Limited Time Offer Quotes

For one who reads, there is no limit to the number of lives that may be lived, for fiction, biography, and history offer an inexhaustible number of lives in many parts of the world, in all periods of time.

Some people take offense like it's a limited time offer.

It is often said that one has but one life to live, but that is nonsense. For one who reads, there is no limit to the number of lives that may be lived, for fiction, biography and history offer an inexhaustible number of lives in many parts of the world, in all periods of time.

He is your Father, and His role is to protect you; He will comfort you and guide you. He will feed you; He will carry you when you are weak. He will seek you out when you go astray; He will help you in times of trouble. He will not let your enemies go unpunished; He will cherish you like a father cherishes his daughter. When you fall, He will pick you up; when you don’t understand, He will always understand. When you feel like life is weighing you down, He will lift you up. When you feel like giving up, He will encourage you to keep going. When you are sad, He will lighten your spirits. When you need advice, His line is open 24-7. When you feel unsafe, He will be your safety; when you are worried, He will be an ear to your concerns. When you feel burdened, offer your burden to Him and He will take it. Where you have been burnt, He will make you beautiful; where you hurt, He will heal. Whenever you feel lonely, He will always be with you. Where others have not supported you, He will support you. When you feel discouraged, He will be your encouragement. Where you don’t know, He will tell you when the time is right. When you feel unloved, remember that He has always loved you. You see limitations; God sees opportunities. You see faults; God sees growth. You see problems; God sees solutions. You see limitations; God sees possibilities. You see life; God sees eternity.

As much as we don’t want to except it, there is a time limit to the best life God tries to offer you. When you disrespect it, push it away, play games with it, deny it, ignore it, are casually indecisive about it or hold it like a last resort, God gives it away to someone else that will cherish it more.

Trying and failing is better than not trying at all.” I’d rather fail time and time again than limit my options and fail anyway.

A NATION'S GREATNESS DEPENDS ON ITS LEADER To vastly improve your country and truly make it great again, start by choosing a better leader. Do not let the media or the establishment make you pick from the people they choose, but instead choose from those they do not pick. Pick a leader from among the people who is heart-driven, one who identifies with the common man on the street and understands what the country needs on every level. Do not pick a leader who is only money-driven and does not understand or identify with the common man, but only what corporations need on every level. Pick a peacemaker. One who unites, not divides. A cultured leader who supports the arts and true freedom of speech, not censorship. Pick a leader who will not only bail out banks and airlines, but also families from losing their homes -- or jobs due to their companies moving to other countries. Pick a leader who will fund schools, not limit spending on education and allow libraries to close. Pick a leader who chooses diplomacy over war. An honest broker in foreign relations. A leader with integrity, one who says what they mean, keeps their word and does not lie to their people. Pick a leader who is strong and confident, yet humble. Intelligent, but not sly. A leader who encourages diversity, not racism. One who understands the needs of the farmer, the teacher, the doctor, and the environmentalist -- not only the banker, the oil tycoon, the weapons developer, or the insurance and pharmaceutical lobbyist. Pick a leader who will keep jobs in your country by offering companies incentives to hire only within their borders, not one who allows corporations to outsource jobs for cheaper labor when there is a national employment crisis. Choose a leader who will invest in building bridges, not walls. Books, not weapons. Morality, not corruption. Intellectualism and wisdom, not ignorance. Stability, not fear and terror. Peace, not chaos. Love, not hate. Convergence, not segregation. Tolerance, not discrimination. Fairness, not hypocrisy. Substance, not superficiality. Character, not immaturity. Transparency, not secrecy. Justice, not lawlessness. Environmental improvement and preservation, not destruction. Truth, not lies. Most importantly, a great leader must serve the best interests of the people first, not those of multinational corporations. Human life should never be sacrificed for monetary profit. There are no exceptions. In addition, a leader should always be open to criticism, not silencing dissent. Any leader who does not tolerate criticism from the public is afraid of their dirty hands to be revealed under heavy light. And such a leader is dangerous, because they only feel secure in the darkness. Only a leader who is free from corruption welcomes scrutiny; for scrutiny allows a good leader to be an even greater leader. And lastly, pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Rich people show their appreciation through favors. When everyone you know has more money than they know what to do with, money stops being a useful transactional tool. So instead you offer favors. Deals. Quid pro quos. Things that involve personal involvement rather than money. Because when you're that rich, your personal time is your limiting factor.

It was true. There really was no limit to the ways in which you could say the wrong thing to your children. You offered an olive branch and it was the wrong olive branch at the wrong time.

Seek counsel; though we are all skilled and experienced in many ways, no one can experience all that life has to offer in the limited time we are given in this world.

That if the world has made up its mind about what you have to offer, if the world has decided it wants you, needs you, then it doesn’t matter how many times you mess up. What Wallace wants to know is where the limit is. When is it no longer forgivable to be so terrible? When does the time come when you’ve got to deliver on your gifts?

We can conclude that a project as grand as the scientific-mythical construction of victory over human limitation is not something that can be programmed by science. Even more, it comes from the vital energies of masses of men sweating within the nightmare of creation-and it is not even in man's hands to program. Who knows what form the forward momentum of life will take in the time ahead or what use it will make of our anguished searching. The most that any one of us can seem to do is to fashion something-an object or ourselves-and drop it into the confusion, make an offering of it, so to speak, to the life force.

There are times when the burden of need and our own limitations might tempt us to become discouraged. But precisely then we are helped by the knowledge that, in the end, we are only instruments in the Lord's hands; and this knowledge frees us from the presumption of thinking that we alone are personally responsible for building a better world. In all humility we will do what we can, and in all humility we will entrust the rest to the Lord. It is God who governs the world, not we. We offer him our service only to the extent that we can, and for as long as he grants us the strength. To do all we can with what strength we have, however, is the task which keeps the good servant of Jesus Christ always at work: “The love of Christ urges us on” (2 Cor 5:14).

Being' cannot be derived from higher concepts by definition, nor can it be presented through lower ones. But does this imply being no longer offers a problem? Not at all. We can infer only that 'Being' cannot have the character of an entity. Thus we cannot apply to Being the concept of 'definition' as presented in traditional logic, [...] which, within certain limits, provides a justifiable way of characterizing 'entities'.

At the opposite pole to this nature of shadows, madness fascinates because it is knowledge. It is knowledge, first, because all these absurd figures are in reality elements of a difficult, hermetic, esoteric learning. These strange forms are situated, from the first, in the space of the Great Secret, and the Saint Anthony who is tempted by them is not a victim of the violence of desire but of the much more insidious lure of curiosity; he is tempted by that distant and intimate knowledge which is offered, and at the same time evaded, by the smile of the gryllos; his backward movement is nothing but that step by which he keeps from crossing the forbidden limits of knowledge; he knows already—and

But what I want to convey to you, Mr Okada, is this: I happened to lose my life at one particular moment in time, and I have gone on living these forty years or more with my life lost. As a person who finds himself in such a position, I have come to think that life is a far more limited thing than those in the midst of its maelstrom realize. The light shines into the act of life for only the briefest moment – perhaps only a matter of seconds. Once it is gone and one has failed to grasp its offered revelation, there is no second chance. One may have to live the rest of one’s life in hopeless depths of loneliness and remorse. In that twilight world, one can no longer look forward to anything. All that such a person holds in his hands is the withered corpse of what should have been.

They say that wisdom is a dying flower, and I disagree. In a world covered in mud, the lotus still continues to grow. Even after mankind washes itself away from the surface of the earth, knowledge will still remain. Look no further than the bosom of Nature. It offers all the solutions needed to cure and unite humanity. Wise men only exist as interpreters and transmitters of Truth. Their time on earth is limited, but Nature's existence is eternal. Open books shall always exist for those with an opened eye and pure heart; for Truth can only be seen by those with truth in them.

Part of not wanting children has always been the certainty that I didn’t have the energy for it, and so I had to make a choice, the choice between children and writing. The first time it occurred to me that I wouldn’t have both, I was still years away from being biologically capable of reproduction. History offers some examples of people who’ve done a good job with children and writing, I know that, but I wasn’t one of those people. I’ve always known my limitations. I lacked the units of energy, and the energy I had, I wanted to spend on my work. To have a child and neglect her in favor of a novel would be cruel, but to simply skip the child in favor of a novel was to avoid harm altogether.

We have these stories we tell ourselves—and other people—about ourselves, based on what happened to us in the past, or what we did, or decisions we made, and then they become our future just by the telling. It’s like a …” “Self-fulfilling prophecy?” she offers. “Yeah. We want things to be different but we start by telling the other person how they were the last time, and that kind of, like, limits us to being that person again ... I suppose what I'm saying is that, for once, I’d like to start something clean. Without any stories limiting where this can go, who we can be.

Attempts to locate oneself within history are as natural, and as absurd, as attempts to locate oneself within astronomy. On the day that I was born, 13 April 1949, nineteen senior Nazi officials were convicted at Nuremberg, including Hitler's former envoy to the Vatican, Baron Ernst von Weizsacker, who was found guilty of planning aggression against Czechoslovakia and committing atrocities against the Jewish people. On the same day, the State of Israel celebrated its first Passover seder and the United Nations, still meeting in those days at Flushing Meadow in Queens, voted to consider the Jewish state's application for membership. In Damascus, eleven newspapers were closed by the regime of General Hosni Zayim. In America, the National Committee on Alcoholism announced an upcoming 'A-Day' under the non-uplifting slogan: 'You can drink—help the alcoholic who can't.' ('Can't'?) The International Court of Justice at The Hague ruled in favor of Britain in the Corfu Channel dispute with Albania. At the UN, Soviet Foreign Minister Andrei Gromyko denounced the newly formed NATO alliance as a tool for aggression against the USSR. The rising Chinese Communists, under a man then known to Western readership as Mao Tze-Tung, announced a limited willingness to bargain with the still-existing Chinese government in a city then known to the outside world as 'Peiping.' All this was unknown to me as I nuzzled my mother's breast for the first time, and would certainly have happened in just the same way if I had not been born at all, or even conceived. One of the newspaper astrologists for that day addressed those whose birthday it was: There are powerful rays from the planet Mars, the war god, in your horoscope for your coming year, and this always means a chance to battle if you want to take it up. Try to avoid such disturbances where women relatives or friends are concerned, because the outlook for victory upon your part in such circumstances is rather dark. If you must fight, pick a man! Sage counsel no doubt, which I wish I had imbibed with that same maternal lactation, but impartially offered also to the many people born on that day who were also destined to die on it.

Genie: Okay, fine. So what are your three wishes? Marco: Only three? In the stories I heard, the genies granted unlimited wishes. Genie: Ah, not again. Well, let me clarify this for you. I only provide the “Limited to three wishes” plan, also called the “Classic package”. There were certain gold and platinum plans offered in the past, which granted infinite wishes and where the genie practically stayed with the lamp-finder all their life. But those plans were discontinued around 2,300 years back.

Scarcity is a function of quantity. Urgency is a function of time. This is where you only limit when people can sign up, rather than how many.

In public and in private life, it often happens that there is simply no time to collect the relevant facts or to weigh their significance. We are forced to act on insufficient evidence and by a light considerably less steady than that of logic. With the best will in the world, we cannot always be completely truthful or consistently rational. All that is in our power is to be as truthful and rational as circumstances permit us to be, and to respond as well as we can to the limited truth and imperfect reasonings offered for our consideration by others.

Dalin must have whiffed the anarch in me, a man with no ties to state or society. Still, he was unable to sense an autonomy that puts up with these forces as objective facts but without recognizing them. What he lacked was a grounding in history. Opposition is collaboration; this was something from which Dalin, without realizing it, could not stay free. Basically, he damaged order less than he confirmed it. The emergence of the anarchic nihilist is like a goad that convinces society of its unity. The anarch, in contrast, not only recognizes society a priori as imperfect, he actually acknowledges it with that limitation. He is more or less repulsed by state and society, yet there are times and places in which the invisible harmony shimmers through the visible harmony. This is obviously chiefly in the work of art. In that case, one serves joyfully. But the anarchic nihilist thinks the exact opposite. The Temple of Artemis, to cite an example, would inspire him to commit arson. The anarch, however, would have no qualms about entering the temple in order to meditate and to participate with an offering. This is possible in any temple worthy of the name.

