Lost In Transit Quotes

This is the problem with dealing with someone who is actually a good listener. They don’t jump in on your sentences, saving you from actually finishing them, or talk over you, allowing what you do manage to get out to be lost or altered in transit. Instead, they wait, so you have to keep going.

She understood that the hardest times in life to go through were when you were transitioning from one version of yourself to another.

Was he hungry? He'd had an enormous breakfast, but the transition from the glimpse had taken a lot out of him. Did they serve lunch in Hell? Should he have packed a snack? Why was he suddenly thinking about food?

The new is always at our doorstep when we feel most lost.

Vic closed his eyes, squeezing Hap's lifeless hand as he whispered "What do you do if you've forgotten all you know?" PART 4 YOU START AGAIN FROM THE BEGINNING

But I still wonder how it was possible, in those graceless years of transition, long ago, that men did not see whither they were going, and went on, in blindness and cowardice, to their fate. I wonder, for it is hard for me to conceive how men who knew the word "I," could give it up and not know what they lost. But such has been the story, for I have lived in the City of the damned, and I know what horror men permitted to be brought upon them.

Wintering is a season in the cold. It is a fallow period in life when you’re cut off from the world, feeling rejected, sidelined, blocked from progress, or cast into the role of an outsider. Perhaps it results from an illness or a life event such as a bereavement or the birth of a child; perhaps it comes from a humiliation or failure. Perhaps you’re in a period of transition and have temporarily fallen between two worlds. Some winterings creep upon us more slowly, accompanying the protracted death of a relationship, the gradual ratcheting up of caring responsibilities as our parents age, the drip-drip-drip of lost confidence. Some are appallingly sudden, like discovering one day that your skills are considered obsolete, the company you worked for has gone bankrupt, or your partner is in love with someone new. However it arrives, wintering is usually involuntary, lonely, and deeply painful.

There is a greater darkness than the one we fight. It is the darkness of the soul that has lost its way. The war we fight is not against powers and principalities, it is against chaos and despair. Greater than the death of flesh is the death of hope, the death of dreams. Against this peril we can never surrender. The future is all around us, waiting in moments of transition, to be born in moments of revelation. No one knows the shape of that future, or where it will take us. We know only that it is always born in pain.

The sad fact...is that in this era of science and unbelief we have lost the sense of our own significance. We have become cruel, to ourselves and others, because we believe that ultimately we have no value.

Ancient Egypt, like that of the Olmecs (Bolivia), emerged all at once and fully formed. Indeed, the period of transition from primitive to advanced society appears to have been so short that it makes no kind of historical sense. Technological skills that should have taken hundreds or even thousands of years to evolve were brought into use almost overnight-- and with no apparent antecedents whatever. For example, remains from the pre-dynastic period around 3500 BC show no trace of writing. Soon after that date, quite suddenly and inexplicably, the hieroglyphs familiar from so many of the ruins of Ancient Egypt begin to appear in a complete and perfect state. Far from being mere pictures of objects or actions, this written language was complex and structured at the outset, with signs that represented sounds only and a detailed system of numerical symbols. Even the very earliest hieroglyphs were stylized and conventionalized; and it is clear that an advanced cursive script was it common usage by the dawn of the First Dynasty.

... the transition from lost to found is never an easy one. It is never easy to be a prodigal son -- or daughter. It is never easy to say, 'I will arise and go to my father ...' (Luke 15:18, 19). This is never easy, because it is not until our situation becomes completely hopeless that we can humble ourselves to the extent of admitting that such a gross mistake was our own.

Life is a series of events and sensations. Everything else is interpretation. Much is lost in transition - and added in assumption / projection

Trying what?" cried Maury fiercely. "Trying to pierce the darkness of political idealism with some wild, despairing urge toward truth? Sitting day after day supine in a rigid chair and infinitely removed from life staring at the tip of a steeple through the trees, trying to separate, definitely and for all time, the knowable from the unknowable? Trying to take a piece of actuality and give it glamour from your own soul to make for that inexpressible quality it possessed in life and lost in transit to paper or canvas?

Reading these stories, it's tempting to think that the arts to be learned are those of tracking, hunting, navigating, skills of survival and escape. Even in the everyday world of the present, an anxiety to survive manifests itself in cars and clothes for far more rugged occasions than those at hand, as though to express some sense of the toughness of things and of readiness to face them. But the real difficulties, the real arts of survival, seem to lie in more subtle realms. There, what's called for is a kind of resilience of the psyche, a readiness to deal with what comes next. These captives lay out in a stark and dramatic way what goes on in every life: the transitions whereby you cease to be who you were. Seldom is it as dramatic, but nevertheless, something of this journey between the near and the far goes on in every life. Sometimes an old photograph, an old friend, an old letter will remind you that you are not who you once were, for the person who dwelt among them, valued this, chose that, wrote thus, no longer exists. Without noticing it you have traversed a great distance; the strange has become familiar and the familiar if not strange at least awkward or uncomfortable, an outgrown garment. And some people travel far more than others. There are those who receive as birthright an adequate or at least unquestioned sense of self and those who set out to reinvent themselves, for survival or for satisfaction, and travel far. Some people inherit values and practices as a house they inhabit; some of us have to burn down that house, find our own ground, build from scratch, even as a psychological metamorphosis.

War is becoming an anachronism; if we have battled in every part of the continent it was because two opposing social orders were facing each other, the one which dates from 1789, and the old regime. They could not exist together; the younger devoured the other. I know very well, that, in the final reckoning, it was war that overthrew me, me the representative of the French Revolution, and the instrument of its principles. But no matter! The battle was lost for civilization, and civilization will inevitably take its revenge. There are two systems, the past and the future. The present is only a painful transition. Which must triumph? The future, will it not? Yes indeed, the future! That is, intelligence, industry, and peace. The past was brute force, privilege, and ignorance. Each of our victories was a triumph for the ideas of the Revolution. Victories will be won, one of these days, without cannon, and without bayonets.

As observers of totalitarianism such as Victor Klemperer noticed, truth dies in four modes, all of which we have just witnessed. The first mode is the open hostility to verifiable reality, which takes the form of presenting inventions and lies as if they were facts. The president does this at a high rate and at a fast pace. One attempt during the 2016 campaign to track his utterances found that 78 percent of his factual claims were false. This proportion is so high that it makes the correct assertions seem like unintended oversights on the path toward total fiction. Demeaning the world as it is begins the creation of a fictional counterworld. The second mode is shamanistic incantation. As Klemperer noted, the fascist style depends upon “endless repetition,” designed to make the fictional plausible and the criminal desirable. The systematic use of nicknames such as “Lyin’ Ted” and “Crooked Hillary” displaced certain character traits that might more appropriately have been affixed to the president himself. Yet through blunt repetition over Twitter, our president managed the transformation of individuals into stereotypes that people then spoke aloud. At rallies, the repeated chants of “Build that wall” and “Lock her up” did not describe anything that the president had specific plans to do, but their very grandiosity established a connection between him and his audience. The next mode is magical thinking, or the open embrace of contradiction. The president’s campaign involved the promises of cutting taxes for everyone, eliminating the national debt, and increasing spending on both social policy and national defense. These promises mutually contradict. It is as if a farmer said he were taking an egg from the henhouse, boiling it whole and serving it to his wife, and also poaching it and serving it to his children, and then returning it to the hen unbroken, and then watching as the chick hatches. Accepting untruth of this radical kind requires a blatant abandonment of reason. Klemperer’s descriptions of losing friends in Germany in 1933 over the issue of magical thinking ring eerily true today. One of his former students implored him to “abandon yourself to your feelings, and you must always focus on the Führer’s greatness, rather than on the discomfort you are feeling at present.” Twelve years later, after all the atrocities, and at the end of a war that Germany had clearly lost, an amputated soldier told Klemperer that Hitler “has never lied yet. I believe in Hitler.” The final mode is misplaced faith. It involves the sort of self-deifying claims the president made when he said that “I alone can solve it” or “I am your voice.” When faith descends from heaven to earth in this way, no room remains for the small truths of our individual discernment and experience. What terrified Klemperer was the way that this transition seemed permanent. Once truth had become oracular rather than factual, evidence was irrelevant. At the end of the war a worker told Klemperer that “understanding is useless, you have to have faith. I believe in the Führer.

media really don’t care about people’s welfare, or even particularly the truth. They’re just trying for ratings.

But the real difficulties, the real arts of survival, seem to lie in more subtle realms. There, what’s called for is a kind of resilience of the psyche, a readiness to deal with what comes next. These captives lay out in a stark and dramatic way what goes on in every life: the transitions whereby you cease to be who you were.

In the 1970s, 3 percent of retiring members became lobbyists. Thirty years later, that number has increased by an order of magnitude. Between 1998 and 2004, more than 50 percent of senators and 42 percent of House members made that career transition.

We always try to be safe and boring. We’re just not very good at it.

A person, singular, can be reasonable. People, as a group, generally can’t.

In school you learned to write as if the reader Were in constant danger of getting lost, A problem you were taught to solve not by writing clearly But by shackling your sentences and paragraphs together. Think about transitions. Remember how it goes? Late in the paragraph you prepare for the transition to the next paragraph— The great leap over the void, across that yawning indentation. You were taught the art of the flying trapeze, But not how to write.

Look," Aracely said. "I know what you're going through." "No you don't." Sam sat up. "I still have to live like this. Nothing is gonna fix me. There's no water that's gonna make me into something else." "And I'd start from where you are if it meant what happened that night didn't have to happen," Aracely said. "We don't get to become who we are for nothing. It costs something. You're fighting for every little piece of yourself. And maybe I got all of me at once but I lost everything else. Don't you dare think there's any water in the world that makes this easy.

Even the best national currency of the postwar period, the German mark, lost 71 percent of its value from January 1, 1949, through the end of June 1995. In the same period, the U.S. dollar lost 84 percent of its value.9 This inflation had the same effect as a tax on all who hold the currency.

Being alive is like being a very bad time traveler. One second per second, and yet somehow you still get where you’re going too late, or too early, and the planet isn’t where it should be because you forgot to calculate for that even though it was extremely important and you left notes by the door to remind yourself, and the butterfly you stepped on when you were eight became a hurricane of everything you ever lost in your forties, and whatever wisdom you tried to pack with you has always gotten lost in transit, arriving, covered in festive stickers, a hundred years after you died.

The world’s people are in peril. We no doubt live in a noisy, numb, narcissistic age. The talents and attentions of the majority are not invested in personal mastery and social responsibility but squandered on games, voyeurism, and base sensationalism. We have recklessly abandoned what truly matters—the striving to be great as individuals and as a society—for the glamour and thrill of speed, convenience, and vain expression, in a kind of humanity-wide midlife crisis. Gone are the big visions; here are the quick wins and the sure things. Effort has lost out to entitlement. In the transition to our age of self-adoration and conceit, the page turned long ago on the dreams to rise as a people. Greatness is so rarely sought, and generation after generation fail to hold the line of human goodness and advancement. Why? Because

Sitting on the bench, gazing towards the setting sun, she lost her mind in the cerebral convolutions, the mysterious nooks and crannies of the memory, she had gone backwards, seeking a world that made sense, losing her way among the labyrinths, slowly deteriorating, dimming, noiselessly being obliterated and then fading away so gradually that it was impossible to pinpoint the transition between the flickering little flame and the shadows.

