, “We learned Russian so you didn't have to,” something he did at the Presidio of Monterey alongside Recon Marines and Navy SEALs. With the fall of the Berlin Wall, Tim switched from espionage to arbitrage. Armed with a Wharton MBA rather than a Colt M16, he moved to Moscow in the midst of Perestroika. There, he led prominent multinational medical companies, worked with cosmonauts on the MIR Space Station (from Earth, alas), chaired the Association of International Pharmaceutical Manufacturers, and helped write Russia’s first law on healthcare. Moving to Brussels during the formation of the EU, Tim ran Europe, Middle East, and Africa for a Johnson & Johnson company and traveled like a character in a Robert Ludlum novel. He eventually landed in Silicon Valley, where he launched new medical technologies as a startup CEO. In his free time, Tim has climbed the peaks of Mount Olympus, hang glided from the cliffs of Rio de Janeiro, and ballooned over Belgium. He earned scuba certification in Turkey, learned to ski in Slovenia, and ran the Serengeti with a Maasai warrior. He acted on stage in Portugal, taught negotiations in Germany, and chaired a healthcare conference in Holland. Tim studied psychology in France, radiology in England, and philosophy in Greece. He has enjoyed ballet at the Bolshoi, the opera on Lake Como, and the symphony in Vienna. He’s been a marathoner, paratrooper, triathlete, and yogi.  Intent on combining his creativity with his experience, Tim began writing thrillers in 1996 from an apartment overlooking Moscow’s Gorky Park. Decades later, his passion for creative writing continues to grow every day. His home office now overlooks a vineyard in Northern California, where he lives with his wife Elena and their two daughters. Tim grew up in the Midwest, and graduated from Hanover College with a BA in Philosophy and Mathematics. After military service and work as a financial analyst and foreign-exchange trader, he earned an MBA in Finance and an MA in International Studies from the University of Pennsylvania’s Wharton and Lauder Schools.  Thank you for taking the time to read about the author. Tim is most grateful for his loyal fans, and loves to correspond with readers like you. You are welcome to reach him directly at tim@timtigner.com.

He stared at it in utter disbelief while his secretary, Peters, who’d only been with him for a fortnight, muttered a silent prayer of gratitude for the break and continued scribbling as fast as he could, trying futilely to catch up with his employer’s dictation. “This,” said Ian curtly, “was sent to me either by mistake or as a joke. In either case, it’s in excruciatingly bad taste.” A memory of Elizabeth Cameron flickered across Ian’s mind-a mercenary, shallow litter flirt with a face and body that had drugged his mind. She’d been betrothed to a viscount when he’d met her. Obviously she hadn’t married her viscount-no doubt she’d jilted him in favor of someone with even better prospects. The English nobility, as he well knew, married only for prestige and money, then looked elsewhere for sexual fulfillment. Evidently Elizabeth Cameron’s relatives were putting her back on the marriage block. If so, they must be damned eager to unload her if they were willing to forsake a title for Ian’s money…That line of conjecture seemed so unlikely that Ian dismissed it. This note was obviously a stupid prank, perpetrated, no doubt, by someone who remembered the gossip that had exploded over that weekend house party-someone who thought he’d find the note amusing. Completely dismissing the prankster and Elizabeth Cameron from his mind, Ian glanced at his harassed secretary who was frantically scribbling away. “No reply is necessary,” he said. As he spoke he flipped the message across his desk toward his secretary, but the white parchment slid across the polished oak and floated to the floor. Peters made an awkward dive to catch it, but as he lurched sideways all the other correspondence that went with his dictation slid off his lap onto the floor. “I-I’m sorry, sir,” he stammered, leaping up and trying to collect the dozens of pieces of paper he’d scattered on the carpet. “Extremely sorry, Mr. Thornton,” he added, frantically snatching up contracts, invitations and letters and shoving them into a disorderly pile. His employer appeared not to hear him. He was already rapping out more instructions and passing the corresponding invitations and letters across the desk. “Decline the first three, accept the fourth, decline the fifth. Send my condolences on this one. On this one, explain that I’m going to be in Scotland, and send an invitation to join me there, along with directions to the cottage.” Clutching the papers to his chest, Peters poked his face up on the opposite side of the desk. “Yes, Mr. Thornton!” he said, trying to sound confident. But it was hard to be confident when one was on one’s knees. Harder still when one wasn’t entirely certain which instructions of the morning went with which invitation or piece of correspondence. Ian Thornton spent the rest of the afternoon closeted with Peters, heaping more dictation on the inundated clerk. He spent the evening with the Earl of Melbourne, his future father-in-law, discussing the earl’s daughter and himself. Peters spent part of his evening trying to learn from the butler which invitations his employer was likely to accept or reject.