It was true. There really was no limit to the ways in which you could say the wrong thing to your children. You offered an olive branch and it was the wrong olive branch at the wrong time. “Well?

The more we avoid, the smaller our life becomes, and the more limited our future looks. The solution offered in this book is one of knowing and respecting yourself, accepting and loving yourself as you are, and taking bold action in the world around you. Through these actions you learn that your fears are merely shadows that pose no significant threats. You learn that most of the time people do not reject you, and that even when they do you are able to handle the discomfort that follows.

In love, it often happens that gratitude, the desire to give pleasure, causes us to be generous beyond the limits of what hope and self-interest had envisaged. But then the implementation of this offer would become hindered by further complications

It’s only physical, she reminded herself. Just lust. Some kind of twisted, mutual escape valve. And those physical things, with no love or respect or loyalty to bind and preserve them, had a short shelf life. They were limited-time offers. Three months, tops.

I do not think that life has any joy to offer so complete, so soul-filling as that which comes upon the imaginative lad, whose spare time is limited, but who is able to snuggle down into a corner with his book, knowing that the next hour is all his own. And how vivid and fresh it all is!

At the end of World War II, we had wage and price controls. Under wartime inflationary conditions, many employers found it difficult to recruit employees. To get around the limitations of wage control, many began to offer health care as a fringe benefit to attract workers. As a new benefit, it took some years for the Internal Revenue Service to get around to requiring the cost of the medical care to be included in the reported taxable income of the employees. By the time it did, workers had come to regard nontaxable medical care provided by the employer as a right—or should I say entitlement? They raised such a big political fuss that Congress legislated nontaxable status for employer-provided medical care.

Entrepreneurs who kept their day jobs had 33 percent lower odds of failure than those who quit. If you’re risk averse and have some doubts about the feasibility of your ideas, it’s likely that your business will be built to last. If you’re a freewheeling gambler, your startup is far more fragile. Like the Warby Parker crew, the entrepreneurs whose companies topped Fast Company’s recent most innovative lists typically stayed in their day jobs even after they launched. Former track star Phil Knight started selling running shoes out of the trunk of his car in 1964, yet kept working as an accountant until 1969. After inventing the original Apple I computer, Steve Wozniak started the company with Steve Jobs in 1976 but continued working full time in his engineering job at Hewlett-Packard until 1977. And although Google founders Larry Page and Sergey Brin figured out how to dramatically improve internet searches in 1996, they didn’t go on leave from their graduate studies at Stanford until 1998. “We almost didn’t start Google,” Page says, because we “were too worried about dropping out of our Ph.D. program.” In 1997, concerned that their fledgling search engine was distracting them from their research, they tried to sell Google for less than $2 million in cash and stock. Luckily for them, the potential buyer rejected the offer. This habit of keeping one’s day job isn’t limited to successful entrepreneurs. Many influential creative minds have stayed in full-time employment or education even after earning income from major projects. Selma director Ava DuVernay made her first three films while working in her day job as a publicist, only pursuing filmmaking full time after working at it for four years and winning multiple awards. Brian May was in the middle of doctoral studies in astrophysics when he started playing guitar in a new band, but he didn’t drop out until several years later to go all in with Queen. Soon thereafter he wrote “We Will Rock You.” Grammy winner John Legend released his first album in 2000 but kept working as a management consultant until 2002, preparing PowerPoint presentations by day while performing at night. Thriller master Stephen King worked as a teacher, janitor, and gas station attendant for seven years after writing his first story, only quitting a year after his first novel, Carrie, was published. Dilbert author Scott Adams worked at Pacific Bell for seven years after his first comic strip hit newspapers. Why did all these originals play it safe instead of risking it all?

When she dies, you are not at first surprised. Part of love is preparing for death. You feel confirmed in your love when she dies. You got it right. This is part of it all. Afterward comes the madness. And then the loneliness: not the spectacular solitude you had anticipated, not the interesting martyrdom of widowhood, but just loneliness. You expect something almost geological-- vertigo in a shelving canyon -- but it's not like that; it's just misery as regular as a job. What do we doctors say? I'm deeply sorry, Mrs Blank; there will of course be a period of mourning but rest assured you will come out of it; two of these each evening, I would suggest; perhaps a new interst, Mrs Blank; can maintenance, formation dancing?; don't worry, six months will see you back on the roundabout; come and see me again any time; oh nurse, when she calls, just give her this repeat will you, no I don't need to see her, well it's not her that's dead is it, look on the bright side. What did she say her name was? And then it happens to you. There's no glory in it. Mourning is full of time; nothing but time.... you should eat stuffed sow's heart. I might yet have to fall back on this remedy. I've tried drink, but what does that do? Drink makes you drunk, that's all it's ever been able to do. Work, they say, cures everything. It doesn't; often, it doesn't even induce tiredness: the nearest you get to it is a neurotic lethargy. And there is always time. Have some more time. Take your time. Extra time. Time on your hands. Other people think you want to talk. 'Do you want to talk about Ellen?' they ask, hinting that they won't be embarrassed if you break down. Sometimes you talk, sometimes you don't; it makes little difference. The word aren't the right ones; or rather, the right words don't exist. 'Language is like a cracked kettle on which we beat out tunes for bears to dance to, while all the time we long to move the stars to pity.' You talk, and you find the language of bereavement foolishly inadequate. You seem to be talking about other people's griefs. I loved her; we were happy; I miss her. She didn't love me; we were unhappy; I miss her. There is a limited choice of prayers on offer: gabble the syllables. And you do come out of it, that's true. After a year, after five. But your don't come out of it like a train coming out of a tunnel, bursting through the Downs into sunshine and that swift, rattling descent to the Channel; you come out of it as a gull comes out of an oil-slick. You are tarred and feathered for life.

It is the responsibility of all of us to invest time and effort in uncovering our biases and in verifying our sources of information. As noted in earlier chapters, we cannot investigate everything ourselves. But precisely because of that, we need at least to investigate carefully our favourite sources of information – be they a newspaper, a website, a TV network or a person. In Chapter 20 we will explore in far greater depth how to avoid brainwashing and how to distinguish reality from fiction. Here I would like to offer two simple rules of thumb. First, if you want reliable information – pay good money for it. If you get your news for free, you might well be the product. Suppose a shady billionaire offered you the following deal: ‘I will pay you $30 a month, and in exchange, you will allow me to brainwash you for an hour every day, installing in your mind whichever political and commercial biases I want.’ Would you take the deal? Few sane people would. So the shady billionaire offers a slightly different deal: ‘You will allow me to brainwash you for one hour every day, and in exchange, I will not charge you anything for this service. The second rule of thumb is that if some issue seems exceptionally important to you, make the effort to read the relevant scientific literature. And by scientific literature I mean peer-reviewed articles, books published by well-known academic publishers, and the writings of professors from reputable institutions. Science obviously has its limitations, and it has got many things wrong in the past. Nevertheless, the scientific community has been our most reliable source of knowledge for centuries. If you think that the scientific community is wrong about something, that’s certainly possible, but at least know the scientific theories you are rejecting, and provide some empirical evidence to support your claim.

Then you can say: those people had a bad conscience. But perhaps those people, in that time and context, really believed this to be the best choice for their country. Regardless of its limitations the colonial world offered more opportunities and protection than indigenous governance would have done. And the post-colonial experience has taught us that those people were right!

If you’re looking for fast driving there’s a dragway in the southwestern part of the county. It opens next week.” “Do you race there?” he asks. “Yes.” And I plan on spending a lot of time there over the next six weeks. “Isaiah.” Beth attempts to step in between us, but Logan angles himself so that she can’t. “That’s not why I brought him here.” An insane glint strikes the guy’s eyes and all of a sudden, I feel a connection to him. A twitch of his lips shows he might be my kind of crazy. “How fast do the cars there go?” “Some guys hit speeds of 120 mph in an eighth mile.” “No!” Beth stomps her foot. “No. I promised Ryan nothing crazy would happen. Logan, this is not why I brought you here.” “Have you hit those speeds?” He swats his hand at Beth as if she’s a fly, earning my respect. Most guys would be terrified of having their balls ripped off and handed to them for dismissing Beth like that. “Not driving my car, I haven’t,” I answer honestly. But I hope to with Rachel’s car, and with mine, after a few modifications. “Speed can be bought. Just depends on how much you want to spend.” Logan offers his hand. “I’m Logan.” “Isaiah,” I say as we shake. “Shit,” mumbles Beth.

Over and over, I return to an aphorism coined by the Polish philosopher Alfred Korzbski: the map is not the territory. The saying contains both tension and promise. A map is a simplified representation of what is actually there and the landscape is always richer than the markings captured on the page. Yet maps and simplification can still be helpful—after all, all models are wrong, but some are useful. All representations are limited, but better ones can still broaden the gaze. It is time for new and more detailed maps. Asexuality offers these more precise maps, but we must remember that a map is still a map and that the phrase 'Welcome to the ace world' is a misnomer. There is no one ace world. It should be 'Welcome to the ace worlds,' one of many entry points for understanding.

Many tourists visit Athens without ever venturing beyond the Plaka (Old Town) and the ancient zone. With limited time, this is not a bad plan, as greater Athens offers few sights (other than the excellent National Archaeological Museum). But for a more authentic taste of the city, check out the trendy Psyrri district—right next door to the Plaka—with its dilapidated-chic hipster dining and nightlife scene.

Go ahead. Ask me who the father is.” He only smiled. “Do I look that stupid to you?” She pushed back her short hair with a sigh. “He doesn’t know, and you’re not to tell him. In English, Apache or Lakota,” she emphasized, covering all her bases. He nodded. “What are you going to do?” “I haven’t the slightest idea,” she confessed. “I only used the home-pregnancy test this morning, but I was pretty sure before then. I’ve got to find a place to live where Leta won’t see me for a while. I can’t risk having her tell Tate.” She glanced at him. “Where were you all this time?” she wanted to know. “Sitting calmly in a wing chair sipping coffee and trying to look invisible.” He lifted his eyebrows at her disbelieving expression. “Somebody had to keep his head.” “There’s an old saying that, if you can keep your head when everyone around you is losing theirs, you don’t have a clue what’s going on,” she misquoted. “Could be. But I’m not sporting a bruised face, like some I could name.” He leaned forward. “Want to marry me?” “Thanks, Colby,” she said softly. “I really mean it. But it wouldn’t be fair to any of us. Especially you.” He folded his arms and leaned back. “The offer doesn’t have a time limit. I really do love children.

One thing is becoming clear to me: God became flesh for us to show us that the way to come in touch with God's love is the human way, in which the limited ad partial affection that people can give offers access to the unlimited and complete love that God has poured into the human heart. God's love cannot be found outside this human affection, even when that human affection is tainted by the brokenness of our time.