It is interesting how keen people are for you to do something they would never dream of doing themselves, how enthusiastically they drive you to your own destruction: even the kindest ones, the ones that are most loving, can rarely have your interests truly at heart, because usually they are advising you from within lives of greater security and greater confinement, where escape is not a reality but simply something they dream of sometimes. Perhaps, he said, we are all like animals in the zoo, and once we see that one of us has got out of the enclosure we shout at him to run like mad, even though it will only result in him becoming lost.

Along some northern coast at sundown a beaten gold light is waterborne, sweeping across lakes and tracing zigzag rivers to the sea, and we know we're in transit again, half numb to the secluded beauty down there, the slate land we're leaving behind, the peneplain, to cross these rainbands in deep night. This is time totally lost to us. We don't remember it. We take no sense impressions with us, no voices, none of the windy blast of the aircraft on the tarmac, or the white noise of flight, or the hours waiting. Nothing sticks to us but smoke in our hair and clothes. It is dead time. It never happened until it happens again. Then it never happened.

Instead of being the pastoral figure aiding a life transition, I found myself the sheep, lost and confused.

If her mate had been trapped inside during his transition with this woman for a month and hadn't lost his temper, he might be a saint.

Much is lost, but much lasts. . .

Wintering is a season in the cold. It is a fallow period in life when you’re cut off from the world, feeling rejected, sidelined, blocked from progress, or cast into the role of an outsider. Perhaps it results from an illness; perhaps from a life event such as a bereavement or the birth of a child; perhaps it comes from a humiliation or failure. Perhaps you’re in a period of transition, and have temporarily fallen between two worlds. Some winterings creep upon us more slowly, accompanying the protracted death of a relationship, the gradual ratcheting up of caring responsibilities as our parents age, the drip-drip-drip of lost confidence. Some are appallingly sudden, like discovering one day that your skills are considered obsolete, the company you worked for has gone bankrupt, or your partner is in love with someone new. However it arrives, wintering is usually involuntary, lonely and deeply painful.

With mortality in the balance, one of life’s most delicious activities when you’re young—imagining your future—had become a frightening, despair-inducing exercise. The future had once seemed infinite with possibility. Now it was shrouded in doom, a dark space ahead filled only with the promise of more poisonous treatments and terrifying unknowns. Thinking about the past stirred a nostalgia I preferred not to dwell on, a painful reminder of all I had lost, was losing: my friends; my youth; my fertility; my hair; the “milestone necklace” my parents had given me on my first day of chemo, which had gone missing somewhere in transit between the hospital and home; my mind, as the chemo made me cloudy and slow; my faith that I would ever make it to transplant.

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

When The Matrix debuted in 1999, it was a huge box-office success. It was also well received by critics, most of whom focused on one of two qualities—the technological (it mainstreamed the digital technique of three-dimensional “bullet time,” where the on-screen action would freeze while the camera continued to revolve around the participants) or the philosophical (it served as a trippy entry point for the notion that we already live in a simulated world, directly quoting philosopher Jean Baudrillard’s 1981 reality-rejecting book Simulacra and Simulation). If you talk about The Matrix right now, these are still the two things you likely discuss. But what will still be interesting about this film once the technology becomes ancient and the philosophy becomes standard? I suspect it might be this: The Matrix was written and directed by “the Wachowski siblings.” In 1999, this designation meant two brothers; as I write today, it means two sisters. In the years following the release of The Matrix, the older Wachowski (Larry, now Lana) completed her transition from male to female. The younger Wachowski (Andy, now Lilly) publicly announced her transition in the spring of 2016. These events occurred during a period when the social view of transgender issues radically evolved, more rapidly than any other component of modern society. In 1999, it was almost impossible to find any example of a trans person within any realm of popular culture; by 2014, a TV series devoted exclusively to the notion won the Golden Globe for Best Television Series. In the fifteen-year window from 1999 to 2014, no aspect of interpersonal civilization changed more, to the point where Caitlyn (formerly Bruce) Jenner attracted more Twitter followers than the president (and the importance of this shift will amplify as the decades pass—soon, the notion of a transgender US president will not seem remotely implausible). So think how this might alter the memory of The Matrix: In some protracted reality, film historians will reinvestigate an extremely commercial action movie made by people who (unbeknownst to the audience) would eventually transition from male to female. Suddenly, the symbolic meaning of a universe with two worlds—one false and constructed, the other genuine and hidden—takes on an entirely new meaning. The idea of a character choosing between swallowing a blue pill that allows him to remain a false placeholder and a red pill that forces him to confront who he truly is becomes a much different metaphor. Considered from this speculative vantage point, The Matrix may seem like a breakthrough of a far different kind. It would feel more reflective than entertaining, which is precisely why certain things get remembered while certain others get lost.

The termination of the civil war between Caesar and Pompey forms a new epoch in the Roman History, at which a Republic, which had subsisted with unrivalled glory during a period of about four hundred and sixty years, relapsed into a state of despotism, whence it never more could emerge. So sudden a transition from prosperity to the ruin of public freedom, without the intervention of any foreign enemy, excites a reasonable conjecture, that the constitution in which it could take place, however vigorous in appearance, must have lost that soundness of political health which had enabled it to endure through so many ages.

To tell the truth, I had reached the point with Albertine where (if everything continues in the same way, if things follow the normal course) a woman has no more interest for us except as the means of transition to another woman.

Most often, a non-ADHD spouse can make this transition easily, but the ADHD spouse ends up lost; and because the non-ADHD spouse assumes that an adult should be able to make the transition, this inability to adjust is frustrating.

He had used drugs and nanonic supplements to compensate at first, then supplements became replacements, with bones exchanged for carbon-fibre struts. Electrical consumption supplanted food intake. The final transition was his skin, replacing the eczema-ridden epidermis with a smooth ochre silicon membrane. Warlow didn’t need a spacesuit to work in the vacuum, he could survive for over three weeks without a power and oxygen recharge. His facial features had become purely cosmetic, a crude mannequin-like caricature of human physiognomy, although there was an inlet valve at the back of his throat for fluid intake. There was no hair, and he certainly didn’t bother with clothes. Sex was something he lost in his fifties.

Liberalism has been degraded into liberality. Men have tried to turn "revolutionise" from a transitive to an intransitive verb. The Jacobin could tell you not only the system he would rebel against, but (what was more important) the system he would not rebel against, the system he would trust. But the new rebel is a sceptic, and will not entirely trust anything. He has no loyalty; therefore he can never be really a revolutionist. And the fact that he doubts everything really gets in his way when he wants to denounce anything. For all denunciation implies a moral doctrine of some kind; and the modern revolutionist doubts not only the institution he denounces, but the doctrine by which he denounces it. Thus he writes one book complaining that imperial oppression insults the purity of women, and then he writes another book (about the sex problem) in which he insults it himself. He curses the Sultan because Christian girls lose their virginity, and then curses Mrs. Grundy because they keep it. As a politician, he will cry out that war is a waste of life, and then, as a philosopher, that all life is waste of time. A Russian pessimist will denounce a policeman for killing a peasant, and then prove by the highest philosophical principles that the peasant ought to have killed himself. A man denounces marriage as a lie, and then denounces aristocratic profligates for treating it as a lie. He calls a flag a bauble, and then blames the oppressors of Poland or Ireland because they take away that bauble. The man of this school goes first to a political meeting, where he complains that savages are treated as if they were beasts; then he takes his hat and umbrella and goes on to a scientific meeting, where he proves that they practically are beasts. In short, the modern revolutionist, being an infinite sceptic, is always engaged in undermining his own mines. In his book on politics he attacks men for trampling on morality; in his book on ethics he attacks morality for trampling on men. Therefore the modern man in revolt has become practically useless for all purposes of revolt. By rebelling against everything he has lost his right to rebel against anything.

One chapter of my life seemed to have ended; perhaps the whole book was closing. Instead of being the pastoral figure aiding a life transition, I found myself the sheep, lost and confused. Severe illness wasn't life-altering, it was life-shattering.

You have to get off that finite road that you’ve created from your transitional standpoint and onto the path of light. Onto the infinite road of eternal existence, the firm foundation of truth. This is where the crooked becomes straight, the lost get found, the blind see, and the dead live. Where the tangible reasoning of logical man loses credibility and is proven unrealistic. Where faith becomes active and the world of the supernatural becomes obvious. You have to accept Jesus. Accept it, accept Jesus.

Sheryl once explained the cycle of wealth to me as she saw it. I was complaining that someone I really admired had retired from Facebook at a very young age. I couldn’t understand why they’d do that. What would they do instead that would be so interesting? She said matter-of-factly that they would probably follow the cycle of wealth she’d observed at Google and Facebook: exotic travel for a year or more before becoming bored of that, then transitioning to getting very fit or some other personal goal. After achieving that goal, buying a boat or some other extravagant hobby purchase, and then finally getting divorced or going through some other personal crisis. If they come back from that, maybe they attempt their own start-up or fund or, most likely, philanthropy.

It might be challenging to consider “5 degrees of range of motion” to be a real part, but keep in mind that as mobility is lost, so is the ultimate function of the machinery of the foot—of any machine, really. Would you accept wheels on your car that only rotated 355°?

In a world where everybody is lost, and nowhere is home, airports are the only places that show their true colors. Airports are honest. They remind us all, once again, that we are, despite occasional illusions of stability, eternally in transit. At least that’s how I feel.

while it was to be expected that any child would lose this sparkle little by little in the inevitable transition to adulthood, Simonopio lost it suddenly, like a light going out, without giving them the opportunity to gradually get used to the new person who emerged in the blink of an eye.

In addition to Ameslan, chimpanzees and other nonhuman primates are being taught a variety of other gestural languages. And it is just this transition from tongue to hand that has permitted humans to regain the ability-lost, according to Josephus, since Eden-to communicate with the animals.