Non-rational creatures do not look before or after, but live in the animal eternity of a perpetual present; instinct is their animal grace and constant inspiration; and they are never tempted to live otherwise than in accord with their own animal dharma, or immanent law. Thanks to his reasoning powers and to the instrument of reason, language, man (in his merely human condition) lives nostalgically, apprehensively and hopefully in the past and future as well as in the present; has no instincts to tell him what to do; must rely on personal cleverness, rather than on inspiration from the divine Nature of Things; finds himself in a condition of chronic civil war between passion and prudence and, on a higher level of awareness and ethical sensibility, between egotism and dawning spirituality. But this "wearisome condition of humanity" is the indispensable prerequisite of enlightenment and deliverance. Man must live in time in order to be able to advance into eternity, no longer on the animal, but on the spiritual level; he must be conscious of himself as a separate ego in order to be able consciously to transcend separate selfhood; he must do battle with the lower self in older that he may become identified with that higher Self within him, which is akin to the divine Not-Self; and finally he must make use of his cleverness in order to pass beyond cleverness to the intellectual vision of Truth, the immediate, unitive knowledge of the divine Ground. Reason and its works "are not and cannot be a proximate means of union with God." The proximate means is "intellect," in the scholastic sense of the word, or spirit. In the last analysis the use and purpose of reason is to create the internal and external conditions favourable to its own transfiguration by and into spirit. It is the lamp by which it finds the way to go beyond itself. We see, then, that as a means to a proximate means to an End, discursive reasoning is of enormous value. But if, in our pride and madness, we treat it as a proximate means to the divine End (as so many religious people have done and still do), or if, denying the existence of an eternal End, we regard it as at once the means to Progress and its ever-receding goal in time, cleverness becomes the enemy, a source of spiritual blindness, moral evil and social disaster. At no period in history has cleverness been so highly valued or, in certain directions, so widely and efficiently trained as at the present time. And at no time have intellectual vision and spirituality been less esteemed, or the End to which they are proximate means less widely and less earnestly sought for. Because technology advances, we fancy that we are making corresponding progress all along the line; because we have considerable power over inanimate nature, we are convinced that we are the self-sufficient masters of our fate and captains of our souls; and because cleverness has given us technology and power, we believe, in spite of all the evidence to the contrary, that we have only to go on being yet cleverer in a yet more systematic way to achieve social order, international peace and personal happiness.