All this attempt to control... We are talking about Western attitudes that are five hundred years old... The basic idea of science - that there was a new way to look at reality, that it was objective, that it did not depend on your beliefs or your nationality, that it was rational - that idea was fresh and exciting back then. It offered promise and hope for the future, and it swept away the old medieval system, which was hundreds of years old. The medieval world of feudal politics and religious dogma and hateful superstitions fell before science. But, in truth, this was because the medieval world didn't really work any more. It didn't work economically, it didn't work intellectually, and it didn't fit the new world that was emerging... But now... science is the belief system that is hundreds of years old. And, like the medieval system before it, science is starting to not fit the world any more. Science has attained so much power that its practical limits begin to be apparent. Largely through science, billions of us live in one small world, densely packed and intercommunicating. But science cannot help us decide what to do with that world, or how to live. Science can make a nuclear reactor, but it can not tell us not to build it. Science can make pesticide, but cannot tell us not to use it. And our world starts to seem polluted in fundamental ways - air, and water, and land - because of ungovernable science... At the same time, the great intellectual justification of science has vanished. Ever since Newton and Descartes, science has explicitly offered us the vision of total control. Science has claimed the power to eventually control everything, through its understanding of natural laws. But in the twentieth century, that claim has been shattered beyond repair. First, Heisenberg's uncertainty principle set limits on what we could know about the subatomic world. Oh well, we say. None of us lives in a subatomic world. It doesn't make any practical difference as we go through our lives. Then Godel's theorem set similar limits to mathematics, the formal language of science. Mathematicians used to think that their language had some inherent trueness that derived from the laws of logic. Now we know what we call 'reason' is just an arbitrary game. It's not special, in the way we thought it was. And now chaos theory proves that unpredictability is built into our daily lives. It is as mundane as the rain storms we cannot predict. And so the grand vision of science, hundreds of years old - the dream of total control - has died, in our century. And with it much of the justification, the rationale for science to do what it does. And for us to listen to it. Science has always said that it may not know everything now but it will know, eventually. But now we see that isn't true. It is an idle boast. As foolish, and misguided, as the child who jumps off a building because he believes he can fly... We are witnessing the end of the scientific era. Science, like other outmoded systems, is destroying itself. As it gains in power, it proves itself incapable of handling the power. Because things are going very fast now... it will be in everyone's hands. It will be in kits for backyard gardeners. Experiments for schoolchildren. Cheap labs for terrorists and dictators. And that will force everyone to ask the same question - What should I do with my power? - which is the very question science says it cannot answer.

Out of the trees came faerie after faerie, the entirety of the Dark Court, who had apparently been listening to the whole exchange. I looked at Reth, shocked, but he just smiled. I clenched my jaw and shook my head, annoyed. They’d had a plan all along, and it hadn’t involved me. I was here for show—Hey, look! Our pet Empty One! You can hitch a ride back if you join now! Limited time offer! “I did warn her you were less likely to come if you thought you weren’t in charge,” Reth said, his voice cracked but his tone self-congratulatory. “Did you warn her I’m highly likely to back out of the entire thing if you piss me off?” “Perhaps you had better watch your back, stupid glowy golden faerie man whore.” He frowned at me. “That made no sense.” “Good! Now maybe I can join your club.” I took a step away from him but immediately felt terrible when he swayed and looked like he was going to fall.

Without ever leaving her hide-out in Milledgeville, Georgia, Flannery O’Connor knew all there was to know about the two-lane, dirt and blacktop Southern roads of the 1950s—with their junkyards and tourist courts, gravel pits and pine trees that pressed at the edges of the road. She knew the slogans of the Burma Shave signs, knew the names of barbecue joints and the chicken baskets on their menus. She also knew a backwoods American cadence and vocabulary you’d think was limited to cops, truckers, runaway teens, and patrons of the Teardrop Inn where at midnight somebody could always be counted on to go out to a pickup truck and come back with a shotgun. She was a virtuoso mimic, and she assimilated whole populations of American sounds and voices, and then offered them back to us from time to time in her small fictional detonations, one of which she named, in 1953, “A Good Man Is Hard To Find.

Is there a right time to follow your Bliss? Not really. You postpone your Happiness, following your Bliss, only because you think you have a lot of time later in Life to do what you love doing. But the truth is that there is not enough time. Life comes with an expiry date; it is a one-time, limited-period offer. So, if you are not living your Life fully, happily, you are losing precious time. Simply, there is no better time than NOW to do what you love doing!

Amsterdam is a city that offers something to everyone. While it's known for being more adult-oriented, there are so many things to enjoy here regardless of the kind of traveller that you are. If you are the kind of traveller who has a limited budget, you can still have a great time if you knew the cheap things to do in Amsterdam. By simply exploring the energetic streets of Amsterdam, you'll be rewarded with so many interesting sights without spending a single cent.

All was over at last, even her regrets for having misunderstood him on his last visit, for not having searched him out sooner, though these were deep and sharp for a good while. From this time forward Elizabeth-Jane found herself in a latitude of calm weather, kindly and grateful in itself, and doubly so after the Capharnaum in which some of her preceding years had been spent. As the lively and sparkling emotions of her early married live cohered into an equable serenity, the finer movements of her nature found scope in discovering to the narrow-lived ones around her the secret (as she had once learnt it) of making limited opportunities endurable; which she deemed to consist in the cunning enlargement, by a species of microscopic treatment, of those minute forms of satisfaction that offer themselves to everybody not in positive pain; which, thus handled, have much of the same inspiring effect upon life as wider interests cursorily embraced.

Experiential versus the God eye! Possessing ‘ego vision’, a person’s view through her/his physical eyes is quite versatile; able to discern wide and varied vistas over huge distances or scrutinizing the minutest of details. Ego’s very nature: capable of relatively expansive, detailed, and yet individualistic perspective is crucial. Separating itself out from the God Force, ego extracts infinite unique experiences, integral to humanity’s process of spiritualizing matter. Incarnating on the earth, achieving individualism is therefore critical for attainment of divinity. Individualism may cause momentary estrangement from the God Self. However, this person has forgotten that they are everything in the mirror, the ‘sliver’ and the ‘ball of light’,” continues Kuan Yin. During this complex passage Lena was inundated by infinite rapid-fire visuals: emanations from the God Mind. “Further and unfortunately, wrong assumptions are made about suffering. Some individuals even believe that it is required, that suffering brings one closer to salvation. Quite the contrary,” disputes Kuan Yin, “the God Force likes to play. Therefore, if all individuals could unite creating a real sense of community many problems could be healed. The God Force is separate and not separate, whole and not whole at the same time. Really, it is not ‘sliceable’, not reducible. Even when it is sliced into individual energies, it does not diminish the total God Force or the power of the individual. Each of you has the potential for the God Force potency. However, no individual can overcome the God Force. There is a misinterpretation, (by some) that Satan is as powerful as God. Limited energy cannot live on its own. Every experience must exist and yet they (the limiting forces) can never exist on their own. Limited energy, then, is the experience of the absence of the God Force. Therefore, there is no need to fear it. Those choosing such experiences have a need to understand how it feels to believe evil powers exist. Again, I say those who pursue this route are taking it too personally. They believe the story they’ve made up about themselves. It is similar to a person going into an ice cream store and only choosing one flavor from many. Preoccupied with tasting that flavor for a very long time, they are probably quite sick and tired of it. Still, they don’t want to believe there are any other flavors available. The ‘agreement’, then, is to continue to believe in that particular flavor. Here’s where reincarnation and its opportunity for experiencing a vast array of perspectives, “agreements”, enters in. Another life offers another opportunity, a chance to ‘switch flavors’ so to speak. Taking oneself too personally, however, can cause a soul to get caught up, stuck in redundancy: in a particular (and perhaps unfortunate) flavor. In such instances, the individual is forgetting one has the ability to choose his or her flavors, lives,” contends Kuan Yin.

You know, of course, that as prophesied by Moroni, there are those whose research relating to Joseph Smith is not for the purpose of gaining added light and knowledge but to undermine his character, magnify his flaws, and if possible destroy his influence. Their work product can sometimes be jarring, and so can issues raised at times by honest historians and researchers with no “axe to grind.” But I would offer you this advice in your own study: Be patient, don’t be superficial, and don’t ignore the Spirit. In counseling patience, I simply mean that while some answers come quickly or with little effort, others are simply not available for the moment because information or evidence is lacking. Don’t suppose, however, that a lack of evidence about something today means that evidence doesn’t exist or that it will not be forthcoming in the future. The absence of evidence is not proof. . . . When I say don’t be superficial, I mean don’t form conclusions based on unexamined assertions or incomplete research, and don’t be influenced by insincere seekers. I would offer you the advice of our Assistant Church Historian, Rick Turley, an intellectually gifted researcher and author whose recent works include the definitive history of the Mountain Meadows Massacre. He says simply, “Don’t study Church history too little.” While some honestly pursue truth and real understanding, others are intent on finding or creating doubts. Their interpretations may come from projecting 21st Century concepts and culture backward onto 19th Century people. If there are differing interpretations possible, they will pick the most negative. They sometimes accuse the Church of hiding something because they only recently found or heard about it—an interesting accusation for a Church that’s publishing 24 volumes of all it can find of Joseph Smith’s papers. They may share their assumptions and speculations with some glee, but either can’t or won’t search further to find contradictory information. . . . A complete understanding can never be attained by scholarly research alone, especially since much of what is needed is either lost or never existed. There is no benefit in imposing artificial limits on ourselves that cut off the light of Christ and the revelations of the Holy Spirit. Remember, “By the power of the Holy Ghost, ye may know the truth of all things.” . . . If you determine to sit still, paralyzed until every question is answered and every whisper of doubt resolved, you will never move because in this life there will always be some issue pending or something yet unexplained.

One purpose of writing—its central purpose—is to offer your testimony About the character of existence at this moment. It will be part of your job to say how things are, To attest to life as it is. This will feel strange at first. You’ll wonder whether you’re allowed to say things that sound Not merely observant but true, And not only true in carefully framed, limited circumstances, But true for all of us and, perhaps, for all time. Who asked you to say how things are? Where do you get the authority to do any of this? The answer is yours to find.

To some communities over wide areas in central Italy, the Romans extended Roman citizenship. Sometimes this involved full citizen rights and privileges, including the right to vote or stand in Roman elections while also continuing to be a citizen of a local town. In other cases they offered a more limited form of rights that came to be known (self-explanatorily) as ‘citizenship without the vote’, or civitas sine suffragio. There were also people who lived on conquered territories in settlements known as colonies (coloniae). These had nothing to do with colonies in the modern sense of the word but were new (or expanded) towns usually made up of a mixture of locals and settlers from Rome. A few had full Roman citizenship status. Most had what was known as Latin rights. That was not citizenship as such but a package of rights believed to have been shared since time immemorial by the Latin towns, later formally defined as intermarriage with Romans, mutual rights to make contracts, free movement and so on. It was a halfway house between having full citizenship and being a foreigner, or hostis.

Competition is the spice of sports; but if you make spice the whole meal you'll be sick. The simplest single-celled organism oscillates to a number of different frequencies, at the atomic, molecular, sub-cellular, and cellular levels. Microscopic movies of these organisms are striking for the ceaseless, rhythmic pulsation that is revealed. In an organism as complex as a human being, the frequencies of oscillation and the interactions between those frequencies are multitudinous. -George Leonard Learning any new skill involves relatively brief spurts of progress, each of which is followed by a slight decline to a plateau somewhat higher in most cases than that which preceded it…the upward spurts vary; the plateaus have their own dips and rises along the way…To take the master’s journey, you have to practice diligently, striving to hone your skills, to attain new levels of competence. But while doing so–and this is the inexorable–fact of the journey–you also have to be willing to spend most of your time on a plateau, to keep practicing even when you seem to be getting nowhere. (Mastery, p. 14-15). Backsliding is a universal experience. Every one of us resists significant change, no matter whether it’s for the worse or for the better. Our body, brain and behavior have a built-in tendency to stay the same within rather narrow limits, and to snap back when changed…Be aware of the way homeostasis works…Expect resistance and backlash. Realize that when the alarm bells start ringing, it doesn’t necessarily mean you’re sick or crazy or lazy or that you’ve made a bad decision in embarking on the journey of mastery. In fact, you might take these signals as an indication that your life is definitely changing–just what you’ve wanted….Be willing to negotiate with your resistance to change. Our preoccupation with goals, results, and the quick fix has separated us from our own experiences…there are all of those chores that most of us can’t avoid: cleaning, straightening, raking leaves, shopping for groceries, driving the children to various activities, preparing food, washing dishes, washing the car, commuting, performing the routine, repetitive aspects of our jobs….Take driving, for instance. Say you need to drive ten miles to visit a friend. You might consider the trip itself as in-between-time, something to get over with. Or you could take it as an opportunity for the practice of mastery. In that case, you would approach your car in a state of full awareness…Take a moment to walk around the car and check its external condition, especially that of the tires…Open the door and get in the driver’s seat, performing the next series of actions as a ritual: fastening the seatbelt, adjusting the seat and the rearview mirror…As you begin moving, make a silent affirmation that you’ll take responsibility for the space all around your vehicle at all times…We tend to downgrade driving as a skill simply because it’s so common. Actually maneuvering a car through varying conditions of weather, traffic, and road surface calls for an extremely high level of perception, concentration, coordination, and judgement…Driving can be high art…Ultimately, nothing in this life is “commonplace,” nothing is “in between.” The threads that join your every act, your every thought, are infinite. All paths of mastery eventually merge. [Each person has a] vantage point that offers a truth of its own. We are the architects of creation and all things are connected through us. The Universe is continually at its work of restructuring itself at a higher, more complex, more elegant level . . . The intention of the universe is evolution. We exist as a locus of waves that spreads its influence to the ends of space and time. The whole of a thing is contained in each of its parts. We are completely, firmly, absolutely connected with all of existence. We are indeed in relationship to all that is.