Methinks, Oh! vain ill-judging Book, I see thee cast a wishful look, Where reputations won and lost are In famous row called Paternoster. Incensed to find your precious olio Buried in unexplored port-folio, You scorn the prudent lock and key, And pant well bound and gilt to see Your Volume in the window set Of Stockdale, Hookham, or Debrett. Go then, and pass that dangerous bourn Whence never Book can back return: And when you find, condemned, despised, Neglected, blamed, and criticised, Abuse from All who read you fall, (If haply you be read at all Sorely will you your folly sigh at, And wish for me, and home, and quiet. Assuming now a conjuror’s office, I Thus on your future Fortune prophesy: — Soon as your novelty is o’er, And you are young and new no more, In some dark dirty corner thrown, Mouldy with damps, with cobwebs strown, Your leaves shall be the Book-worm’s prey; Or sent to Chandler–Shop away, And doomed to suffer public scandal, Shall line the trunk, or wrap the candle! But should you meet with approbation, And some one find an inclination To ask, by natural transition Respecting me and my condition; That I am one, the enquirer teach, Nor very poor, nor very rich; Of passions strong, of hasty nature, Of graceless form and dwarfish stature; By few approved, and few approving; Extreme in hating and in loving; Abhorring all whom I dislike, Adoring who my fancy strike; In forming judgements never long, And for the most part judging wrong; In friendship firm, but still believing Others are treacherous and deceiving, And thinking in the present aera That Friendship is a pure chimaera: More passionate no creature living, Proud, obstinate, and unforgiving, But yet for those who kindness show, Ready through fire and smoke to go. Again, should it be asked your page, ‘Pray, what may be the author’s age?’ Your faults, no doubt, will make it clear, I scarce have seen my twentieth year, Which passed, kind Reader, on my word, While England’s Throne held George the Third. Now then your venturous course pursue: Go, my delight! Dear Book, adieu!

I'd forgotten, I said to him, how relieving the anonymity of city life could be. People weren't forever having to explain themselves here: a city was a decipherable interface, a sort of lexicon of human behaviour that did half the work of decoding the mystery of self, so you could effectively communicate through a kind of shorthand. Where I had lived before, in the countryside, each individual was the unique, often illegible representation of their own acts and aims. So much got lost or mistaken, I said, in the process of self-explanation; so many words failed to maintain an integral meaning.

The messy middle is all about what happens when we’re in the state of in between. It involves a complicated alchemy of giving up old ways and experimenting with new ones, moving beyond what’s past and beginning to define what’s coming. In butterfly-speak, it’s cocooning; in hero-speak, it’s getting lost.

I had an uncomfortable feeling I sometimes get in conversation with another person, as if the fundamental part of myself had evaporated-not in the sense of being gone, but as if it has undergone a phase transition and is hovering over my actual body as a vapor. That's the best I can describe it, as if my consciousness and my physical person are suddenly separated.

As the transition from play-based to phone-based childhood proceeded, many children and adolescents were perfectly happy to stay indoors and play online, but in the process they lost exposure to the kinds of challenging physical and social experiences that all young mammals need to develop basic competencies, overcome innate childhood fears, and prepare to rely less on their parents.

The Western transition away from tribal culture has caused us a few great losses - one of them is the concept of true community. Without community we turn to the economy to replace what we’ve lost by hiring therapists, nannies, doulas, reiki healers and housekeepers. But it’s hard to hire a mentor, to find women and men who’ve been there before us and are willing to honestly counsel us about what marriage really has in store.

Back before all this gender shit, her body was like a good dog. Maybe it wasn't fully her, but her dog did everything she wanted: she moved so fast, pulled himself up trees, sprinted through forests and across fields, giddy and waggy. She was lucky to have gotten a dog like that. She didn't deserve such a good dog. She'd thought she'd have that dog forever - when they were both old, he would lay at her feet like a canvas duffel, loyal and obliging and charming to the last... When Amy transitioned, she lost her dog. There was just her. She and her body were one and the same. Every sensation simply belonged to her, unmediated. It was supposed to be good. Sometimes it was. She didn't have to guess what was going on from her dog's behavior. But without a dog to hurt for her, on her behalf, her life as a woman arrived with pain; pain that had to be endured, withstood, pain that was the same as being alive, and so was without end. As Jon bats, Ames tries to listen to his body. He has not thought about his dog in a long time. Does he still have a dog? In his detransition, he supposed he'd get his dog back, but he didn't. He has simply lost the vibrancy of both pain and pleasure. The world has receded to a tolerable distance, the colors unsaturated, while the dog stayed dead.

One chapter of my life seemed to have ended; perhaps the whole book was closing. Instead of being the pastoral figure aiding a life transition, I found myself the sheep, lost and confused. Severe illness wasn’t life-altering, it was life-shattering. It felt less like an epiphany—a piercing burst of light, illuminating What Really Matters—and more like someone had just firebombed the path forward. Now I would have to work around it.

During my crusade through self-discovery, I am continuously reminded that I am a student, and I will always be one. That is the gift even when we feel uncertain or lost in our current season. In order to grow, we, like the transition of autumn and rebirth of spring, must also prepare to shed and begin again. In pursuance of blooming, there must be rain. As we wait for the downpour to cease and new light to emerge, patience is our best and dearest friend. The sun will be on the horizon again, eventually.

It’s only natural to feel lost or alone when there is so much change surrounding you, and you can see your life changing from what it was to what it is now. Don’t overthink these emotions—understand that it’s all part of your ever-evolving journey. Understand that the way we process all of these changes is different for everyone. Understand that it’s totally normal to feel all kinds of different emotions through this transitional period. And most importantly, know that no matter how alone you feel, you have so much support behind you.

The major first point to understand in making sense of the moral reasoning of emerging adults, then, is that most do not appeal to a moral philosophy, tradition, or ethic as an external guide by which to think and live in moral terms. Few emerging adults even seem aware that such external, coherent approaches or resources for moral reasoning exist. Instead, for most emerging adults, the world consists of so many individuals, and each individual decides for themselves what is and isn’t moral and immoral. Morality is ultimately a matter of personal opinion.

Fuchsia took three paces forward in the first of the attics and then paused a moment to re-tie a string above her knee. Over her head vague rafters loomed and while she straightened her-self she noticed them and unconsciously loved them. This was the lumber room. Though very long and lofty it looked relatively smaller than it was, for the fantastic piles of every imaginable kind of thing, from the great organ to the lost and painted head of a broken toy lion that must one day have been the plaything of one of Fuchsia's ancestors, spread from every wall until only an avenue was left to the adjacent room. This high, narrow avenue wound down the centre of the first attic before suddenly turning at a sharp angle to the right. The fact that this room was filled with lumber did not mean that she ignored it and used it only as a place of transit. Oh no, for it was here that many long afternoons had been spent as she crawled deep into the recesses and found for herself many a strange cavern among the incongruous relics of the past. She knew of ways through the centre of what appeared to be hills of furniture, boxes, musical instruments and toys, kites, pictures, bamboo armour and helmets, flags and relics of every kind, as an Indian knows his green and secret trail. Within reach of her hand the hide and head of a skinned baboon hung dustily over a broken drum that rose above the dim ranges of this attic medley. Huge and impregnable they looked in the warm still half-light, but Fuchsia, had she wished to, could have disappeared awkwardly but very suddenly into these fantastic mountains, reached their centre and lain down upon an ancient couch with a picture book at her elbow and been entirely lost to view within a few moments.

Old friend, I am writing to you again The infamous tale of squandered love To have my denial broken by myself To have accepted past for my behove To have grown into a man of honor To have embraced the code of chivalry To have been reborn as a bird of myth To have caught lies in nightly reverie Lost myself in this chronic transition I regret the love wasted, in-between Who knew life can just be happy or full If only the great men ere had foreseen As humbled as I have become due this I’m failing to see the point of these rhymes So old friend, do tell me what is better Death, endured once or a zillion times?

It’s strange territory, this desertland between maidenhood and motherhood. I suppose it was ingrained from an early age that one stage naturally and effortlessly follows the next. Yet, here I stand, longing to make that transition, both ready and eager to enter an elusive place, the door to which remains tightly shut. So, I rest on the periphery, a wandering nomadic drifter waiting my turn. I am lost in an eternal dance of emotion, shifting between hopefulness, grief, frustration and fear. Some days I feel strongly that my time is coming soon and I will be a mother. Other days I am impatient and not so sure it will ever happen for me.

The Maya did not emerge from the lost tribes of Israel or Atlantis. Instead, based on overwhelming evidence from linguistics, physical anthropology, and archaeology, ancestors of all New World people, including the Maya, migrated from Asia as nomadic hunters and gatherers. The debate surrounds the timing of their arrival in the Yucatan region and whether the migration across the Bering Strait occurred at about 12,000 BCE, 40,000 BCE or even earlier. Scholars continue to debate whether the Maya made the transition from hunting and gathering to farming villages in the lowland areas they occupied or if it spread into the lowlands from elsewhere.

All family narratives take one of three shapes,” Marshall explained. First is the ascending family narrative: We came from nothing, we worked hard, we made it big. Next, the descending narrative: We used to have it all. Then we lost everything. “The most healthful narrative,” he continued, “is the third one.” It’s called the oscillating family narrative. We’ve had ups and downs in our family. Your grandfather was vice president of the bank, but his house burned down. Your aunt was the first girl to go to college, but she got breast cancer. Children who know that lives take all different shapes are much better equipped to face life’s inevitable disruptions.

[T]he intense cathexis of longing which is concentrated on the missed or lost object (a cathexis which steadily mounts up because it cannot be appeased) creates the same economic conditions as are created by the cathexis of pain which is concentrated on the injured part of the body. [...] The transition from physical pain to mental pain corresponds to a change from narcissistic cathexis to object cathexis. An object-presentation which is highly cathected by instinctual need plays the same role as a part of the body which is cathected by an increase of stimulus. The continuous nature of the cathectic process and the impossibility of inhibiting it produce the same state of mental helplessness.

All that was left was the recollection of having had a good idea, a recurrent experience of having had a good, an excellent, a most important idea, a truly fundamental idea, but one never remembered itself the idea from one moment to the next, memory was something you simply couldn’t depend on, a man’s memory set him traps he’d walk into and find himself hopelessly lost in, Konrad said, a man’s memory lured him into a trap and then deserted him; it happened over and over again that a man’s memory lured him into a trap, or several traps, thousands of traps, and then deserted him, left him all alone, alone in limitless despair because he felt drain of all thought; Konrad had come to observe this geriatric phenomenon and had begun to be more and more terrified of it, he was in fact prepared to state that a man’s youthful memory was capable of turning into an old man’s memory from one moment to the next, with no warning whatsoever, suddenly you found yourself with an old man’s memory, unprepared by such warning signals as a failure , from time to time, in trifling matters, brief lapses of omissions, the way a mental footbridge or gangplank might give a bit as one passed over it; no, old age set in from one moment to the next, many a man made this abrupt passage from youth to age quite early in life, a sudden shift from being the youngest to the oldest of men, a characteristic of so-called brain workers, who tended, basically, not to have a so-called extended youth, no gradual transitions from youth to age, with them the change occurred momentarily, without warning, suddenly, mortally, you found yourself in old age. (…) An old man needs a crutch, he needs crutches, every old man carries invisible crutches, Konrad said, all those millions and billions of old people on crutches, millions, billions, trillions of invisible crutches, my friend, no one else may see them but I see them, I am one of those who cannot help seeing those invisible billions, trillions of crutches, there’s not a moment, Konrad said, in which I do not see those billions, those trillions of crutches. Those millions of ideas, he said, that I had and lost, that I forgot from one moment to the next. Why I could populate a vast metropolis of thought with all those lost ideas of mine, I could keep it afloat, a whole world, a whole history of mankind could have lived on all the ideas that I lost. How untrustworthy my memory has become!