This experiment succeeds as hoped and promises to metaphysics, in its first part, which deals with those *a priori* concepts to which the corresponding objects may be given in experience, the secure course of a science. For by thus changing our point of view, the possibility of *a priori* knowledge can well be explained, and, what is still more, the laws which *a priori* lie at the foundation of nature, as the sum total of the objects of experience, may be supplied with satisfactory proofs, neither of which was possible within the procedure hitherto adopted. But there arises from this deduction of our faculty of knowing *a priori*, as given in the first part of metaphysics, a somewhat startling result, apparently most detrimental to that purpose of metaphysics which has to be treated in its second part, namely the impossibly of using this faculty to transcend the limits of possible experience, which is precisely the most essential concern of the science of metaphysics. But here we have exactly the experiment which, by disproving the opposite, establishes the truth of the first estimate of our *a priori* rational knowledge, namely, that it is directed only at appearances and must leave the thing in itself as real for itself but unknown to us. For that which necessarily impels us to to go beyond the limits of experience and of all appearances is the *unconditioned*, which reason rightfully and necessarily demands, aside from everything conditioned, in all things in themselves, so that the series of conditions be completed. If, then, we find that, under the supposition that our empirical knowledge conforms to objects as things in themselves, the unconditioned *cannot be thought without contradiction*, while under the supposition that our representation of things as they are given to us does not conform to them as things in themselves, but, on the contrary, that these objects as appearance conform to our mode of representation, then *the contradiction vanishes*; and if we find, therefore, that the unconditioned cannot be encountered in things insofar as we are acquainted with them (insofar as they are given to us), but only in things insofar as we are not acquainted with them, that is, insofar as they are things in themselves; then it becomes apparent that what we at first assumed only for the sake of experiment is well founded. However, with speculative reason unable to make progress in the field of the supersensible, it is still open to us to investigate whether in reason's practical knowledge data may not be found which would enable us to determine that transcendent rational concept of the unconditioned, so as to allow us, in accordance with the wish of metaphysics, to get beyond the limits of all possible experience with our *a priori* knowledge, which is possible in practical matters only. Within such a procedure, speculative reason has always at least created a space for such an expansion, even if it has to leave it empty; none the less we are at liberty, indeed we are summoned, to fill it, if we are able to do so, with practical *data* of reason." ―from_Critique of Pure Reason_. Preface to the Second Edition. Translated, edited, and with an Introduction by Marcus Weigelt, based on the translation by Max Müller, pp. 19-21

Then if it is denied that the unity at that level is the interconnection of the plurality or dissimilarity of religions as of parts constituting a whole, rather that every one of the religions at the level of ordinary existence is not part of a whole, but is a whole in itself-then the 'unity' that is meant is 'oneness' or 'sameness' not really of religions, but of the God of religions at the level of transcendence (i.e. esoteric), implying thereby that at the level of ordinary existence (i.e. exoteric), and despite the plurality and diversity of religions, each religion is adequate and valid in its own limited way, each authentic and conveying limited though equal truth. The notion of a plurality of truth of equal validity in the plurality and diversity of religion is perhaps aligned to the statements and general conclusions of modern philosophy and science arising from the discovery of a pluraity and diversity of laws governing the universe having equal validity each in its own cosmological system. The trend to align modern scientific discovery concerning the systems of the universe with corresponding statements applied to human society, cultural traditions,and values is one of the characteristic features of modernity. The position of those who advocate the theory of the transcendent unity of religions is based upon the assumption that all religions, or the major religions of mankind, are revealed religions. They assume that the universality and transcendence of esotericism validates their theory, which they 'discovered' after having acquainted themselves with the metaphysics of Islam. In their understanding of this metaphysics of the transcendent unity of existence, they further assume that the transcendent unity of religions is already implied. There is grave error in all their assumptions, and the phrase 'transcendent unity of religions' is misleading and perhaps meant to be so for motives other than the truth. Their claim to belief in the transecendent unity of religions is something suggested to them inductively by the imagination and is derived from intellectual speculation and not from actual experience. If this is denied, and their claim is derived from the experience of others, then again we say that the sense of 'unity' experienced is not of religions, but of varying degrees of individual religious experience which does not of neccesity lead to the assumption that the religions of inviduals who experienced such 'unity', have truth of equal validity as revealed religions at the level of ordinary existence. Moreover, as already pointed out, the God of that experience is recognized as the rabb, not the ilah of revealed religion. And recognizing Him as the rabb does not necessarily mean that acknowledging Him in true submission follows from that recognition, for rebellion, arrogance, and falsehood have their origin in that very realm of transcendence. There is only one revealed religion. There is only one revealed religion. It was the religion conveyed by all the earlier Prophets, who were sent to preach the message of the revelation to their own people in accordance with the wisdom and justice of the Divine plan to prepare the peoples of the world for the reception of the religion in its ultimate and consummate form as a Universal Religion at the hands of the last Prophet, who was sent to convey the message of the revelation not only to his own people, but to mankind as a whole. The essential message of the revelation was always the same: to recognize and acknowledge and worship the One True and Real God (ilah) alone, without associating Him with any partner, rival, or equal, nor attributing a likeness to Him; and to confirm the truth preached by the earlier Prophets as well as to confirm the final truth brought by the last Prophet as it was confirmed by all the Prophets sent before him.