A brick could be used to show you how to live a richer, fuller, more satisfying life. Don’t you want to have fulfillment and meaning saturating your existence? I can show you how you can achieve this and so much more with just a simple brick. For just $99.99—not even an even hundred bucks, I’ll send you my exclusive life philosophy that’s built around a brick. Man’s used bricks to build houses for centuries. Now let one man, me, show you how a brick can be used to build your life up bigger and stronger than you ever imagined. But act now, because supplies are limited. This amazing offer won’t last forever. You don’t want to wake up in ten years to find yourself divorced, homeless, and missing your testicles because you waited even two hours too long to obtain this information. Become a hero today—save your life. Procrastination is only for the painful things in life. We prolong the boring, but why put off for tomorrow the exciting life you could be living today? If you’re not satisfied with the information I’m providing, I’m willing to offer you a no money back guarantee. That’s right, you read that wrong. If you are not 100% dissatisfied with my product, I’ll give you your money back. For $99.99 I’m offering 99.99%, but you’ve got to be willing to penny up that percentage to 100. Why delay? The life you really want is mine, and I’m willing to give it to you—for a price. That price is a one-time fee of $99.99, which of course everyone can afford—even if they can’t afford it. Homeless people can’t afford it, but they’re the people who need my product the most. Buy my product, or face the fact that in all probability you are going to end up homeless and sexless and unloved and filthy and stinky and probably even disabled, if not physically than certainly mentally. I don’t care if your testicles taste like peanut butter—if you don’t buy my product, even a dog won’t lick your balls you miserable cur. I curse you! God damn it, what are you, slow? Pay me my money so I can show you the path to true wealth. Don’t you want to be rich? Everything takes money—your marriage, your mortgage, and even prostitutes. I can show you the path to prostitution—and it starts by ignoring my pleas to help you. I’m not the bad guy here. I just want to help. You have some serious trust issues, my friend. I have the chance to earn your trust, and all it’s going to cost you is a measly $99.99. Would it help you to trust me if I told you that I trust you? Well, I do. Sure, I trust you. I trust you to make the smart decision for your life and order my product today. Don’t sleep on this decision, because you’ll only wake up in eight hours to find yourself living in a miserable future. And the future indeed looks bleak, my friend. War, famine, children forced to pimp out their parents just to feed the dog. Is this the kind of tomorrow you’d like to live in today? I can show you how to provide enough dog food to feed your grandpa for decades. In the future I’m offering you, your wife isn’t a whore that you sell for a knife swipe of peanut butter because you’re so hungry you actually considered eating your children. Become a hero—and save your kids’ lives. Your wife doesn’t want to spread her legs for strangers. Or maybe she does, and that was a bad example. Still, the principle stands. But you won’t be standing—in the future. Remember, you’ll be confined to a wheelchair. Mushrooms are for pizzas, not clouds, but without me, your life will atom bomb into oblivion. Nobody’s dropping a bomb while I’m around. The only thing I’m dropping is the price. Boom! I just lowered the price for you, just to show you that you are a valued customer. As a VIP, your new price on my product is just $99.96. That’s a savings of over two pennies (three, to be precise). And I’ll even throw in a jar of peanut butter for free. That’s a value of over $.99. But wait, there’s more! If you call within the next ten minutes, I’ll even throw in a blanket free of charge. . .

What, then, can Shakespearean tragedy, on this brief view, tell us about human time in an eternal world? It offers imagery of crisis, of futures equivocally offered, by prediction and by action, as actualities; as a confrontation of human time with other orders, and the disastrous attempt to impose limited designs upon the time of the world. What emerges from Hamlet is--after much futile, illusory action--the need of patience and readiness. The 'bloody period' of Othello is the end of a life ruined by unseasonable curiosity. The millennial ending of Macbeth, the broken apocalypse of Lear, are false endings, human periods in an eternal world. They are researches into death in an age too late for apocalypse, too critical for prophecy; an age more aware that its fictions are themselves models of the human design on the world. But it was still an age which felt the human need for ends consonant with the past, the kind of end Othello tries to achieve by his final speech; complete, concordant. As usual, Shakespeare allows him his tock; but he will not pretend that the clock does not go forward. The human perpetuity which Spenser set against our imagery of the end is represented here also by the kingly announcements of Malcolm, the election of Fortinbras, the bleak resolution of Edgar. In apocalypse there are two orders of time, and the earthly runs to a stop; the cry of woe to the inhabitants of the earth means the end of their time; henceforth 'time shall be no more.' In tragedy the cry of woe does not end succession; the great crises and ends of human life do not stop time. And if we want them to serve our needs as we stand in the middest we must give them patterns, understood relations as Macbeth calls them, that defy time. The concords of past, present, and future towards which the soul extends itself are out of time, and belong to the duration which was invented for angels when it seemed difficult to deny that the world in which men suffer their ends is dissonant in being eternal. To close that great gap we use fictions of complementarity. They may now be novels or philosophical poems, as they once were tragedies, and before that, angels. What the gap looked like in more modern times, and how more modern men have closed it, is the preoccupation of the second half of this series.

a perfect description of the “automatic cultural man”—man as confined by culture, a slave to it, who imagines that he has an identity if he pays his insurance premium, that he has control of his life if he guns his sports car or works his electric toothbrush. Today the inauthentic or immediate men are familiar types, after decades of Marxist and existentialist analysis of man’s slavery to his social system. But in Kierkegaard’s time it must have been a shock to be a modern European city-dweller and be considered a Philistine at the same time. For Kierkegaard “philistinism” was triviality, man lulled by the daily routines of his society, content with the satisfactions that it offers him: in today’s world the car, the shopping center, the two-week summer vacation. Man is protected by the secure and limited alternatives his society offers him, and if he does not look up from his path he can live out his life with a certain dull security: Devoid of imagination, as the Philistine always is, he lives in a certain trivial province of experience as to how things go, what is possible, what usually occurs… . Philistinism tranquilizes itself in the trivial…

Gaeltacht region. You can easily spend three fun nights here. In comparison, Kenmare (the best base for the Ring of Kerry loop) is pleasant but forgettable. Those spending a night on the west end of the Ring of Kerry find a rustic atmosphere in Portmagee (the base for a cruise to magical Skellig Michael). Both regions are beyond the reach of the Irish train system and require a car or spotty bus service to access. Both offer memorable scenery, great restaurants, warm B&B hospitality, and similar prices. The bottom line: With limited time, choose Dingle. If you have a day or two to spare, the Ring of Kerry is also a delight.

To Shankara the existence of God is no problem, for he defines God as existence, and identifies all real being with God. But of the existence of a personal God, creator or redeemer, there may, he thinks, be some question; such a deity, says this pre-plagiarist of Kant, cannot be proved by reason, he can only be postulated as a practical necessity, offering peace to our limited intellects, and encouragement to our fragile morality. The philosopher, though he may worship in every temple and bow to every god, will pass beyond these forgivable forms of popular faith; feeling the illusoriness of plurality, and the monistic unity of all things, he will adore as the Supreme Being, Being itself - indescribable, limitless, spaceless, time-less, causeless, changeless Being, the source and substance of all reality. We may apply the adjectives "conscious," "intelligent," even "happy" to Brahman, since Brahman includes all selves, and these may have such qualities; but all other adjectives would be applicable to Brahman equally, since It includes all qualities of all things. Essentially Brahman is neuter, raised above personality and gender, beyond good and evil, above all moral distinctions, all differences and attributes, all desires and ends. Brahman is the cause and effect, the timeless and secret essence, of the world.

I had many things to say, I did not have the words to say them. Painfully aware of my limitations, I watched helplessly as language became an obstacle. It became clear that it would be necessary to invent a new language. But how was one to rehabilitate and transform words betrayed and perverted by the enemy? Hunger—thirst—fear—transport—selection—fire—chimney: these words all have intrinsic meaning, but in those times, they meant something else. Writing in my mother tongue—at that point close to extinction—I would pause at every sentence, and start over and over again. I would conjure up other verbs, other images, other silent cries. It still was not right. But what exactly was "it"? "It" was something elusive, darkly shrouded for fear of being usurped, profaned. All the dictionary had to offer seemed meager, pale, lifeless. Was there a way to describe the last journey in sealed cattle cars, the last voyage toward the unknown? Or the discovery of a demented and glacial universe where to be inhuman was human, where disciplined, educated men in uniform came to kill, and innocent children and weary old men came to die? Or the countless separations on a single fiery night, the tear- ing apart of entire families, entire communities? Or, incredibly, the vanishing of a beautiful, well-behaved little Jewish girl with golden hair and a sad smile, murdered with her mother the very night of their arrival? How was one to speak of them without trembling and a heart broken for all eternity?

In the present, in the very instant in which it is committed, venial sin deprives the soul of a precious grace. In that instant, grace was offered us to make progress in perfection, to be charitable, fervent, and industrious. If we had corresponded, our merit would have increased and for all eternity we would have contemplated God more intensely face to face. We would have loved Him more. Now this grace has been lost by our neglect, our laziness, and our limited charity. You will say, "But I can find the moment, the occasion to gain back the good that I lost." On the contrary, the answer is "no." You will not be able to revcver the quarter hour you wasted. Not even God, with all His power, would be able to restore it. This grace, a thousand times more precious than the universe, has been lost forever.

Our appreciation for what Christ did for us will fall abysmally short if we think that he fell on his face merely at the prospect of suffering for a few mortal hours, however excruciating that suffering might be. Both in impact, kind, and degree, what happens in Gethsemane cannot be marked merely by the clock of this fallen realm. Indeed, its impact could be felt from the days of Adam and Eve, even though by the reckoning of this earth it hadn't yet happened. The Atonement happened as much outside this time as within it, thought what was outside we cannot hope to grasp. It was and is an infinite eternal act, unbounded by the limitations of mortality. No wonder the Savior trembled at the thought of it, and 'would that he might not drink the bitter cup.' Mortal minds, with their earth-bound limitation, cannot comprehend the immensity of it.