Then I walked down the Cours Belsunce. The nets were stretched out to dry. A couple of women mending them looked quite lost in the huge square. I had never seen them doing this before. I'm sure that I haven't seen most of the really important things that happen in this city. To see the things that matter, you have to feel that you want to stay. Cities shroud themselves from those who're just passing through. I picked my way carefully among the nets. The first stores were just opening, and the first newspaper boys were yelling the headlines. The newspaper boys, the fishermen's wives on the Belsunce, the shopkeepers opening their stores, the workers going to work the early shift - they were all part of the masses who would never leave no matter what happened. The thought of leaving this place was as unlikely to occur to them as to a tree or a clump of grass.

Such moments are too often lost, the private interludes between the tribal gatherings, the transit between destinations, when the city becomes an intimate landscape, a secret shared by two. This was once their neighborhood and she wants to reclaim it for a little while, to walk past the apartment where they spent so much of their lives, even if it makes her sad thinking of all that transpired there, and all that’s lost. It makes her melancholy to imagine that she might never be here again, that these blocks, their former haunts, and their old building will outlast them; that the city is supremely indifferent to their transit through its arteries, and to their ultimate destination. For now, she wants just to be in between. She knows that later it won’t be the party she will remember so much as this, the walk with her husband in the crisp autumn air, bathed in the yellow metropolitan light spilling from thousands of windows, this suspended moment of anticipation before arrival.

Brown's left melancholic is a depressive who believes he is realistic; someone who no longer has any expectation that his desire for radical transformation could be achieved, but who doesn't recognise that he has given up. In her discussion of Brown's essay in 'The Communist Horizon', Jodi Dean refers to Lacan's formula: 'the only thing one can be guilty of is giving ground relative to one's desire' and the shift that Brown describes - from a left that confidently assumed the future belonged to it, to a left that makes a virtue of its own incapacity to act - seems to exemplify the transition from desire (which in Lacanian terms is the desire to desire) to drive (an enjoyment through failure). The kind of melancholia I'm talking about, by contrast, consists not in giving up on desire but in refusing to yield. It consists, that is to say, in a refusal to adjust to what current conditions call 'reality' - even if the cost of that refusal is that you feel like an outcast in your own time

Men are important only in relation to other men, in their usefulness, in the service they render. Unless you understand that completely, you can expect nothing but one form of misery or another. Why make such a cosmic tragedy out of the fact that you've found yourself feeling cruel toward people? So what? It's just growing pains. One can't jump from a state of animal brutality into a state of spiritual living without certain transitions. And some of them may seem evil. A beautiful woman is usually a gawky adolescent first. All growth demands destruction. You can't make an omelet without breaking eggs. You must be willing to suffer, to be cruel, to be dishonest, to be unclean-anything, my dear, anything to kill the most stubborn of roots, the ego. And only when it is dead, when you care no longer, when you have lost your identity and forgotten the name of your soul--only then will you know the kind of happiness I spoke about, and the gates of spiritual grandeur will fall open before you.

Once, traveling at night, I fell asleep in the passenger seat of a moving car, lulled by the noise and motion into an illusion of serene weightlessness. The driver of the car took a bridge too fast and lost control, and I woke from my floating dream straight into the glare of headlights and the sickening sensation of falling at high speed. That abrupt transition is as close as I can come to describing the feeling I experienced, but it falls woefully short. I could say that my field of vision contracted to a single dark spot, then disappeared altogether, leaving not darkness, but a bright void. I could say that I felt as though I were spinning, or as though I were being pulled inside out. All these things are true, yet none of them conveys the sense I had of complete disruption, of being slammed very hard against something that wasn’t there. The truth is that nothing moved, nothing changed, nothing whatever appeared to happen and yet I experienced a feeling of elemental terror so great that I lost all sense of who, or what, or where I was. I was in the heart of chaos, and no power of mind or body was of use against it. I

Since my prior requests for office time are routinely ignored, I am now resorting to this: I need officetime everyday! I need officetime everyday! I need office time everyday! I need office time everyday! I need office time everyday! I need officetime everyday! I need officetime everyday! I need officetime everyday! I need officetime everyday! I need office time everyday! I need office time everyday! I need office time everyday! I need officetime everyday! I need officetime everyday! I need officetime everyday! I need officetime everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Not just once a week or some days, everyday! Breaks or transition times between meetings are not office time. Breaks or transition times between meetings are not office time. Breaks or transition times between meetings are not office time. Breaks or transition times between meetings are not office time. Breaks or transition times between meetings are not office time. Breaks or transition times between meetings are not office time. Breaksor transition times between meetings are not officetime. If this doesn't change immediately, I will just start unilaterally cancelling things every day. If this doesn't change immediately, I will just start unilaterally cancelling things every day. If this doesn't change immediately, I will just start unilaterally cancelling things every day. If this doesn't change immediately, I will just start unilaterally cancelling things every day. If this doesn't change immediately, I will just start unilaterally cancelling things every day. Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?! Have I made myself clear, finally?!

When tragedy established itself in England it did so in terms of plots and spectacle that had much more to do with medieval apocalypse than with the mythos and opsis of Aristotle. Later, tragedy itself succumbs to the pressure of 'demythologizing'; the End itself, in modern literary plotting loses its downbeat, tonic-and-dominant finality, and we think of it, as the theologians think of Apocalypse, as immanent rather than imminent. Thus, as we shall see, we think in terms of crisis rather than temporal ends; and make much of subtle disconfirmation and elaborate peripeteia. And we concern ourselves with the conflict between the deterministic pattern any plot suggests, and the freedom of persons within that plot to choose and so to alter the structure, the relation of beginning, middle, and end. Naïvely predictive apocalypses implied a strict concordance between beginning, middle, and end. Thus the opening of the seals had to correspond to recorded historical events. Such a concordance remains a deeply desired object, but it is hard to achieve when the beginning is lost in the dark backward and abysm of time, and the end is known to be unpredictable. This changes our views of the patterns of time, and in so far as our plots honour the increased complexity of these ways of making sense, it complicates them also. If we ask for comfort from our plots it will be a more difficult comfort than that which the archangel offered Adam: How soon hath thy prediction, Seer blest, Measur'd this transient World, the race of Time, Till time stands fix'd. But it will be a related comfort. In our world the material for an eschatology is more elusive, harder to handle. It may not be true, as the modern poet argues, that we must build it out of 'our loneliness and regret'; the past has left us stronger materials than these for our artifice of eternity. But the artifice of eternity exists only for the dying generations; and since they choose, alter the shape of time, and die, the eternal artifice must change. The golden bird will not always sing the same song, though a primeval pattern underlies its notes. In my next talk I shall be trying to explain some of the ways in which that song changes, and talking about the relationship between apocalypse and the changing fictions of men born and dead in the middest. It is a large subject, because the instrument of change is the human imagination. It changes not only the consoling plot, but the structure of time and the world. One of the most striking things about it was said by Stevens in one of his adages; and it is with this suggestive saying that I shall mark the transition from the first to the second part of my own pattern. 'The imagination,' said this student of changing fictions, 'the imagination is always at the end of an era.' Next time we shall try to see what this means in relation to our problem of making sense of the ways we make sense of the world.

Snuggle Time Sometimes I yell. Sometimes I hurry. Sometimes I fuss. And sometimes I worry. All is not lost. Everything is fine. I love you so much. Now it’s snuggle time! Preparation and Instructions: Each day, designate a “snuggle time.” This is a five-minute time-out from the hustle of life. The Game: To make a gentle transition from a busy time to a snuggle time, say the rhyme. This rhyme is the signal for both you and the child to locate each other and settle in together. Snuggle time is the time to hold each other, rock in a chair, or read a book.

While MTA officials were completing the assessment of their needs, they learned that President Carter was not going to be the system’s savior. On November 4, he lost his reelection bid to Ronald Reagan, a California Republican who wanted to slash federal aid to urban areas. Three weeks after the election, the MTA board issued a detailed report proposing a ten-year, $14.4 billion capital program to restore the system to a state of good repair. Most importantly, the board suggested ways to pay for the capital program and new legislation that would streamline the process so that projects could be completed in a more cost-effective and timely manner.44 Ravitch said, “I will not cease for a minute petitioning the government to provide more capital funding. But on the other hand, we should not put our heads in the sand and think that we have fulfilled our responsibilities at the MTA merely by exhorting elected officials to provide funds which, as a practical matter, are simply not available.” That is why Ravitch was prepared for the MTA to take on billions of dollars in new debt to pay for improvements. He suggested increasing the maximum amount of bonds that the MTA’s Triborough Bridge and Tunnel Authority (TBTA) could issue, and allowing its bond proceeds to be used for transit improvements, something it had never done before. He also proposed that the MTA be able, for the first time, to issue bonds that would be paid back from future fares.

But then, this treachery is at the heart of love. That two people’s needs are never the same. That while it involves fulfillment through another, you understand more about sovereignty. That your desire and the other’s independence of will would always be in an elusive chase. That some might be transiting through love because they are conditioned to do things at appropriate stages, like other life activities, others might be totally transformed by it. That two in love might be looking in one direction but never at the same thing. This struggle to get the lover to see what you see is futile and yet a deep desire. Much later she was to grow up and she learn more. And even though Nanaki felt bereft of love and heart broken and utterly abandoned, even some seemingly seeped in love could be having a heart break. The desire to be understood is primeval too. It might be forgotten for a while in the euphoria of new love. But it resurfaces like a lost child come home. You can’t shut the door. You got to take it in. The tussle then begins.

... When infectious diseases lost their hold as the major causes of death, the industrialised world underwent a shift, known as the 'epidemiological transition' and chronic diseases, such as heart disease and cancer, replaced infections as the major causes of death and poor health.

Right/Wrong Things To Say To A Client About Wardrobe Transition Don’t Say… I can see you have lost your edge for dressing. It’s so sad when you see a person lose their identity. Do Say… I am so glad you called me. I am thrilled that we get this time to work together and define your next great life adventure. Let’s get started. This is what I’m trained to do, you’re in great hands! It’s my pleasure to help you today.

The minority stress model is also, conveniently, the go-to explanation for the phenomenon of detransition. A speaker at the AACAP 2022 annual meeting41 explained that when, after social transition and medical treatments, people decide to turn back and live in congruence with their sex, it does not necessarily mean they regret transitioning. “For a small minority, gender trajectories are non-linear and dynamic.” These individuals have “evolving paths.” It is simply “a shift in expression,” and “internal and external factors” must be considered, including family and society stigma. Conservative homes and the military were mentioned.