Money comes from prosperity. Prosperity is a feeling of having it all, being in the flow. This feeling attracts corresponding situations and opportunities. And this is eventually experienced physically as money and wealth. Prosperity is an inside job. Success is the person you become, not a point you chase after.

Knowledge cannot be passed, like some material substance, from one person to another. Thoughts are not things which may be held and handled. They are the unseen and silent acts of the invisible mind. Ideas, the products of thought, can only be communicated by inducing in the receiving mind action correspondent to that by which these ideas were first conceived. In other words, ideas can only be transmitted by being rethought. It is obvious, therefore, that something more is required than a passive presentation of the pupil’s mind to the teacher’s mind as face turns to face. The pupil must think. His mind must work, not in a vague way, without object or direction, but under the control of the will, and with a fixed aim and purpose; in other words, with attention. It is not enough to look and listen. The learner’s mind must work through the senses. There must be mind in the eye, in the ear, in the hand. If the mental power is only half aroused and feeble in its action, the conceptions gained will be faint and fragmentary, and the knowledge acquired will be as inaccurate and useless as it will be fleeting. Teacher and text-book may be full of knowledge, but the learner will get from them only so much as his power of attention, vigorously exercised, enables him to shape in his own mind. Knowledge is inseparable from the act of knowing. If the power of knowing is small, the actual knowledge acquired will also be small.

In essence, then, the common picture of economic thought after Smith needs to be reversed. In the conventional view, Adam Smith, the towering founder, by his theoretical genius and by the sheer weight of his knowledge of institutional facts, single-handedly created the discipline of political economy as well as the public policy of the free market, and did so out of a jumble of mercantilist fallacies and earlier absurd scholastic notions of a 'just price'. The real story is almost the opposite. Before Smith, centuries of scholastic analysis had developed an excellent value theory and monetary theory, along with corresponding free market and hard-money conclusions. Originally embedded among the scholastics in a systematic framework of property rights and contract law based on natural law theory, economic theory

the Ancient Doctrine. The Egyptians held that there was "Ka," the divine spirit in man; "Ab," the intellect or will; "Hati," the vitality; "Tet," the astral body; "Sahu," the etheric double; and "Xa," the physical body (some authorities forming a slightly different arrangement), which correspond to the various "bodies of man" as recognized by occultists to-day.

Believing that “the fear of the Lord is the beginning of knowledge” (Prov. 1:7), that “all the treasures of wisdom and knowledge are hidden in Christ” (Col. 2:3), and therefore that the triune God (and/or the self-attesting Christ) is the transcendental, necessary ground of all meaning, intelligibility and predication, the presuppo-sitional apologist maintains that the truth of God’s self-authenticating Word should be presupposed from start to finish throughout one’s apologetic witness. Accordingly, while the presuppositionalist values logic he understands that apart from God there is no reason to believe that the laws of logic correspond universally to objective reality. While he values science he understands that apart from God there is no reliable basis for doing science. While he values ethics he understands that apart from God moral principles are simply changing conventions and today’s vices can become tomorrow’s virtues. While he affirms the dignity and significance of human personhood he understands that apart from God man is simply a biological machine, an accident of nature, a cipher. And while he values the concepts of purpose, cause, probability and meaning he understands that apart from God these concepts have no real basis or meaning.