Sun Dance makes me strong. Sun Dance takes place inside of me, not outside of me. I pierce the flesh of my being. I offer my flesh to the Great Spirit, the Great Mystery, Wakan Tanka. To give your flesh to Spirit is to give your life. And what you have given you can no longer lose. Sun Dance is our religion, our strength. We take great pride in that strength, which enables us to resist pain, torture, any trial rather than betray the People. That's why, in the past, when the enemy tortured us with knives, bullwhips, even fire, we were able to withstand the pain. That strength still exists among us. When you give your flesh, when you're pierced in Sun Dance, you feel every bit of that pain, every iota. Not one jot is spared you. And yet there is a separation, a detachment, a greater mind that you become part of, so that you both feel the pain and see yourself feeling the pain. And then, somehow, the pain becomes contained, limited. As the white-hot sun pours molten through your eyes into your inner being, as the skewers implanted in your chest pull and yank and rip at your screaming flesh, a strange and powerful lucidity gradually expands within your mind. The pain explodes into a bright white light, into revelation. You are given a wordless vision of what it is to be in touch with all Being and all beings. And for the rest of your life, once you have made that sacrifice of your flesh to the Great Mystery, you will never forget that greater reality of which we are each an intimate and essential part and which holds each of us in an embrace as loving as mother's arms. Every time a pin pricks your finger from then on, that little pain will be but a tiny reminder of that larger pain and of the still greater reality that exists within each of us, an infinite realm beyond reach of all pain. There even the most pitiable prisoner can find solace. So Sun Dance made even prison life sustainable for me. I am undestroyed. My life is my Sun Dance.

One potential solution for maintaining pleasure while limiting intake comes from recent evidence that a reduction in the motivation to eat a specific food can be induced without ever going near the real thing. Imagine that you are really craving buffalo wings. Now imagine a plate of twenty wings in front of you, all hot and crispy and dripping with buttery hot sauce. Now imagine eating the wings one at a time. Go through the whole sequence in your mind—picking up a drumette or a wingette and biting into it, going through your personal routine for stripping every juicy piece of meat off the bone—and then imagine doing this another nineteen times. By the time you’ve finished this mental exercise, your buffalo wing craving should have severely dissipated, and if a basket of buffalo wings were offered to you right now, you’d eat fewer than if that basket had been plopped in front of you the minute you started wishing for them. What you’ve just experienced is how you can make food less appealing using only your imagination.

Terror is an artery. Running unfailing channels of bloodied thoroughfares by dint of the wilds beyond our knowing. Fluctuations and murmurs are audible within the splintered leeway of our preserve as a consequence of interstices modeled in such brutality. This appended artery offers no direction; idle and at times desultory. Bloodstained tracks and avenues guide casualties. Terror, like death, is not complicated, nor is it simple. It is but routine—natural. To call it otherwise is to parsimoniously say that birth is effortless, hurricanes are facile, and earthquakes are meek when they are a lot more. Myths, parables, and allegories lie in the construct of terror. Kings have fallen and succeeded in the yarns of terror. Simple men have been turned into heroes due to terror. Villains have been great orchestrators in the art of terror, allowing sole individuals and denizens to feel their makings. A soul never needed God to feel terror. The most nihilistic can undergo such a dreadful emotion. Animals are perfect examples of this. They are well-equipped creations to the world of terror and death, holding no cognizance to deity or creator. Terror is quite exclusive as it is a function of the mind, conducted by the intersections and throughways of nerves and bounded to that alone. Although it approaches with university, like hunger or sickness, it is selfish by fashion and segregating in nature. But death is quite opposite… death is all embracing. Disregarded and glossed over, it is never reserved or inaudible, especially if you listen hard enough. Death transmits a signal that can be discerned if you listen hard enough. Frail in birthing, the airing is not limited to the clairvoyant, though they are a standard audience. The most simple-minded can hear this. But they choose to ignore it for whatever grounds. Even in the obviousness of it when it comes in dream, awaking its public in night terrors and cold sweats, it should be heeded. In lurk of dark uncertainties the signal should be adhered in this societal horrific caprice. Death is a declaration waiting to broadcast the haunting awareness of our own deterrence. And within these pages is its proclamation.

If we stop trying to be present and instead tap into our breath, align our eyes and mind congruently, and respond to life’s invitations, presence finds us. Presence is what arises when we embrace all that life (and light) has to offer. When we stop searching, we start finding. By looking less, we see more. When we allow the light within us to merge with the light that guides us, we experience oneness. Without any effort, we relax into a state where we have no decisions to make. There is no confusion, second-guessing, thinking, or searching for answers. There is just beingness — an acceptance of life as it is. With presence, life becomes magical. We not only feel better, but our stress dissipates and our bodies heal. We respond to life more fluidly, developing an ability to be with whatever arises, flowing in response to life in the same way that children do. Infants and children do not look for anything; they simply respond to whatever calls their attention. When we reawaken this innate ability in ourselves, our lives transform radically. We enter a state that some call “the zone,” “the flow,” or even “genius consciousness,” in which “we” disappear and our knowledge is no longer limited to information received from the five senses. We become more empathetic toward ourselves and others, and more intuitive. Rather than reacting to one situation after another, we start flowing with life and, over time, we become increasingly aware of experiences just before they occur and can now “welcome” them. It is a miraculous state of being. What you might call the “divine inspiration” encoded in light moves us in a direction that is expansive, infusing us with a deep desire — beyond the wish for anything personal or material — to embrace our most potent longing for oneness with the vision we have been given. There remains only a witness who is present, spacious, and imperturbable. Everything appears clear and seems to scintillate. The resulting sense of peace is so blissful that it may bring tears to our eyes. No matter how many miracles we experience, each new wonder is always astounding, inviting in more such experiences and reminding us that all of life is literally beyond belief.

The most common metaphor for careers is a ladder, but this concept no longer applies to most workers. As of 2010, the average American had eleven jobs from the ages of eighteen to forty-six alone.1 This means that the days of joining an organization or corporation and staying there to climb that one ladder are long gone. Lori often quotes Pattie Sellers, who conceived a much better metaphor: “Careers are a jungle gym, not a ladder.” As Lori describes it, ladders are limiting—people can move up or down, on or off. Jungle gyms offer more creative exploration. There’s only one way to get to the top of a ladder, but there are many ways to get to the top of a jungle gym. The jungle gym model benefits everyone, but especially women who might be starting careers, switching careers, getting blocked by external barriers, or reentering the workforce after taking time off. The ability to forge a unique path with occasional dips, detours, and even dead ends presents a better chance for fulfillment. Plus, a jungle gym provides great views for many people, not just those at the top. On a ladder, most climbers are stuck staring at the butt of the person above.

A Note from Zibby: Hi! Thanks so much for coming by! I truly, truly hope that the thoughtful content my team and I produce daily helps you make the most of your (very limited!) time. I mean, if we don’t make time for what’s important, life will just pass us by in a blur of emails and to-do lists. And life is way too short for that. So let this programming enhance your life, not take it over. * Learn about a new book and then go read it. * Hear from an amazing author you’ve always loved and then attend their event. * Get some sex tips and actually try them out. * Receive writing advice from a bestselling pro and then write the essay or book you know you have in you. * Rethink weight loss and change what you eat or how you work out that day. * Message with someone you meet in our grief community over your shared loss. * Offer travel tips to someone who can use them. * Find a product you love or a gift that will delight someone. * Read a personal essay and feel deeply understood. * Connect, connect, connect. But we must find time to enjoy life, before our time runs out. So let’s outrun it while we can. Lace up, friends. Here we go. Warmly, Zibby

As she pondered how to reply, she thought of a conversation she'd once had with her father, the most sensible man who'd ever existed. They'd been talking about various problems she'd faced after taking the reins at Sterling Enterprises, and she'd asked how he knew whether a risk was worth taking. Her father had said, "Before taking a risk, begin by asking yourself what's important to you." Time, Merritt thought. Life is full of wasted time. She hadn't realized it until now, but her awareness of squandered time had been growing during the past year, eroding her usual patience. So many rules had been invented to keep people apart and wall off every natural instinct. She was tired of them. She had started to resent all the invisible barriers between herself and what she wanted. It occurred to her this must be how her mother often felt. As a strong-willed young heiress, Mama had come to England with her younger sister, Aunt Daisy, when no gentlemen in New York had been willing to offer for either of them. Wallflowers, both of them, chafing at the limitations of polite behavior. Even now, Mama spoke and acted a little too freely at times, but Papa seemed to enjoy it.

The Golden Bough captured the imagination of many artists in the early twentieth century. Eliot, certainly, was immersed in it, discussing it familiarly in his graduate school papers and book reviews and constantly alluding to it in his art. The most straightforward advice he offers to readers of The Waste Land (given in the notes to the poem) is, in paraphrase, that any serious reader of the poem must take into consideration modern scholarship in myth and anthropology, especially Frazer Golden Bough and Jessie Weston From Ritual to Romance. The poet says that he is indebted to this scholarship for his title, his plan, his symbolism, and many of his references to ancient religion and society. His claim about the title, taken from the monomyth of Frazer and Weston, his claim about the symbolism, associated with the birth-death-rebirth cycles of the myths, and his claim about the miscellaneous undergirding references have been discussed by Grover Smith and other scholars. We wish to focus more on Eliot's claim about being indebted to Frazer for the plan of the poem. We believe it refers, at least in part, to Frazer's use of the comparative method and to his practice of assembling many perspectives and allowing these perspectives to make his point. It must be noted at once that Eliot was quite selective in his admiration of Frazer. For example, he did not admire Frazer's positivism. Frazer put his faith in science and celebrated what he called the evolution from magic to religion to science. Nor did Eliot share Frazer's conclusions. In his 1913 paper on the interpretation of primitive ritual, he says that Frazer's interpretations of specific myths (the myth of the dying god is his example) are almost certainly mistaken. But Eliot did admire Frazer's erudition and his increasingly nontheoretical presentation of many angles of vision which in themselves tend to generate an overarching abstract primitive vision. In 1924, on the occasion of the publication of a condensed edition of The Golden Bough, Eliot wrote a review in which he lauded Frazer for having "extended the consciousness of the human mind into as dark a backward and abysm of time as has yet been explored." Eliot argues that Frazer's importance for artists is in his exemplary withdrawal from speculation, his adoption of the absence of interpretation as a positive modus operandi.

Note: I won’t be considering any theologically based Judeo-Christian views about these subjects beyond this broad summary here. As far as I can tell, most of the theological discussions center around omniscience—if God’s all-knowingness includes knowing the future, how can we ever freely, willingly choose between two options (let alone be judged for our choice)? Amid the numerous takes on this, one answer is that God is outside of time, such that past, present, and future are meaningless concepts (implying, among other things, that God could never relax by going to a movie and being pleasantly surprised by a plot turn—He always knows that the butler didn’t do it). Another answer is one of the limited God, something explored by Aquinas—God cannot sin, cannot make a boulder too heavy for Him to lift, cannot make a square circle (or, as another example that I’ve seen offered by a surprising number of male but not female theologians, even God cannot make a married bachelor). In other words, God cannot do everything, He can just do whatever is possible, and foreseeing whether someone will choose good or evil is not knowable, even for Him. Related to this all, Sam Harris mordantly notes that even if we each have a soul, we sure didn’t get to pick it.