Our fear of death seems to me to be an error of evolution. Many animals react instinctively with terror and flight at the approach of a predator. It is a healthy reaction, one that allows them to escape from danger. But it’s a terror that lasts an instant, not something that remains with them constantly. Natural selection has produced these big apes with hypertrophic frontal lobes, with an exaggerated ability to predict the future. It’s a prerogative that’s certainly useful but one that has placed before us a vision of our inevitable death, and this triggers the instinct of terror and flight. Basically, I believe that the fear of death is the result of an accidental and clumsy interference between two distinct evolutionary pressures—the product of bad automatic connections in our brain rather than something that has any use or meaning. Everything has a limited duration, even the human race itself. (“The Earth has lost its youthfulness; it is past, like a happy dream. Now every day brings us closer to destruction, to desert,” as Vyasa has it in the Mahābhārata.129) Fearing the transition, being afraid of death, is like being afraid of reality itself; like being afraid of the sun. Whatever for?

merchants in Genoa began to draw up insurance contracts, which would pay out if stocks were lost in transit.

Love and time It was as if time had gone on a vacation, At least it was not there where I was now, Because there I could not feel her sensation, So it was a world without her beauty, thus a world without love, Time appeared to transition from one moment to another, But I could not feel its presence, For a while I thought I was in a world, that was some other, As my heart did not experience life’s romance, In her absence time appeared to be on a vacation, The world seemed to have come to a sudden halt, Without her, world’s charms had lost all their traction, And I wondered whether it was my or time’s fault, Everything and everyone moved, and life happened just like any day, But to me somehow time appeared to be somewhere else, Because it felt it was not here today, And maybe only her presence can convince me it is false, Maybe time has drowned in the past, Forgotten somewhere in her infinite memories, And my mind still recreates only moments from the past, And convinces the heart to keep beating for the sake of her old stories, Or is it that the present is an illusion of shadows, Shadows from the past, her and my past, And the present only from this past borrows, So I am in this illusion of timelessness cast, But whatever it might be, Whether time is here or somewhere else, She, her memories; are intact within me, And my every heartbeat still says, there cannot be anyone else, So, there is no need to seek time that has vanished suddenly, Because I have installed her memories everywhere, And now time has left me in my peaceful corner knowingly, So I believe, time is somewhere else, but not here, not here, And my love Irma, let me escape with you into this corner, Where time has no business, And just be your lover, And let that be my only business, For time will then lose its pride, someday, in that somewhere, where it has fled, And it will offer us it's rarest gift of eternity, Because my love, a rose by its own thorn is never hurt or bled, So instead of time, we shall live in the love’s sanity, Where time serves no purpose, Because everything exists for everything, There life offers no fake pose, It is then that love becomes a true virtue and not just a thing!

Similar situations were reported from the Netherlands: some Romanian Jews with Dutch visas went directly to Israel via Vienna; others came to the Netherlands with a visa for a third country, often in Latin America; and some tried to stay in Holland.29 Although it is not clear which option Alfred and Cesarina S. or people in the reported cases from the Netherlands eventually chose—staying in the transit country, moving to another country, or making Aliyah after all—it is important to note that they possessed these different options once they had left Romania. As emigrants from the Eastern Bloc in the West, they were in a relatively comfortable position, since deportation back to socialist Eastern Europe was generally not an option for their host countries when bloc confrontation was at its peak.30 The guaranteed possibility of being received in Israel as Jews constituted an additional safety net against the danger of ending up lost in transit.

She knew enough about it—the transition pureblooded Fae, and some demi-Fae, went through once their bodies locked into immortal youth. It was a rough process, their bodies and magic needing months to adjust to the sudden freezing and reordering of their aging process. Some Fae had no control over their power—some lost it entirely during the time it took to Settle.

Nations and cultures are living creatures that do not cease to exist merely because they have lost a war. They must transition – either through order or varying degrees of chaos – to another existence and another reality.

at twilight it was different. Everything shifted. Everything changed. This was when Cindy often saw the poor little girl passing through her room. It was when creatures would stand at attention then cower for no apparent reason. It was the time of day and night when it was both, when everything attained an enhanced level of clarity amidst vague and nondescript transition known to open a passage; a portal to the past and the future, so to reach across dimensions with relative ease. To acknowledge and to touch them with eyes that could hardly believe what they saw, as spirits were much more than meets the eye of the beholder, there was always a sense of needing to know more, of there being something else to learn. Even moments of horror provided an equivalent fascination for children who still viewed the world with wide-eyed wonder. They were lost, finding their way in the dark, navigating between dimensions or traveling at light speed across the Universe, just like the spirits, finding their way home. _____________________________________

Love and time It was as if time had gone on a vacation, At least it was not there where I was now, Because there I could not feel her sensation, So it was a world without her beauty, thus a world without love, Time appeared to transition from one moment to another, But I could not feel its presence, For a while I thought I was in a world, that was some other, As my heart did not experience life’s romance, In her absence time appeared to be on a vacation, The world seemed to have come to a sudden halt, Without her, world’s charms had lost all their traction, And I wondered whether it was my or time’s fault, Everything and everyone moved, and life happened just like any day, But to me somehow time appeared to be somewhere else, Because it felt it was not here today, And maybe only her presence can convince me it is false, Maybe time has drowned in the past, Forgotten somewhere in her infinite memories, And my mind exclusively recreates moments, only from the past, And convinces the heart to keep beating for the sake of her old stories, Or is it that the present is an illusion of shadows, Shadows from the past, her and my past, And the present only from this past borrows, So I am in this illusion of timelessness cast, But whatever it might be, Whether time is here or somewhere else, She, her memories; are intact within me, And my every heartbeat still says, there cannot be anyone else, So, there is no need to seek time that has vanished suddenly, Because I have installed her memories everywhere, And now time has left me in my peaceful corner knowingly, So I believe, time is somewhere else, but not here, not here, And my love Irma, let me escape with you into this corner, Where time has no business, And just be your lover, And let that be my only business, For time will then lose its pride, someday, in that somewhere, where it has fled, And it will offer us it's rarest gift of eternity, Because my love, a rose by its own thorn is never hurt or bled, So instead of time, we shall live in the love’s sanity, Where time serves no purpose, Because everything exists for everything, There life offers no fake pose, It is then that love becomes a true virtue and not just a thing!

Israel, of course, was not a transit country due to its geographical location, but due to its designation as the default destination for Eastern European Jews—not all of whom planned on staying there. In fact, some of them never made it to the Jewish state at all. The logistics of transporting migrants to Israel were more complicated than to Germany; hence, it was more likely that people “got lost” on the way. Organized Jewish migrants used routes that were determined by Jewish Agency travel arrangements. An important relay in this migration arrangement was the port of Naples, where the streams of Eastern European and North African migrants to Israel converged. Naples had replaced Marseilles as the transit station for Jews from the Maghreb by the early 1960s due to the high concentration of North African Arabs in southern France and the resulting fear of friction this caused among the Israeli authorities.

Everybody winters at one time or another; some winter over and over again. Wintering is a season in the cold. It is a fallow period in life when you’re cut off from the world, feeling rejected, sidelined, blocked from progress, or cast into the role of an outsider. Perhaps it results from an illness or a life event such as a bereavement or the birth of a child; perhaps it comes from a humiliation or failure. Perhaps you’re in a period of transition and have temporarily fallen between two worlds. Some winterings creep upon us more slowly, accompanying the protracted death of a relationship, the gradual ratcheting up of caring responsibilities as our parents age, the drip-drip-drip of lost confidence. Some are appallingly sudden, like discovering one day that your skills are considered obsolete, the company you worked for has gone bankrupt, or your partner is in love with someone new. However it arrives, wintering is usually involuntary, lonely, and deeply painful. Yet it’s also inevitable.

No. You must stop wanting anything. You must forget how important Miss Catherine Halsey is. Because, you see, she isn’t. Men are important only in relation to other men, in their usefulness, in the service they render. Unless you understand that completely, you can expect nothing but one form of misery or another. Why make such a cosmic tragedy out of the fact that you’ve found yourself feeling cruel toward people? So what? It’s just growing pains. One can’t jump from a state of animal brutality into a state of spiritual living without certain transitions. And some of them may seem evil. A beautiful woman is usually a gawky adolescent first. All growth demands destruction. You can’t make an omelet without breaking eggs. You must be willing to suffer, to be cruel, to be dishonest, to be unclean—anything, my dear, anything to kill the most stubborn of roots, the ego. And only when it is dead, when you care no longer, when you have lost your identity and forgotten the name of your soul—only then will you know the kind of happiness I spoke about, and the gates of spiritual grandeur will fall open before you.

My hardest labor, however, happened in my head and heart as I made the transition in my spiritual quest from camel to lion. This phase of inner change involves one of the most dramatic paradigm shifts in the human psychological repertoire: the move from what psychologists call an “exogenous locus of control” to an “endogenous locus of control.” It means the process of dropping one’s dependency on external structures and establishing a sort of moral guidance system that comes from within.

It has introduced me to the role of ritual in mourning—the ceremonies that allow us to shoulder complicated feelings and confront loss; that make room for the seemingly paradoxical act of acknowledging the past as a path toward the future. It gets me thinking about the other ways we mark the crossing of thresholds: birthdays and weddings and baby showers, baptisms and bar mitzvahs and quinceañeras. These rites of passage allow us to migrate from one phase of our lives to another; they keep us from getting lost in transit. They show us a way to honor the space between no longer and not yet. But I have no predetermined rituals. They are mine to create. From a distance of several

Train yourself to accept the transition, learn from it, and then move on. Lost time and opportunities are gone forever. There is no way to regain them. So, make yourself a promise today to stop wasting time, and start training yourself to let go of your past.

You and my destiny! When was the last time I tried something for the first time? I thought about it for sometime, Then something reminded me of you, And I recalled the days spent together with you, The mornings were smooth, the days passed by without the unnecessary care, Everything seemed beautiful and fair, just because you were with me everywhere, And we did things silly and wise as well, and there were many acts we tried for the first time, I remember that, for example climbing a mountain and staring at the forest in silence as we lost every sense of time, It surely was first time, when I felt time was such an unwanted invention of the Universe, Because it loses its every existential value when two hearts learn how to converse, It was first time that I felt this when I was with you, Hearts in conversation, when everything was silent, even I, and even you, Yes, it was first time when I attempted many things for the first time, The sky looked clearer and truly blue, you stared into my eyes for hours and ah the beauty of the stillness of time, It was something I experienced first time then, but since you have left, it never happened again, Now the time is permanently still, and for me it is like the tired pendulum of the clock oscillating to and fro again and again, But nothing else except the pendulum moves, nothing else except the transition of days into nights takes place, Because everything is the same, the same days, the same nights, the same pendulum and the same place, Where nothing new happens and nothing at all for the first time happens either, Like a flower that is frozen in time, experiences no change in seasons and it hangs there in pain, longing to wither, So that new could seize its opportunity and seasons could render everything fresh, Alas it is a wish that exists forever as an imagination because time is strangely still and there is nothing alive and fresh, And when people ask me when was the last time you did something for the first time, I simply look at them, smile at their curiosity, and I tell them, well it was when I was with her, because that was a beautiful time, Where time hung as moments over everything, even our wishes and desires, And the world seemed a huge projection of our wishes and our beautiful desires. Maybe you would not understand because for you the moving pendulum represents time, But to me the spontaneous germination of feelings, the rhythmic movement of two conversing hearts is the actual signature of time, So you keep gazing at the oscillating pendulum of the clock on the wall, While I dwell with her, our memories, in the time’s eternal hall, Where it weaves moments of infinity around both of us as our hearts resume their conversation, Because two lovers are interested in destiny and not the destination!