Through obedience to law, intelligence grows; by the violation of law, which is sin, it decays. It is the degree of organized intelligence that ultimately distinguishes one man from other men; men from beasts, beasts from plants, and plants from rocks. Since intelligence, as defined by Joseph Smith, corresponds with the main form of energy of the universe, the doctrine of God, and all other beings, and of life, finds expression in terms of energy. That is exactly what science demands. [Sidenote:

We've seen that the theories of the Core forces, each deeply based on symmetry, can be combined. The three separate Core symmetries can be realized as parts of a single, all-encompassing symmetry. Moreover, that encompassing symmetry brings unity and coherence to the clusters of the Core. From a motley six, we assemble the faultless Charge Account. We also discover that once we correct for the distorting effect of Grid fluctuations-and after upping the ante to include SUSY-the different powers of the Core forces derive from a common value at short distances. Even gravity, that hopelessly feeble misfit, comes into the field. To reach this clear and lofty perspective, we made some hopeful leaps of imagination. We assumed that the Grid-the entity that in everyday life we consider empty space-is a multilayered, multicolored superconductor. We assumed that the world contains the extra quantum dimensions required to support super-symmetry. And we boldly took the laws of physics, supplemented with these two "super" assumptions, up to energies and down to distances far beyond where we've tested them directly. From the intellectual success so far achieved-from the clarity and coherence of this vision of unification-we are tempted to believe that our assumptions correspond to reality. But in science, Mother Nature is the ultimate judge. After the solar expedition of 1919 confirmed his prediction for the bending of light by the Sun, a reporter asked Albert Einstein what it would have meant if the result had been otherwise. He replied, "Then God would have missed a great opportunity." Nature doesn't miss such opportunities. I anticipated that Nature's verdicts in favor of our "super" ideas will inaugurate a new golden age in fundamental physics.

Man as an individualised soul is essentially causal-bodied,” my guru explained. “That body is a matrix of the thirty-five ideas required by God as the basic or causal thought forces from which He later formed the subtle astral body of nineteen elements and the gross physical body of sixteen elements. “The nineteen elements of the astral body are mental, emotional, and lifetronic. The nineteen components are intelligence; ego; feeling; mind (sense-consciousness); five instruments of knowledge, the subtle counterparts of the senses of sight, hearing, smell, taste, touch; five instruments of action, the mental correspondence for the executive abilities to procreate, excrete, talk, walk, and exercise manual skill; and five instruments of life force, those empowered to perform the crystallising, assimilating, eliminating, metabolising, and circulating functions of the body. This subtle astral encasement of nineteen elements survives the death of the physical body, which is made of sixteen gross chemical elements. “God thought out different ideas within Himself and projected them into dreams. Lady Cosmic Dream thus sprang out decorated in all her colossal endless ornaments of relativity. “In thirty-five thought categories of the causal body, God elaborated all the complexities of man’s nineteen astral and sixteen physical counterparts. By condensation of vibratory forces, first subtle, then gross, He produced man’s astral body and finally his physical form. According to the law of relativity, by which the Prime Simplicity has become the bewildering manifold, the causal cosmos and causal body are different from the astral cosmos and astral body; the physical cosmos and physical body are likewise characteristically at variance with the other forms of creation. “The fleshly body is made of the fixed, objectified dreams of the Creator. The dualities are ever present on earth: disease and health, pain and pleasure, loss and gain.

Trusting life is easy, but it requires that you understand and embrace the laws of life. Cause and effect, correspondence, vibration, attraction, love, and forgiveness are all concrete laws that govern the movement and unfolding of life. It is unfortunate that we are not taught these laws in school. It is even more unfortunate that we do not pay attention to how we do what we do, because that is how the laws are made practical and personal for us.