Yet Laudan’s mother had no choice about whether to be a good cook or not. It was simply what was expected of her, and of every other farmer’s wife in England at that time. She did not cook because she ‘loved’ cooking but because this was the role that life had allotted her. There was nothing unusual in the way that Laudan’s mother cooked. If anything, her life in the kitchen was easy by the standards of the day. At least a farmer’s wife had access to plentiful meat and vegetables, whereas city cooks in early twentieth-century Britain were expected to produce the same quantity of meals but with meagre ingredients and limited equipment, often in single-room dwellings where there was no kitchen and no escape from cooking. We idealise the homespun meals of the past, imagining rosy-cheeked women laying down picturesque bottles of peaches and plums. But much of the art of ‘cooking’ in pre-modern times was a harried mother slinging what she could in a pot and engaging in a daily smoke-filled battle to keep a fire alive and under control, on top of all the other chores she had to manage. Before we offer too many lamentations for the cookery of the past, we should remember how hard it was – and still is, for millions of people – to cook when you have no choice in the matter.

her predicament. In his autobiography, Theodore Roosevelt offered this bit of Stoic-inspired advice: “Do what you can, with what you’ve got, where you are.”11 This is precisely what the locked-in individuals I have described did. They were thereby able to transform what might otherwise have been characterized as tragic lives into lives that were both courageous and admirable. AS ONE LAST EXAMPLE OF RESILIENCE in the face of a setback, consider the case of the Stoic philosopher Paconius Agrippinus, who in around 67 CE was openly critical of Emperor Nero. A messenger came to inform him that he was being tried in the Senate. His response: “I hope it goes well, but it is time for me to exercise and bathe, so that is what I will do.” Subsequently, another messenger appeared with the news that he had been found guilty of treasonous behavior and condemned. “To banishment or to death?” he asked. “To banishment,” the messenger replied. Agrippinus responded with a question: “Was my estate at Aricia taken?” “No,” said the messenger. “In that case,” said Agrippinus, “I will go to Aricia and dine.”12 In behaving in this manner, Agrippinus was simply applying advice that, although perfectly sensible, is easy to forget. When the number of options available is limited, it is foolish to fuss and fret. We should instead simply choose the best of them and get on with life. To behave otherwise is to waste precious time and energy

But we may fairly say that they alone are engaged in the true duties of life who shall wish to have Zeno, Pythagoras, Democritus, and all the other high priests of liberal studies, and Aristotle and Theophrastus, as their most intimate friends every day. No one of these will be "not at home," no one of these will fail to have his visitor leave more happy and more devoted to himself than when he came, no one of these will allow anyone to leave him with empty hands; all mortals can meet with them by night or by day. No one of these will force you to die, but all will teach you how to die; no one of these will wear out your years, but each will add his own years to yours; conversations with no one of these will bring you peril, the friendship of none will endanger your life, the courting of none will tax your purse. From them you will take whatever you wish; it will be no fault of theirs if you do not draw the utmost that you can desire. What happiness, what a fair old age awaits him who has offered himself as a client to these! He will have friends from whom he may seek counsel on matters great and small, whom he may consult every day about himself, from whom he may hear truth without insult, praise without flattery, and after whose likeness he may fashion himself. We are wont to say that it was not in our power to choose the parents who fell to our lot, that they have been given to men by chance; yet we may be the sons of whomsoever we will. Households there are of noblest intellects; choose the one into which you wish to be adopted; you will inherit not merely their name, but even their property, which there will be no need to guard in a mean or niggardly spirit; the more persons you share it with, the greater it will become. These will open to you the path to immortality, and will raise you to a height from which no one is cast down. This is the only way of prolonging mortality—nay, of turning it into immortality. Honours, monuments, all that ambition has commanded by decrees or reared in works of stone, quickly sink to ruin; there is nothing that the lapse of time does not tear down and remove. But the works which philosophy has consecrated cannot be harmed; no age will destroy them, no age reduce them; the following and each succeeding age will but increase the reverence for them, since envy works upon what is close at hand, and things that are far off we are more free to admire. The life of the philosopher, therefore, has wide range, and he is not confined by the same bounds that shut others in. He alone is freed from the limitations of the human race; all ages serve him as if a god. Has some time passed by? This he embraces by recollection. Is time present? This he uses. Is it still to come? This he anticipates. He makes his life long by combining all times into one. But those who forget the past, neglect the present, and fear for the future have a life that is very brief and troubled; when they have reached the end of it, the poor wretches perceive too late that for such a long while they have been busied in doing nothing.

ways in which our smartphones are changing us and undermining our spiritual health: Our phones amplify our addiction to distractions (chapter 1) and thereby splinter our perception of our place in time (12). Our phones push us to evade the limits of embodiment (2) and thereby cause us to treat one another harshly (11). Our phones feed our craving for immediate approval (3) and promise to hedge against our fear of missing out (10). Our phones undermine key literary skills (4) and, because of our lack of discipline, make it increasingly difficult for us to identify ultimate meaning (9). Our phones offer us a buffet of produced media (5) and tempt us to indulge in visual vices (8). Our phones overtake and distort our identity (6) and tempt us toward unhealthy isolation and loneliness (7). But it’s not just about warnings. Along the way, I have also attempted to commend twelve life disciplines we need to preserve our spiritual health in the smartphone age: We minimize unnecessary distractions in life to hear from God (chapter 1) and to find our place in God’s unfolding history (12). We embrace our flesh-and-blood embodiment (2) and handle one another with grace and gentleness (11). We aim at God’s ultimate approval (3) and find that, in Christ, we have no ultimate regrets to fear (10). We treasure the gift of literacy (4) and prioritize God’s Word (9). We listen to God’s voice in creation (5) and find a fountain of delight in the unseen Christ (8). We treasure Christ to be molded into his image (6) and seek to serve the legitimate needs of our neighbors (7).

For fifteen years, John and Barbara Varian were furniture builders, living on a ranch in Parkfield, California, a tiny town where the welcome sign reads “Population 18.” The idea for a side business came about by accident after a group of horseback riding enthusiasts asked if they could pay a fee to ride on the ranch. They would need to eat, too—could John and Barbara do something about that? Yes, they could. In the fall of 2006, a devastating fire burned down most of their inventory, causing them to reevaluate the whole operation. Instead of rebuilding the furniture business (no pun intended), they decided to change course. “We had always loved horses,” Barbara said, “so we decided to see about having more groups pay to come to the ranch.” They built a bunkhouse and upgraded other buildings, putting together specific packages for riding groups that included all meals and activities. John and Barbara reopened as the V6 Ranch, situated on 20,000 acres exactly halfway between Los Angeles and San Francisco. Barbara’s story stood out to me because of something she said. I always ask business owners what they sell and why their customers buy from them, and the answers are often insightful in more ways than one. Many people answer the question directly—“We sell widgets, and people buy them because they need a widget”—but once in a while, I hear a more astute response. “We’re not selling horse rides,” Barbara said emphatically. “We’re offering freedom. Our work helps our guests escape, even if just for a moment in time, and be someone they may have never even considered before.” The difference is crucial. Most people who visit the V6 Ranch have day jobs and a limited number of vacation days. Why do they choose to visit a working ranch in a tiny town instead of jetting off to lie on a beach in Hawaii? The answer lies in the story and messaging behind John and Barbara’s offer. Helping their clients “escape and be someone else” is far more valuable than offering horse rides. Above all else, the V6 Ranch is selling happiness.

The story of Cassius Clay’s lost bicycle would later be told as an indication of the boxer’s determination and the wonders of accidental encounters, but it carries broader meaning, too. If Cassius Clay had been a white boy, the theft of his bicycle and an introduction to Joe Martin might have led as easily to an interest in a career in law enforcement as boxing. But Cassius, who had already developed a keen understanding of America’s racial striation, knew that law enforcement wasn’t a promising option. This subject—what white America allowed and expected of black people—would intrigue him all his life. “At twelve years old I wanted to be a big celebrity,” he said years later. “I wanted to be world famous.” The interviewer pushed him: Why did he want to be famous? Upon reflection he answered from a more adult perspective: “So that I could rebel and be different from all the rest of them and show everyone behind me that you don’t have to Uncle Tom, you don’t have to kiss you-know-what to make it . . . I wanted to be free. I wanted to say what I wanna say . . . Go where I wanna go. Do what I wanna do.” For young Cassius, what mattered was that boxing was permitted, even encouraged, and that it gave him more or less equal status to the white boys who trained with him. Every day, on his way to the gym, Cassius passed a Cadillac dealership. Boxing wasn’t the only way for him to acquire one of those big, beautiful cars in the showroom window, but it might have seemed that way at the time. Boxing suggested a path to prosperity that did not require reading and writing. It came with the authorization of a white man in Joe Martin. It offered respect, visibility, power, and money. Boxing transcended race in ways that were highly unusual in the 1950s, when black Americans had limited control of their economic and political lives. Boxing more than most other sports allowed black athletes to compete on level ground with white athletes, to openly display their strength and even superiority, and to earn money on a relatively equal scale. As James Baldwin wrote in The Fire Next Time, many black people of Clay’s generation believed that getting an education and saving money would never be enough to earn respect. “One needed a handle, a lever, a means of inspiring fear,” Baldwin wrote. “It was absolutely clear the police would whip you and take you in as long as they could get away with it, and that everyone else—housewives, taxi

Now, before you invade a foreign city. Here’s the law: Offer the fools a peace treaty. They can remain in their city as your slaves doing forced labor for you. And if they refuse your generosity? Kill every goddamned one of their men. And take their women, children, livestock, and wealth as plunder.” The same guy raised his hand and yelled, “Can we fuck these women, too?” It was a stupid question, but Moses replied patiently, “Of course. Fuck them—use them as footstools, punching bags, scarecrows—who cares? They’re slaves! Do whatever you want with them. “Just remember, all you have to do is obey Yahweh. Then you will have no worries and nothing to fear. He will take care of you. But be careful, because Yahweh will test you. He will send false prophets and phony dream interpreters. “If you encounter one? And his predictions come true? And he wants you to worship another god? Don’t be impressed! Beware! Yahweh sent him to tempt you. “So kill anyone who prophesies in the name of another god. “And kill anyone who pretends to be a prophet and is not! “And if you find a town worshipping another god—kill everyone in it! And kill their livestock! Plunder their homes! Burn that despicable town to the ground and never rebuild it! Make it a perpetual burnt offering to Yahweh. “And whatever you do, for god’s sake, do not imitate the detestable Canaanite religions! Do not incinerate your children, or practice sorcery, or witchcraft. And don’t interpret omens. These practices are detestable to Yahweh. “Above all, DO NOT worship their gods! Don’t worship the sun! Or the moon! Or the stars in the sky! Yahweh gave those to the suckers in other nations as their gods. If you worship just one of them—just one time…” Moses shuddered at the thought. “Well, let’s just say, Yahweh is jealous—real jealous! If he catches you worshipping another god, I have to tell you that the gigs up. He’ll kick your asses out of the Promised Land. And scatter you among the other nations like snake shit scattered about the desert.”   Obey Yahweh and you will live in paradise   “Just obey Yahweh. You hear me? Obey him, and you will live in paradise. He will protect you from your enemies. Send rain for your crops. Nurture your herds. You will have abundant food and wine. Maybe free dance lessons—who knows? There is no limit to Yahweh’s love! Obey him, and your lives will be perfect. Disobey him, and you are fucked! It’s just that simple.” Moses waited for the impact of this essential truth to resister in their brains. Regretfully, it did not. But he concluded, “Anyhow, I’m one-hundred and twenty years old. I cannot lead you into the Promised Land. Joshua will lead you.” He again found Joshua in the crowd. “Joshua, come on up here!” Joshua, startled awake, elbowed his way through the crowd and

Page 141: Group Polarization Patterns Political anger and demands for privileges are, of course, not limited to the less privileged. Indeed, even when demands are made in the name of less privileged racial or ethnic groups, often it is the more privileged members of such groups who make the demands and who benefit from policies designed to meet such demands. These demands may erupt suddenly in the wake of the creation (or sharp enlargement) of a newly educated class which sees its path to coveted middle-class professions blocked by competition of other groups--as in India, French Canada, or Lithuania, for example. * * * A rapid expansion of education is thus a factor in producing inter-group conflict, especially where the education is of a kind which produces diplomas rather than skills that have significant economic value in the marketplace. Education of a sort useful only for being a clerk, bureaucrat, school teacher--jobs whose numbers are relatively fixed in the short run and politically determined in the long run--tend to increase politicized inter-group strife. Yet newly emerging groups, whether in their own countries or abroad, tend to specialize precisely in such undemanding fields. Malay students, for example, have tended to specialize in Malay studies and Islamic studies, which provide them with no skills with which compete with the Chinese in the marketplace, either as businessmen, independent professionals, or technicians. Blacks and Hispanics in the United States follow a very similar pattern of specializing disproportionately in easier fields which offer less in the way of marketable skills. Such groups then have little choice but to turn to the government, not just for jobs but also for group preferences to be imposed in the market place, and for symbolic recognition in various forms. *** While economic interests are sometimes significant in explaining political decisions, they are by no means universally valid explanations. Educated elites from less advanced groups may have ample economic incentives to promote polarization and preferential treatment policies, but the real question is why the uneducated masses from such groups give them the political support without which they would be impotent. Indeed, it is often the less educated masses who unleash the mob violence from which their elite compatriots ultimately benefit--as in Malaysia, Sri Lanka, or parts of India, Africa, or the United States, where such violence has led to group preference policies in employment, educational institutions, and elsewhere. The common denominator in these highly disparate societies seems to be not only resentment of other groups' success but also fear of an inability to compete with them, combined with a painful embarrassment at being so visibly "under-represented"--or missing entirely—in prestigious occupations and institutions. To remedy this within apolitically relevant time horizon requires not simply increased opportunities but earmarked benefits directly given on a racial or ethnic basis.