How much science fiction have you read?” “A little. Not much.” “Well, lucky for you, I’ve read quite a bit.” He grinned. “In fact, you could say that’s why I’m here. I got hooked on that stuff when I was a kid, and by the time I got out of college, I’d pretty much decided that I wanted to see Mars.” He became serious again. “Okay, try to follow me. Although people have been writing about Mars since the 1700’s, it wasn’t until the first Russian and American probes got out here in the 1960’s that anyone knew what this place is really like. That absence of knowledge gave writers and artists the liberty to fill in the gap with their imaginations… or at least until they learned better. Understand?” “Sure.” I shrugged. “Before the 1960’s, you could have Martians. After that, you couldn’t have Martians anymore.” “Umm… well, not exactly.” Karl lifted his hand, teetered it back and forth. “One of the best stories on the disk is ‘A Rose For Ecclesiastes’ by Roger Zelazny. It was written in 1963, and it has Martians in it. And some stories written before then were pretty close to getting it right. But for the most part, yes… the fictional view of Mars changed dramatically in the second half of the last century, and although it became more realistic, it also lost much of its romanticism.” Karl folded the penknife, dropped it on his desk. “Those aren’t the stories Jeff’s reading. Greg Bear’s ‘A Martian Ricorso’, Arthur C. Clarke’s ‘Transit of Earth’, John Varley’s ‘In the Hall of the Martian Kings’… anything similar to the Mars we know, he ignores. Why? Because they remind him of where he is… and that’s not where he wants to be.” “So…” I thought about it for a moment. “He’s reading the older stuff instead?” “Right.” Karl nodded. “Stanley Weinbaum’s ‘A Martian Odyssey’, Otis Albert Kline’s ‘The Swordsman of Mars’, A.E. van Vogt’s ‘The Enchanted Village’… the more unreal, the more he likes them. Because those stories aren’t about the drab, lifeless planet where he’s stuck, but instead a planet of native Martians, lost cities, canal systems…” “Okay, I get it.” “No, I don’t think you do… because I’m not sure I do, either, except to say that Jeff appears to be leaving us. Every day, he’s taking one more step into this other world… and I don’t think he’s coming back again.

a fresh carrot from the garden has a complex flavor that is lost after a few days in transit.

one of the duties of the U.S. Navy, going all the way back to the early 1800s, the days of the Barbary pirates of North Africa, involves showing the flag. Safe passage of Navy ships ensures unmolested transit of merchant shipping, always the main conduit of all overseas trade whether in 1800 or 2000. Port calls projected U.S. influence ashore and kept markets open. Freedom of the seas, like all freedoms, must be exercised or it will atrophy.

Sky Burial   Standing ‘mongst the dogs all squint of eye and crane of neck until I named the circling turkey buzzard speck of cumulus nimbus. Such scavengers bring me pause. Earth was lying easy on her back and breathing into blue, a thermal sigh, lifting bird and wonder to where this one might fly. The expanse so vast along the glaciered seam of plains and mountains, distance and the silence held still a dusky moment for the bird to preen in copper light on rocky moraine, preparing for its earnest work. In Tibet, whether monk or peasant, in breaching death, the empty vessel is washed in water, in prayer, carried by solemn procession into thinning air, laid prone, left alone, sacred fare, shared by vultures as spirit migrates to a new birth, born again somewhere. If we are attending to the way, we pass through many deaths. Birds can be a sign of such transitions. Yes, the buzzard had me thinking I was once a starling lost in false murmurations. Today, my name is lone hawk on bare limb.

Are you so eager for war?” the drow asked, his face barely an inch from the elf’s. “Do you long to hear the screams of the dying, lying helplessly in fields amidst rows and rows of corpses? Have you ever borne witness to that?” “Orcs!” the elf protested. Drizzt grabbed him in both hands, pulled him forward, and slammed him back against the wall. Hralien called to Drizzt, but the dark elf hardly heard it. “I have ventured outside of the Silver Marches,” Drizzt said, “have you? I have witnessed the death of once-proud Luskan, and with it, the death of a dear, dear friend, whose dreams lay shattered and broken beside the bodies of five thousand victims. I have watched the greatest cathedral in the world burn and collapse. I witnessed the hope of the goodly drow, the rise of the followers of Eilistraee. But where are they now?” “You speak in ridd—” the elf started, but Drizzt slammed him again. “Gone!” Drizzt shouted. “Gone, and gone with them the hopes of a tamed and gentle world. I have watched once safe trails revert to wilderness, and have walked a dozen-dozen communities that you will never know. They are gone now, lost to the Spellplague or worse! Where are the benevolent gods? Where is the refuge from the tumult of a world gone mad? Where are the candles to chase away the darkness?” Hralien had quietly moved around the wall and walked up beside Drizzt. He put a hand on the drow’s shoulder, but that brought no more than a brief pause in the tirade. Drizzt glanced at him before turning back to the captured elf. “They are here, those lights of hope,” Drizzt said, to both elves. “In the Silver Marches. Or they are nowhere. Do we choose peace or do we choose war? If it is battle you seek, fool elf, then get you gone from this land. You will find death aplenty, I assure you. You will find ruins where once proud cities stood. You will find fields of wind-washed bones, or perhaps the remains of a single hearth, where once an entire village thrived. “And in that hundred years of chaos, amidst the coming of darkness, few have escaped the swirl of destruction, but we have flourished. Can you say the same for Thay? Mulhorand? Sembia? You say I betray those who befriended me, yet it was the vision of one exceptional dwarf and one exceptional orc that built this island against the roiling sea.” The elf, his expression more cowed, nonetheless began to speak out again, but Drizzt pulled him forward from the wall and slammed him back even harder. “You fall to your hatred and you seek excitement and glory,” the drow said. “Because you do not know. Or is it because you do not care that your pursuits will bring utter misery to thousands in your wake?

One of the worst disconnects of a business software development effort is seen in the gap between domain experts and software developers. Generally speaking, true domain experts are focused on delivering business value. On the other hand, software developers are typically drawn to technology and technical solutions to business problems. It’s not that software developers have wrong motivations; it’s just what tends to grab their attention. Even when software developers engage with domain experts, the collaboration is largely at a surface level, and the software that gets developed often results in a translation/mapping between how the business thinks and operates and how the software developer interprets that. The resulting software generally does not reflect a recognizable realization of the mental model of the domain experts, or perhaps it does so only partially. Over time this disconnect becomes costly. The translation of domain knowledge into software is lost as developers transition to other projects or leave the company. A different, yet related problem is when one or more domain experts do not agree with each other. This tends to happen because each expert has more or less experience in the specific domain being modeled, or they are simply experts in related but different areas. It’s also common for multiple “domain experts” to have no expertise in a given domain, where they are more of a business analyst, yet they are expected to bring insightful direction to discussions. When this situation goes unchecked, it results in blurred rather than crisp mental models, which lead to conflicting software models. Worse still is when the technical approach to software development actually wrongly changes the way the business functions. While a different scenario, it is well known that enterprise resource planning (ERP) software will often change the overall business operations of an organization to fit the way the ERP functions. The total cost of owning the ERP cannot be fully calculated in terms of license and maintenance fees. The reorganization and disruption to the business can be far more costly than either of those two tangible factors. A similar dynamic is at play as your software development teams interpret what the business needs into what the newly developed software actually does. This can be both costly and disruptive to the business, its customers, and its partners. Furthermore, this technical interpretation is both unnecessary and avoidable with the use of proven software development techniques. The solution is a key investment.

Language was critically important to the religious transition. The rise of Islam meant not just the eclipse of Christianity but the near annihilation of what had hitherto been the commonly spoken vernaculars of the Middle East and the Mediterranean world: of Syriac, Coptic, Greek, and Berber. Already in the eighth century, Arabic was the language of politics and administration from Spain into central Asia, although Persian and Turkish would both become critical vehicles for Islamic thought and culture. From the earliest years of the Muslim era, the Arabic language and its attendant culture exercised a magnetic pull for non-Muslims, even for church leaders. As early as 800, Christians like Theodore Abu Qurrah, a Melkite bishop born in Edessa, were publishing their treatises in Arabic. The greatest Eastern Christian philosopher of the tenth century, Yahya ibn 'Adi, wrote in Arabic and lived in a thoroughly Arabized intellectual world. Even in the self-confident world of Syriac literature, ninth-century hymn writers began introducing the Arabic poetic device of rhyme.14

What I’m trying to get across is, we all suffer feelings of loss and despair when grieving for a friend or relative that has transitioned, but after learning and knowing that no one that goes home is “lost”, but is right where they should be, it means that we often create our own victimhood by retreating into an all-encompassing state of grief.

So much was lost - names, faces, ages, ethnic identities - that African Americans must do what no other ethnic group writ large must do: take a completely shattered vessel and piece it together, knowing that some pieces will never be recovered. This is not quite as harrowing or hopeless as it might sound I liken it to the Japanese art of kintsugi, repairing broken vessels using gold. The scars of the object are not concealed, but highlighted and embraced, thus giving them their own dignity and power. The brokenness and its subsequent repair are a recognized part of the story of the journey of the vessel, not to be obscured, and change, transition, and transformation are seen as important as honoring the original structure and its traditional meaning and beauty.

Young people need to be loved, to put it as plainly as possible. They need to be engaged, challenged, mentored, and enjoyed. They, like every human being, need to be appropriately cared for, no matter how autonomous and self-sufficient they may think they are.

many in the social sciences like to think of themselves as “value neutral.” We don’t particularly believe in that. We do believe that social science should do its best to avoid distorting biases, to prevent ideologies from skewing its findings, in order in the end to describe and explain what is true about what is real in social life. But note that that depends not on “value neutrality” but on its opposite: on value commitments to truth, scientific integrity, accountability, and so on. Those are nothing if not values driven by beliefs in what is good. Good science is thus always based not on bracketing or setting aside particular human notions of what is good, but rather on an absolute commitment to particular goods, like telling the truth, being willing to be shown to be wrong, etcetera.