Harry H. Laughlin was highly important for the Nazi crusade to breed a “master race.” This American positioned himself to have a significant effect on the world’s population. During his career Laughlin would: ~ Write the “Model Eugenical Law” that the Nazis used to draft portions of the Nuremberg decrees that led to The Holocaust. ~ Be appointed as “expert” witness for the U.S. Congress when the 1924 Immigration Restriction Act was passed. The 1924 Act would prevent many Jewish refugees from reaching the safety of U.S. shores during The Holocaust. ~ Provide the "scientific" basis for the 1927 Buck v. Bell Supreme Court case that made "eugenic sterilization" legal in the United States. This paved the way for 80,000 Americans to be sterilized against their will. ~ Defend Hitler's Nuremberg decrees as “scientifically” sound in order to dispel international criticism. ~ Create the political organization that ensured that the “science” of eugenics would survive the negative taint of The Holocaust. This organization would be instrumental in the Jim Crow era of legislative racism. H.H. Laughlin was given an honorary degree from Heidelberg University by Hitler's government, specifically for these accomplishments. Yet, no one has ever written a book on Laughlin. Despite the very large amount of books about The Holocaust, Laughlin is largely unknown outside of academic circles. The Carnegie Institution of Washington, D.C. gave this author permission to survey its internal correspondence leading up to The Holocaust and before the Institution retired Laughlin. These documents have not been seen for decades. They are the backbone of this book. The story line intensifies as the Carnegie leadership comes to the horrible realization that one of its most recognized scientists was supporting Hitler’s regime.

Every right is married to a duty; every freedom owns a corresponding responsibility; and there cannot be genuine freedom unless there is also genuine order in the moral realm and the social realm. Order, in the moral realm, is the realization of a body of transcendent values—indeed a hierarchy of values—which give purpose to existence and motive to conduct. Order, in society, is the harmonious arrangement of classes and functions which guards justice and gives willing consent to law and insurers that we all shall be safe together. Although there cannot be freedom without order, in some sense there is always a conflict between the claims of order and the claims of freedom. We often express this conflict is the competition between the desire for liberty and the desire for security. Although modern technological revolution and modern mass–democracy have made this struggle more intense, there is nothing new about it in essence. President Washington remarked that ‘individuals entering into a society must give up a share of their liberty to preserve the rest.’ But doctrinaires of one ideology or another, in our time, continue to cry out for absolute security, absolute order, or for absolute freedom, power to assert the ego in defiance of all convention. At the moment, this fanatic debate may be particularly well discerned in the intemperate argument over academic freedom. I feel that in asserting freedom as an absolute, somehow divorced from order, we are repudiating our historical legacy of freedom and exposing ourselves to the danger of absolutism, whether that absolutism be what Tocqueville called ‘democratic despotism’ or what recently existed in Germany and now exists in Russia. ‘To begin with unlimited freedom,’ Dostoevski rights in The Devils, ‘is to end without on limited despotism.

Traditionally, in the system that Augustus inherited from the Republic, the Roman command structure was class-based. As mentioned earlier, the officer class came from the narrow aristocracy of senators and equestrians. The great armies of the Republic were commanded by senators who had attained the rank of consul, the pinnacle of their society. Their training in military science came mainly from experience: until the later second century B.C., aspiring senators were required to serve in ten campaigns before they could hold political office 49 Intellectual education was brought to Rome by the Greeks and began to take hold in the Roman aristocracy sometime in the second century B.C.; thus it is the Greek Polybius who advocates a formal training for generals in tactics, astronomy, geometry, and history.50 And in fact some basic education in astronomy and geometry-which Polybius suggests would be useful for calculating, for example, the lengths of days and nights or the height of a city wall-was normal for a Roman aristocrat of the late Republic or the Principate. Aratus' verse composition on astronomy, several times translated into Latin, was especially popular.51 But by the late Republic the law requiring military service for office was long defunct; and Roman education as described by Seneca the Elder or Quintilian was designed mainly to produce orators. The emphasis was overwhelmingly on literature and rhetoric;52 one did not take courses, for example, on "modern Parthia" or military theory. Details of grammar and rhetorical style were considered appropriate subjects for the attention of the empire's most responsible individuals; this is attested in the letters of Pliny the Younger, the musings ofAulus Gellius, and the correspondence of Fronto with Lucius Verus and Marcus Aurelius.53