Sometimes we think we are not capable of doing certain things. I hear comments from my students such as, “My brain isn’t wired to do math,” or “I am not good at math.” It is true that there are people who are better at math than you, but that does not mean you can’t do it. This just means you need to put in more effort than others do. Focusing on our weaknesses may hinder our progress. We may think that we must be born with certain skills and abilities; they must be in our genes. This is not the case. Do you think Nephi could build a ship? Could the brother of Jared have caused light to come into dark barges? Do you think Noah could have built an ark that would hold two of every animal species on the earth? Do you think Moses had the power to part a sea? Actually, no. None of these men had the power to do any of these things. However, they all had something in common. They all knew how to tap into the power of someone who could—the Savior’s power. It is so important that we learn how to tap into that power. The Atonement literally means “at-one-ment,” or becoming one with God. The Savior gave us the power to become gods. He enabled us so we would be able to perform miracles through Him. But we must understand that this kind of power is not free. There is only one thing that the Savior, through His Atonement, gave us for free and that is the power to overcome death. Everything else that He offers must come “after all we can do.” [2] For example, Jesus Christ promises us eternal life, but only after we have faith in Him, obey His commandments, and endure to the end. Similarly, He gives us power to move mountains, but only after doing all we can and having trust in Him. The power to change our lives, change the world, and perform miracles is within each of us. However, we need to have enough humility to realize that, in the end, we are not the ones performing the miracles—He is. Occasionally, I have a student who does not do their homework, rarely comes to class, and then comes at the end of the semester and asks, “Sister Qumsiyeh, is there anything I can do to pass? Do you offer any extra credit?” I know some of you are smiling right now because you know you have done this to your teachers. This is what I wish I could say to the student who asks that question: “You need to invent a time machine and go back and do what you should have done this semester. You failed because you did not try your best. It is too late.” Do we all really hope to stand before the Savior at the Judgement Day and expect Him to save us without us doing our part? Do we really expect Him to allow us into the celestial kingdom and to just save us? No, that is not how the Atonement works. It does not work without us having tried our best. Of course, our best may not be enough. In fact, it hardly ever is. But if we do our best and have faith in Him, He magnifies our efforts. The brother of Jared could not make the 16 stones shine, but he spent hours preparing them and then humbly took them to the Lord and basically said, “Here is my small effort; magnify it.” This the Lord did. [3] Elder David A. Bednar said, “The power of the Atonement makes repentance possible and quells the despair caused by sin; it also strengthens us to see, do, and become good in ways that we could never recognize or accomplish with our limited mortal capacity.

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

Speech to the German Folk January 30, 1944 Without January 30, 1933, and without the National Socialist revolution, without the tremendous domestic cleansing and construction efforts, there would be no factor today that could oppose the Bolshevik colossus. After all, Germany was itself so ill at the time, so weakened by the spreading Jewish infection, that it could hardly think of overcoming the Bolshevik danger at home, not to mention abroad. The economic ruin brought about by the Jews as in other countries, the unemployment of millions of Germans, the destruction of peasantry, trade, and industry only prepared the way for the planned internal collapse. This was furthered by support for the continued existence of a senseless state of classes, which could only serve to transform the reason of the masses into hatred in order to make them the willing instrument of the Bolshevik revolution. By mobilizing the proletarian slaves, the Jews hoped that, following the destruction of the national intelligentsia, they could all the more reduce them for good to coolies. But even if this process of the Bolshevik revolt in the interior of Germany had not led to complete success, the state with its democratic Weimar constitution would have been reduced to something ridiculously helpless in view of the great tasks of current world politics. In order to be armed for this confrontation, not only the problems of political power but also the social and economic problems had to be resolved. When National Socialism undertook the realization of its program eleven years ago, it managed just in time to build up a state that did not only have the strength at home but also the power abroad to fulfill the same European mission which first Greece fulfilled in antiquity by opposing the Persians, then Rome [by opposing] the Carthaginians, and the Occident in later centuries by opposing the invasions from the east. Therefore, in the year 1933, we set ourselves four great tasks among many others. On their resolution depended not only the future of the Reich but also the rescue of Europe, perhaps even of the entire human civilization: 1. The Reich had to regain the internal social peace that it had lost by resolving the social questions. That meant that the elements of a division into classes bourgeoisie and proletariat-had to be eliminated in their various manifestations and be replaced by a Volksgemeinschaft. The appeal to reason had to be supplemented by the merciless eradication of the base elements of resistance in all camps. 2. The social and political unification of the nation had to be supplemented by a national, political one. This meant that the body of the Reich, which was not only politically, but also governmentally divided, had to be replaced by a unified National Socialist state, the construction and leadership of which were suited to oppose and withstand even the heaviest attacks and severest tests of the future. 3. The nationally and politically coherent centralized state had the mission of immediately creating a Wehrmacht, whose ideology, moral attitude, numerical strength, and material equipment could serve as an instrument of self-assertion. After the outside world had rejected all German offers for a limitation of armament, the Reich had to fashion its own armament accordingly. 4. In order to secure its continued existence in Europe with the prospect of actual success, it was necessary to integrate all those countries which were inhabited by Germans, or were areas which had belonged to the German Reich for over a thousand years and which, in terms of their national substance and economy, were indispensable to the preservation of the Reich, that is, for its political and military defense. Only the resolution of all these tasks could result in the creation of that state which was capable, at home and abroad, of waging the fight for its defense and for the preservation of the European family of nations.

Suicide should be made odious among the people of God--it should be emphasized as a deadly sin, and no undue feelings of tenderness towards the unfortunate dead, or of sympathy towards the living bereaved, should prevent us denouncing it as a crime against God and humanity, against the Creator and the creature. It is true that the exact enormity of the act is not defined with minute detail in the Holy Scriptures, or the limits of its punishment given; but to believers in the God whom we worship it has always been regarded as a sin of great magnitude; and in many countries especial pains have been taken to discourage it, by refusal to bury in consecrated ground, by indignities offered to the lifeless remains, or by such lack of funereal observances as would produce a peculiar and horrifying effect upon the survivors. Now, while not advocating measures of this description, we do not think that the same laudations and panegyrics should be pronounced over the self-murderer as are so freely uttered over the faithful Saint who has gone to his eternal rest. There is a difference in their death, and that difference should be impressed upon the living, unless the deceased, at the time of the rash act, was in such a mental condition as not to be wholly responsible for his actions; but again, if this condition be the result of sin, of departure from God's laws, then the unfortunate one, like the inebriate, is not altogether free from the responsibility of acts committed while in this state of mental derangement. If he is not censurable for the act itself, he is for the causes that induced it. In such cases the mantle of charity must not be stretched so widely, in our desire to protect our erring friends, as to reflect dishonor on the work of God, or contempt for the principles of the everlasting Gospel. There is an unfortunate tendency in the natures of many to palliate sins by which they are not personally injured; but we must not forget that such palliation frequently increases the original wrong, and brings discredit on the Church and dishonor to the name and work of our blessed Redeemer; in other words, to save the feelings of our friends we are willing to crucify afresh the Lord of life and glory.

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Third places remain upbeat because of the limited way in which the participants are related. Most of the regulars in a third place have a unique and special status with regard to one another. It is special in that such people have neither the blandness of strangers nor that other kind of blandness, which takes zest out of relationships between even the most favorably matched people when too much time is spent together, when too much is known, too many problems are shared, and too much is taken for granted. Many among the regulars of a third place are like Emerson's "commended stranger" who represents humanity anew, who offers a new mirror in which to view ourselves, and who thus breathes life into our conversation. In the presence of the commended stranger, wrote Emerson, "We talk better than we are wont. We have the nimblest fancy, a richer memory, our dumb devil has taken leave for a time. For long hours, we can continue a series of sincere, graceful, rich communications, drawn from the oldest, secretest experience, so that those who sit by, of our kinsfolk, and acquaintance, shall feel a lively surprise at our unusual power.: The magic of commended strangers fades as one comes to know them better. They are fallible. They have problems and weaknesses like everyone else and, as their luster fades, so does their ability to inspire our wit, memory, and imagination. The third place, however, retards that fading process, and it does so by keeping the lives of most of its regulars disentangled. One individual may enjoy the company of others at a mutual haunt for years without ever having seen their spouses; never having visited their homes or the places where they work; never having seen them against the duller backdrop of their existence on the "outside." Many a third place regular represents conversationally and socially what the mistress represents sexually. Much of the lure and continuing allure of the mistress rests in the fact that only pleasure is involved. There is no rising from bed to face the myriad problems that husband and wife must share and that contaminates their lives and their regard for one another. Third places surely contain many of these "mistresses of conversation," people who meet one another only to share good times and scintillating activities and with whom good times and scintillation thus come to be associated. Out of tacit agreement not to share too much, the excitement attaching the commended stranger is preserved among third place regulars. What, after all, are such incidentals as home and family and job when the nature of life itself, the course of the world in modern times, or the booted ball that cost a victory in last night's game are on the agenda?

Loss Aversion Our desire to avoid pain or loss is even stronger than our desire to pursue joy or gain. Some studies show that losses are twice as powerful psychologically as gains. This implies that a person who loses $100 suffers pain that is more intense than the joy the person experiences when he or she gains $100. There are a few ways to use this psychological trigger in your pricing page design: Free trials – The whole world of free trials is built on the basis of loss aversion. Once a person has been using a product for a while and has become dependent on it, paying for it is the next natural step in order to avoid the loss of the product. Messaging – You can focus a visitor’s attention on the loss they may suffer by not becoming a customer rather than on the gains they may achieve by becoming a customer. Timing – A limited time offer with an expiration date on it sets off the loss aversion trigger and converts visitors quicker.

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Then a Samaritan, an outcast from Jewish society, passed, saw the beaten man, and stopped. He bandaged the man’s wounds and, after taking him to an inn on the Samaritan’s own donkey, paid the innkeeper for his care. This poignant story offered a revolutionary teaching. The behavior it showed—and held up as expected of Christians—moved well beyond the limitations of ritual or bureaucratic law to the benefit of all people. This was not only timely for the burgeoning Christian communities, but essential.