The most durable kind of change is that which is people-driven. In each of our transitions - from colonialism to independence, to development and to democracy – the political order lasted because there was a significant degree of public support. And in fact, it was only when a particular regime lost the public that the system crumbled and gave way to the next one.

The time is ripe for confronting consumption. Not only are ecological problems like climate change more pressing than ever, consumerism has lost some of its allure in its North American epicenter. A majority of Americans already feel that their quality of life is suffering because of overemphasis on work and material gain. Encroachment of work and shopping on leisure time has millions of people searching for ways to restore balance in their lives—through lifestyles that trade money for time, commercialism for community, and things for joy. These people—”downshifters” or practitioners of “voluntary simplicity”—may one day attract the majority to their way of life by demonstrating that less stuff can mean more happiness. A North America that prospers without overusing the Earth—a sustainable North America—is entirely possible. All the pieces of the puzzle—from bike- and transit-friendly cities to sustainable farms to low-impact lifestyles—exist, scattered all over the continent. All that remains is for us to do the work of putting the pieces together.

Illusions of security, that's why transitions are hard, everything that we have become attached to, we'll eventually lose them. When the heart weeps for what is has lost, the soul rejoices for what is has gained

I am convinced that talent is almost a commonplace, something that almost everyone shares—as most people dream—but most people are inhibited by self-criticism before the event, so that many ideas are discarded or lost in transit between the brain and the manuscript. The great writer is doubtless one who allows all the things he thinks to pass into his writing. He has no tollkeeper at the gate, so to speak, allows even the seemingly ridiculous things to pass, tries to catch every nuance, every thought, knows that in the final form all things will be coherent. Between him and the fragmentary, unrealized writer there may be only this difference: that the latter has a very active tollkeeper, turning things back. —MARGUERITE YOUNG Almost

There are moments in one's life which are like frontier posts marking the completion of a period but at the same time clearly indicating a new direction. At such a moment of transition we feel compelled to view the past and the present with the eagle eye of thought in order to become conscious of our real position. […] At such moments, however, a person becomes lyrical, for every metamorphosis is partly a swan song, partly the overture to a great new poem, which endeavors to achieve a stable form in brilliant colors that still merge into one another. Nevertheless, we should like to erect a memorial to what we have once lived through in order that this experience may regain in our emotions the place it has lost in our actions.

On rare occasions, I find I have only to think about asking Eli for something—a transition from walk to trot, say, or a change of rhythm within the trot—for him to oblige me. At such moments, I believe that I have finally found my religion. I

The French transit visa became a grave obstacle for most. The problem became acute, since people had a passport, valid for only one year and the delays with the French transit visa and the Romanian exit visa - all this led inexorably towards the running out of the one-year validity of the passport. By the time the parents received their passports, my Father started to feel poorly. He felt nauseous, he lost appetite, he even lost the capacity to enjoy the prospect of finally leaving. The doctor, an old friend from Czernovitz, found nothing essentially wrong. He thought that after all these war years, Father was just worn out.

Bachofen, furthermore, is perfectly right in contending that the transition from what he calls "hetaerism" or "incestuous generation" to monogamy was brought about mainly by women. The more in the course of economic development, undermining the old communism and increasing the density of population, the traditional sexual relations lost their innocent character suited to the primitive forest, the more debasing and oppressive they naturally appeared to women; and the more they consequently longed for relief by the right of chastity, of temporary or permanent marriage with one man. This progress could not be due to men for the simple reason that they never, even to this day, had the least intention of renouncing the pleasures of actual group marriage. Not until the women had accomplished the transition to the pairing family could the men introduce strict monogamy—true, only for women. The

But when I married you I knew there was a chance that something could happen. Did I expect a normal life? Hell, no. You were a Navy SEAL, one of the most elite fighting machines in the country. I knew when the government called you were gone.” She choked out a laugh. “What woman would sign up for that craziness?” She heaved a great sigh and leaned against his back. “A woman who loved her fierce, dedicated warrior and knew his country would always take precedence over his family.” He shifted as if to argue but she rocked her head against him. “But the problem is, even after you left it was still taking precedence. I know you were worried about retribution because of what you had done over there, but the chances of that actually happening are so slim. And I realize that going from running a million miles a minute, saving people, shooting guns to suburban home life is a devastating change. I had hoped that the training job would be a good transition between the two, but it didn’t seem to even have a bearing.” “It did have a bearing,” he disagreed. “I had started to slow down. But you’re right. It’s so hard turning off the war machine. Over there you expect to be shot at. You expect to lose your best friends. When you sit in the dirt to talk to a guy and watch his head explode in front of you, it’s hard not to be that way.” Tears flooded her eyes and ran down her cheeks at the harsh visual, but Harper just breathed through it. Cat tightened her arms around his back, hoping her presence could help him in some small way. “I’m sorry.” He turned to look at her. “I’m not telling you this for sympathy. I just wanted you to understand how drastically different our lives were. I had to find a way to adapt to all those changes. Dr. Singh is helping me do that. And I’m beginning to see the light at the end of the tunnel.” He leaned forward and pressed a kiss to her forehead. “I’m amazed at all you’ve had to put up with and humbled that you’re willing to put up with more. For a while there I wondered if just letting you go wouldn’t be better for everyone.” “It wouldn’t,” she murmured, resting her head against his chest. “You are a part of us. We can’t let you go like that.” His

the signposts for the [pellagra] disease...resulted from a vitamin B3 (niacin) deficiency...linked to poverty and a corn-based diet. That indisputable truth was disputed for decades by many Southern citizens and politicians, who insisted that it was a story contrived by Northerners to denigrate Southern culture. The end result was many lost lives, much like the lost lives from COVID-19, that have resulted from inaction in many countries, coupled with an anti-science, anti-expertise mindset.

The rise of consciousness, synaptic pruning, hormonal shifts, and transitions in brainwave patterns, all expel the child from Eden and push it into the normal world. Adam and Eve always have to leave paradise to grow up.

So many of the women who come to me for therapy are tormented by their own ambivalence. They want more time with the baby, but also more time alone. Their children bring them indescribable joy, but also make them crazy. They are grateful for their husbands’ calm and stability while simultaneously resenting them for being less affected by the transition to parenthood. They are crying in hopeless frustration one moment and feeling surges of love and affection deeper than they’ve ever known in the next. “I’m losing my mind,” these women say. “No, you’re not,” I respond. “You’ve lost many things now that you’re a mother, but your mind is not one of them.” In actuality, these women have found their minds; they have found crevices and corners they didn’t know existed and hadn’t planned to visit. The same is true of their hearts.

What a good editor brings to a piece of writing is an objective eye that the writer has long since lost, and there is no end of ways in which an editor can improve a manuscript: pruning, shaping, clarifying, tidying a hundred inconsistencies of tense and pronoun and location and tone, noticing all the sentences that could be read in two different ways, dividing awkward long sentences into short ones, putting the writer back on the main road if he has strayed down a side path, building bridges where the writer has lost the reader by not paying attention to his transitions, questioning matters of judgment and taste. An editor’s hand must also be invisible. Whatever he adds in his own words shouldn’t sound like his own words; they should sound like the writer’s words.

As disciplinary norms lost their effectiveness, television was crafted into a machinery of regulation, introducing previously unknown effects of subjection and supervision. This is why television is a crucial and adaptable part of a relatively long transition (or changing of the guard) lasting several decades, between a world of older disciplinary institutions and one of 24.7 control.

What had been lost in the financial crisis and the leadership transition was trust, and it was a steep price to pay. Without trust, you can’t have the kind of culture that Reell once had. For that matter, you can’t be a small giant without trust. Once you’ve lost it, moreover, it’s extremely difficult to get back—especially if you lack consensus about the source of the problem and alignment around a course to follow.

Ive’s design team had obsessed over the rounded corners of the phone and become advocates of Bézier curves, a concept from computer modeling used to eliminate the transition breaks between straight and curved surfaces. The Bézier geometry gave the iPhone rounded corners that arched like a sculpture. A standard rounded corner consists of a single-radius arch or a quarter circle, whereas their curves were mapped through a dozen points, creating a more gradual and natural transition. Meanwhile, Forstall used a standard three-point curve in the corners of iPhone apps. Each time Ive opened his iPhone, he could see the difference between the phone’s carefully crafted corners and the software’s clunky corners. He was powerless to change those features because Jobs excluded him from software design meetings. He could only look at them and fume.

Public torture, in seventeenth-century Europe, created searing, unforgettable spectacles of pain and suffering in order to convey the message that a system in which husbands could brutalize wives, and parents beat children, was ultimately a form of love. … It seems to us that this connection – or better perhaps confusion – between care and domination is utterly critical to the larger questions of how we lost the ability freely to recreate ourselves by recreating our relationships with one another. It is critical, that is , to understanding how we got stuck, and why these days we can hardly envisage our own past or future as anything other than a transition from smaller to larger cages.

The shift in the political waters has its own riptide. The fracture on the right, the extremism, will find its voice or voices, and will roll in; then, like a rip current, it will pull away from shore, sucking, and drowning those voices as it does—they will be lost at sea. And while it may appear that we, the party, are lost at sea, the sea level itself will be rising, and the tidal wave, initially imperceptible, will build and slowly roll in. There will be a seamless transition unfolding in the corridors of power, a slow turn to the right that no one sees coming. In the name of what it means to be an American, we will spearhead the development, within the military, and outside it, of separatist soldiers, who believe that they are following the true wishes of their leaders culminating in the erosion of civil liberties under the guise of protection. This combined with the withering of local law enforcement, economic setbacks, and failing infrastructure will become part of a picture that coincides with a period of economic, social, and political unrest; the stabilization in this country will give rise to rogue non-politicians.

As to the question whether this modification is opportune, the fact must not be lost sight of that the Berlin Conference never intended to fix unalterably the economic system of the Free State, which, as was already then foreseen, would undergo radical modifications under the influence of progress, nor of establishing for an indefinite period regulations which may hinder, check, and even arrest its development. Provision was wisely made for the probability of future changes, which would require a certain latitude in economic matters in order to secure their easy realization... The moment has now come when the marvellous progress made by the infant State is creating fresh needs, when it would be only in accordance with wisdom and foresight to revise an economic system primarily adapted to a creative and transitional period. Can we blame the infant State for a progress which, in its rapidity, has surpassed the most optimistic forecasts? Can we hinder and arrest this progress in refusing her the means necessary for her development? Can we condemn the Sovereign who has already made such great sacrifices to support for an indefinite period a burden which daily becomes heavier, and at the same time impose upon him new and heavy expenses necessitated by the suppression of the slave-trade? We are convinced that there will be but one answer to these questions.