This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9–15, 22–29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.” This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result. Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime. The conclusion from all of these verses is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society. Additional note: It is likely that many people reading this evidence from the Bible, perhaps for the first time, will already have had an abortion. Others reading this will have encouraged someone else to have an abortion. I cannot minimize or deny the moral wrong involved in this action, but I can point to the repeated offer of the Bible that God will give forgiveness of sins to those who repent of their sin and trust in Jesus Christ for forgiveness: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Although such sin, like all other sin, deserves God’s wrath, Jesus Christ took that wrath on himself as a substitute for all who would believe in him: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24). b. Scientific

This law is even more significant when we put it in the context of other laws in the Mosaic covenant. In other cases in the Mosaic law where someone accidentally caused the death of another person, there was no requirement to give “life for life,” no capital punishment. Rather, the person who accidentally caused someone else’s death was required to flee to one of the “cities of refuge” until the death of the high priest (see Num. 35:9–15, 22–29). This was a kind of “house arrest,” although the person had to stay within a city rather than within a house for a limited period of time. It was a far lesser punishment than “life for life.” This means that God established for Israel a law code that placed a higher value on protecting the life of a pregnant woman and her preborn child than the life of anyone else in Israelite society. Far from treating the death of a preborn child as less significant than the death of others in society, this law treats the death of a preborn child or its mother as more significant and worthy of more severe punishment. And the law does not place any restriction on the number of months the woman was pregnant. Presumably it would apply from a very early stage in pregnancy, whenever it could be known that a miscarriage had occurred and her child or children had died as a result. Moreover, this law applies to a case of accidental killing of a preborn child. But if accidental killing of a preborn child is so serious in God’s eyes, then surely intentional killing of a preborn child must be an even worse crime. The conclusion from all of these verses is that the Bible teaches that we should think of the preborn child as a person from the moment of conception, and we should give to the preborn child legal protection at least equal to that of others in the society. Additional note: It is likely that many people reading this evidence from the Bible, perhaps for the first time, will already have had an abortion. Others reading this will have encouraged someone else to have an abortion. I cannot minimize or deny the moral wrong involved in this action, but I can point to the repeated offer of the Bible that God will give forgiveness of sins to those who repent of their sin and trust in Jesus Christ for forgiveness: “If we confess our sins, he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness” (1 John 1:9). Although such sin, like all other sin, deserves God’s wrath, Jesus Christ took that wrath on himself as a substitute for all who would believe in him: “He himself bore our sins in his body on the tree, that we might die to sin and live to righteousness. By his wounds you have been healed” (1 Peter 2:24).

Guerrillas always put a time limit on their direct-mail offers.

Because TV, as high potency as it is, does not bring about instant results unless you are having a limited-time sale, making a limited-time offer, or using TV as a direct-response medium, providing viewers with a toll-free number and enough information to make the decision to buy from you.

We as Christians, with forgiving hearts, not only do we not limit the number of times WE forgive; we must continue to forgive with as much grace the thousandth time as we did the first time. WE are only capable of this type of forgiving spirit because the Spirit of God lives within us, and it is He who provides the ABILITY to offer forgiveness over and over, just as God forgives us over and over. So, it's NO longer in YOUR ability to forgive whoever hurt you! It's in CHRIST'S ABILITY. THIS is why it's important that you spend time with God and make sure that you have His perspective!

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Lync has its title altered. And so what sort of computer software is it now? Well, it is identified as Lync Mac Business. The particular motive for carrying this out is a need to combine the familiar experience and level of popularity from consumers associated with Lync Mac along with security regarding Lync as well as control feature set. Yet another thing which Lync has got influenced in this specific new version of Lync happens to be the transformation associated with particular graphical user interface aspects which are used in the popular program of Lync Mac. It has been chose to utilize the same icons as in Lync as an alternative to attempting to make new things. Microsoft Company furthermore included the particular call monitor screen which happens to be applied within Lync in order that consumers could preserve an active call seen inside a small display when customers happen to be focusing on yet another program. It is additionally essential to point out that absolutely no features which were obtainable in Lync are already eliminated. And you should additionally understand that Lync Mac happens to be nevertheless utilizing the foundation regarding Lync. And it is very good that the actual software is nevertheless operating on the previous foundation since it happens to be known for the security. However what helps make Lync Mac a great choice if perhaps you're searching for an immediate texting software? There are a wide range of advantages which this particular application has got and we'll have a look at a few of these. Changing from instantaneous messaging towards document sharing won't take a great deal of time. Essentially, it provides a flawless incorporation associated with the software program. An improved data transfer administration is yet another factor that you'll be in a position enjoy from this program. Network supervisors can assign bandwidth, limit people and also split video and audio streams throughout each application and control the effect of bandwidth. In case you aren't making use of Microsoft Windows operating system and prefer Lync in that case possibly you're concerned that you will not be able to utilize this particular application or it is going to possess some constraints? The reply happens to be no. As we've talked about many times currently, Lync is currently best-known as being Lync For Mac Business .There is nothing that is actually extracted from the main edition therefore the full functionality is actually offered for you. And it is certainly great to understand the fact that Lync that we should simply call Lync For Mac version is actually capable to provide you all the characteristics which you'll need. If you happen to be trying to find a fantastic application for your own organization, in that case this is the one particular you are in search of Lync For Mac which will still be acknowledged as being Lync for a long period edition is actually competent to present you with everything that is actually necessary for your organization even if you decided to not utilize Microsoft operating system. Know about more detail please visit lyncmac.com

They don’t set and hold good boundaries to protect themselves. They don’t set limits on what is and what is not acceptable for other people to do to them. And, if and when they do set limits, they back down and allow the behavior to continue. They don’t ask for what they want. Because they believe they don’t deserve good things or a better life, they don’t ask for them. They berate themselves. They beat themselves up more than anyone else because they feel as though they have failed in some way, even if it was a simple, honest mistake. And they stay quiet about it for fear of being wrong or sounding stupid. They seek perfection in themselves and/or others. When they can’t be perfect, they give themselves a hard time instead of accepting what is. Or, they look for other people’s faults to make them feel better rather than looking at themselves, which is only a temporary fix. They focus on the negatives. They believe that everyone else’s life is better or more important than theirs. Instead of looking at all the good things they have, they compare their lives to those of others. One tiny negative comment can linger forever in their memory while all the compliments and praise go unnoticed. They tend to stay quiet and suffer. At times it makes sense to speak up and say what is wanted, but they hold back because they see themselves as not worthy or deserving. They don’t acknowledge the beauty and gifts they bring to the world. Instead, they dismiss as negligible or immaterial that which they offer to the world.

Neither science nor reasoning offers a convincing explanation of the origin and form of the universe, and hence of the origin of the matter and energy of which we consist. I think it most likely that it is beyond their ability to do so. In Ellis’s view the ability of science to answer foundational questions is strictly limited. The evidence so far from this quest supports his “profound conclusion that certainty is unattainable at the foundations of understanding in all areas of life, including fundamental physics and cosmology as well as philosophy [and] even the apparently impregnable bastion of mathematics”. This is not a counsel of despair or pessimism. If we accept the limitations of science and reasoning, “we can attain satisfying and even profound understandings of the universe and the way it works, at all times regarded as provisional but nevertheless providing a satisfactory worldview and foundation for action”. Hopefully science will have greater explanatory power when I move on from the emergence of matter to its evolution.

The Noah story in Genesis is not just about how God offered a path out of destruction, but about all that followed. The regeneration of human society meant a return to respecting limits, curbing the reckless pursuit of wealth and power, looking out for the poor and those living on the edges. The introduction of the Sabbath and the Jubilee—moments of recovery and reparation, forgiving debts and restoring relationships—were key to that regeneration, giving time for the earth to bounce back, for the poor to find fresh hope, for people to find their souls again.

After Netanyahu was defeated in the 1999 election, his more liberal successor, Ehud Barak, made efforts to establish a broader peace in the Middle East, including outlining a two-state solution that went further than any previous Israeli proposal. Arafat demanded more concessions, however, and talks collapsed in recrimination. Meanwhile, one day in September 2000, Likud party leader Ariel Sharon led a group of Israeli legislators on a deliberately provocative and highly publicized visit to one of Islam’s holiest sites, Jerusalem’s Temple Mount. It was a stunt designed to assert Israel’s claim over the wider territory, one that challenged the leadership of Ehud Barak and enraged Arabs near and far. Four months later, Sharon became Israel’s next prime minister, governing throughout what became known as the Second Intifada: four years of violence between the two sides, marked by tear gas and rubber bullets directed at stone-throwing protesters; Palestinian suicide bombs detonated outside an Israeli nightclub and in buses carrying senior citizens and schoolchildren; deadly IDF retaliatory raids and the indiscriminate arrest of thousands of Palestinians; and Hamas rockets launched from Gaza into Israeli border towns, answered by U.S.-supplied Israeli Apache helicopters leveling entire neighborhoods. Approximately a thousand Israelis and three thousand Palestinians died during this period—including scores of children—and by the time the violence subsided, in 2005, the prospects for resolving the underlying conflict had fundamentally changed. The Bush administration’s focus on Iraq, Afghanistan, and the War on Terror left it little bandwidth to worry about Middle East peace, and while Bush remained officially supportive of a two-state solution, he was reluctant to press Sharon on the issue. Publicly, Saudi Arabia and other Gulf states continued to offer support to the Palestinian cause, but they were increasingly more concerned with limiting Iranian influence and rooting out extremist threats to their own regimes.

Once we acknowledge that limited time is remaining, although we don’t know if that is years, weeks or hours, we are less driven by ego or by what other people think. Instead, we are more driven by what our hearts truly want. Acknowledging our inevitable, approaching death offers us the opportunity to find greater purpose and satisfaction in the time we have remaining.

We have a friend who used to commute by ferry between Staten Island and Manhattan, in New York City. The trip took nearly half an hour and could have been a frustration in a busy day. But this man, David Wilkerson, used the time on the boat for prayer in tongues. He would start off by thinking of all the things he had to be thankful for. In a reversal of Bob Morris's sequence, he would review them one by one in his mind, in English, praising God for each one. Bit by bit, inside him, he would feel a mounting sense of joy. He was conscious of being loved, being taken care of. He began to glimpse pattern and design in all that was happening to him. And suddenly, in trying to express his gratitude, he would reach a language barrier. English could no longer express what he felt. It was simply inadequate for the Being that he perceived. It was at this point that he would burst through into communication that was not limited by vocabulary. His spirit as well as his mind would start to praise God. Inevitably, by the time David reached the Manhattan pier, a transformation had taken place. He was built up in body and in spirit. He felt emboldened, ready to tackle impossible tasks, invigorated and refreshed, ready to meet whatever the day had to offer. And this was often important, for David Wilkerson is a youth worker among street gangs in the New York slums--a job that brings him into contact with teenage dope addicts, child prostitutes, young killers and some of the most discouraging and intractable problems in the world today.

The Quiz Kids offered a sense of wonder, amazement for listeners that sometimes bordered on disbelief. Gerard displayed such a deep and mature grasp of mythology that the network received angry letters charging that the show was a fake. This was another hurdle in the show’s bid for broad public appeal. In July 1940, when Kids was just a month old, Radio Life summed it up: perhaps adults were too limited in intelligence to enjoy the show.

[There are some] beliefs you currently believe, that are in your way. (...) You believe so much in them. And we understand why you believe in them. Because: when you believe something, you offer a vibration about it, and you KEEP RECREATING it. So, something that happened a long time ago, you keep renewing your membership to. You keep bringing it forwards. And so, then the memory, which could be very slight or non-existent at this point, is really active and alive, because you talked about it today. And you talked about it yesterday. And you talked about it the day before, even if it had happened 20 years ago. And so, when people encounter you, you are a fresh new person. And if you are like most humans, you are regurgitating a lot of old stuff. So, things don´t change very much, if that´s what is going on with you. Oh, different faces and different places, but same old, same old! Because you continue to offer this same old belief-patterns.

The Netscape offering changed that equation. Originally, Netscape planned to sell 3.5 million shares to the public at $14 each, a price that valued the company at about $500 million. Given that Netscape had posted only $17 million in sales—sales, not profits—during the previous six months, a half-billion-dollar valuation seemed highly optimistic. But not to investors looking for the next you-know-what. Netscape’s roadshows were mobbed; tech geeks who had never before bought a stock wanted to own the Navigator. One technology stock analyst said getting a session with Netscape’s management before the offering “was like getting a one-on-one with God.”3 With demand overwhelming, Netscape and Morgan Stanley, its underwriter, increased both the size and price of the offering, eventually selling 5 million shares at $28. Still, demand far outstripped supply; investors placed orders for 100 million shares, and Morgan Stanley had to decide which clients to favor with the limited number of shares it had available. “They don’t get any hotter than this,” the Journal reported the morning that Netscape opened for trading. With so much unmet demand, it was obvious that Netscape would begin trading far above the $28 offering. After struggling for hours to set a price, the Nasdaq’s market makers finally opened Netscape at $71 per share. It rose as high as $75 before settling back to end the day at $58.25. At that price the company was valued at more than $2 billion—one hundred times its trailing sales.