I don’t need a whole lot to be happy now. You want to have a roof over your head, to have a car, to have Internet. You need to have Internet, that’s just, there’s just no other way. Like your house is not really actually a habitable house if it doesn’t have Internet. You could live without water or trash, but not without Internet. -- young, Emerging Adults interviewed on their lifestyle.

The good we advocate is not to never judge anybody or anything. The good, rather, is to carefully and reasonably judge (weigh, appraise, discern and perhaps appropriately critique) all things in life – but always with an awareness of one's own fallibility, openness to learning and an interest in all moving closer to the truth.

The crucial distinction that these emerging adults are missing is the difference between the basis or reason for some moral truth and the effects of living according to that moral truth. Right moral living should normally have certain positive, patterned effects, at least over the long run. But that does not make those effects per se the reason why those things are morally right in the first place. If they are indeed morally right, they should remain so even if they sometimes fail to have those effects.

Another, more basic reason is that even being able to know or define in the first place what hurts or helps other people often itself requires reference to certain moral standards and understandings of what is good and bad.

It is not possible to devalue the body and value the soul. The body, cast loose from the soul, is on its own. Devalued, the body sets up a counterpart economy of its own, based also on the laws of competition, in which it devalues and exploits the spirit. These two economies maintain themselves at each other’s expense, living upon the other’s loss, collaborating without ceasing in mutual futility and absurdity. You cannot devalue the body and value the soul — or value anything else. —Wendell Berry, quoted by Christian Smith et al

-- not far beneath the surface appearance of happy, liberated emerging adult sexual adventure and pleasure lies a world of hurt, insecurity, confusion, inequality, shame, and regret.

[...] rites of passage allow us to migrate from one phase of our lives to another; they keep us from getting lost in transit. They show us a way to honor the space between no longer and not yet.

Who among us hasn’t lost a friend or several? Or decided to shed one ourselves? We take turns becoming the one who leaves. We make ghosts of ourselves and the ones we once loved. Like seasons we change, we transition into the next life. We try and fail to forget. We grow, outgrow and are outgrown. But none of it ever, ever seems to hurt any less.

It was a fine line to walk—insanity and reality. The lines were not made of rich, black charcoal, but that of a nebulous gray watercolor. The transition so vaguely defined that it might as well not even be there. And when the line was so arbitrary, I found myself lost between right and wrong.

It’s always ugly in the middle. At the root of transition is “transit,” a voyage from one place to another. As in any voyage, there is a departure, a disorienting time of travel and, finally, a destination. Transitions guru William Bridges calls the time between endings and new beginnings the “neutral zone,” a “neither here nor there” psychological space where identities are in flux and people feel they have lost the ground beneath their feet.

Brian Wecht was born in New Jersey to an interfaith couple. His father ran an army-navy store and enjoyed going to Vegas to see Elvis and Sinatra. Brian loved school, especially math and science, but also loved jazz saxophone and piano. “A large part of my identity came from being a fat kid who was bullied through most of my childhood,” he said. “I remember just not having many friends.” Brian double majored in math and music and chose graduate school in jazz composition. But when his girlfriend moved to San Diego, he quit and enrolled in a theoretical physics program at UC San Diego. Six months later the relationship failed; six years later he earned a PhD. When he solved a longstanding open problem in string theory (“the exact superconformal R-symmetry of any 4d SCFT”), Brian became an international star and earned fellowships at MIT, Harvard, and the Institute for Advanced Study in Princeton, New Jersey. He secured an unimaginable job: a lifetime professorship in particle physics in London. He was set. Except. Brian never lost his interest in music. He met his wife while playing for an improv troupe. He started a comedic band with his friend Dan called Ninja Sex Party. “I was always afraid it was going to bite me in the ass during faculty interviews because I dressed up like a ninja and sang about dicks and boning.” By the time Brian got to London, the band’s videos were viral sensations. He cried on the phone with Dan: Should they try to turn their side gig into a living? Brian and his wife had a daughter by this point. The choice seemed absurd. “You can’t quit,” his physics adviser said. “You’re the only one of my students who got a job.” His wife was supportive but said she couldn’t decide for him. If I take the leap and it fails, he thought, I may be fucking up my entire future for this weird YouTube career. He also thought, If I don’t jump, I’ll look back when I’m seventy and say, “Fuck, I should have tried.” Finally, he decided: “I’d rather live with fear and failure than safety and regret.” Brian and his family moved to Los Angeles. When the band’s next album was released, Ninja Sex Party was featured on Conan, profiled in the Washington Post, and reached the top twenty-five on the Billboard charts. They went on a sold-out tour across the country, including the Brooklyn Bowl in Las Vegas.

The Library of Congress, with other partners, continues to work on a new bibliographic framework (BIBFRAME). This framework will be an open-storage format based on newer technology, such as XML. A framework is merely a holder of content, and a more open framework will allow for easier access to stored metadata. While resource description and access (RDA) is a movement to rewrite cataloging rules, BIBFRAME is a movement to develop a new storage medium. The new storage framework may still use RDA as a means of describing content metadata, but it will move storage away from MARC to a new format based on standardized non-library technology. This new framework will encompass several important characteristics. It will transition storage of library metadata to an open format that is accessible for use by external systems, using standard technology employed outside of libraries. This will allow for libraries to share metadata with each other and with the rest of the Semantic Web. The new framework will also allow for the storage of both old and new metadata formats so that libraries may move forward without reworking existing records. Finally, the new framework will make use of formal metadata structure, as the benefit of named metadata fields has more power for search and discovery than the simple keyword searching employed by much of the Internet. Library metadata will become more important once its organized fields of information can be accessed by any standard non-library system. Embracing a new storage format for bibliographic metadata is much like adoption of a new computer storage format, such as moving your data storage from CD-ROM to an external USB hard drive; the metadata that libraries have created for decades will not be lost but will be converted to a new, more accessible, storage format, sustaining access to the information. Although these benefits may be seen by some, it can be expected that there may be resistance to changes in format as well. It will be no small undertaking to define how libraries will move forward and to then provide means for libraries to transition to new formats. Whatever transitions may be adopted, it will be important that libraries not abandon a structured metadata entry form in lieu of complete keyword formatting.

I feel such stillness, the stillness of listening to a story whose end I know. I am looking at times when people had a story to enact and the streets they walked upon were narrative passages. What kind of word is infrastructure? It is a word that proves we have lost our city. Our streets are for transit. Our stories are disassembled, the skyscrapers crowding us scoff at the idea of a credible culture.

Everybody winters at one time or another; some winter over and over again. Wintering is a season in the cold. It is a fallow period in life when you’re cut off from the world, feeling rejected, sidelined, blocked from progress, or cast into the role of an outsider. Perhaps it results from an illness or life event such as bereavement or the birth of a child; perhaps it comes from a humiliation or failure. Perhaps you’re in a period of transition and have temporary falling between two worlds. Some winterings creep upon us more slowly, accompanying the protracted death of a relationship, the gradual ratcheting up of caring responsibilities as our parents age, the drip-drip-drip of lost confidence. Some are appallingly sudden, like discovering one day that your skills are considered obsolete, the company you worked for has gone bankrupt, or your partner is in love with someone new. However it arrives, wintering is usually involuntary, lonely, and deeply painful. Yet it’s also inevitable. We like to imagine that it’s possible for life to be one eternal summer and that we have uniquely failed to achieve that for ourselves. We dream of an equatorial habitat, forever close to the sun, an endless, unvarying high season. But life‘s not like that.

Public torture, in seventeenth-century Europe, created searing, unforgettable spectacles of pain and suffering in order to convey the message that a system in which husbands could brutalize wives, and parents beat children, was ultimately a form of love. Wendat torture, in the same period of history, created searing, unforgettable spectacles of pain and suffering in order to make clear that no form of physical chastisement should even be countenanced inside a community or household. Violence and care, in the Wendat case, were to be entirely separated. Seen in this light, the distinctive features of Wendat prisoner torture come into focus. It seems to us that this connection - or better perhaps, confusion - between care and domination is utterly critical to the larger question of how we lost the ability freely tor create ourselves by recreating our relations with one another. It is critical, that is, to understanding how we got stuck, and why these days we can hardly envisage our own past or future as anything other than a transition from smaller to larger cages.

We were in America at last. The world was dark, but the lights on the high poles showed the way. The cars had lights too, red and white ones that blinked in front and back. The world was big and I was small and there were lights everywhere, and for the first time since we left Ban Vinai Refugee Camp and lived the six months that had felt like years in Phanat Nikhom Transition Camp to America, the dark was no longer full of the dead woman waiting for my soul. That night, I believed that if I followed the lights, I would never get lost in America, just as my mother and father had believed in the lights of Thailand, just as that night in the Mekong River would live forever inside of them—the night we got to America would live forever inside of me. The wind and the night and the lights. I had the feeling that my family had arrived at a place that was more perfect than we knew how to imagine. America was before me, my mother and father were close by me, and the world was open.

Stories of deceased loved ones coming to visit those who are dying are extremely common. Many palliative care providers have reported such occurrences. While death is indeed a frightening thing to most people, the experience of having those who we have loved and lost return to help ease the transition seems to be a source of immense comfort.

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Initial or mutual trust (the type of trust that makes us, irrationally, trust strangers) then enabled the complex planning that allowed man to transition from a tribe of hunter-gatherers whose fate depended on external factors to an agricultural society where complex, planned outcomes could be put into motion.

Van Degrift’s Ski Hut in Los Angeles became Southern California’s first ski shop when it began to sell ski equipment in 1931. In 1934, Walter Mosauer, a zoology professor at the University of California–Los Angeles, considered the father of skiing here and an avid proponent of the Arlberg technique, wrote the first instructional ski book to be published in Southern California, On Skis Over Mountains. Mosauer, along with fellow German Otto Steiner, began teaching downhill skiing techniques, launching a change in focus and transition from ski jumping to alpine skiing.

Altered, too, was the relative importance of nocturnal dreams. No longer did most sleepers experience an interval of wakefulness in which to ponder visions in the dead of night. With the transition to a new pattern of slumber, at once consolidated and more compressed, increasing numbers lost touch with their dreams and, as a consequence, a traditional avenue to their deepest emotions. It is no small irony that, by turning night into day, modern technology has helped to obstruct our oldest path to the human psyche. That, very likely, has been the greatest loss, to paraphrase an early poet, of having been “disannulled of our first sleep, and cheated of our dreams and fantasies.

We all have the ability to walk out of the gloomy prison of self-limiting, uncritical existence into the bright daylight of a boundless, deeply meaningful, and tremendously satisfying existence, with its attendant playful, exuberant, joyous wisdom. The infinite life is life unbound by time or space. Deaths are only doorways, transitions from one life-form to the next, just as sleep is only a passage from evening to a new day. Your every movement of body, speech, and mind arises from a beginningless past and resonates into an endless future. You are free and boundless in dimension, and also very real and unique. You are lost in oneness with the awesome infinite, yet you have infinite importance due to your total interconnectedness with all other beings. When self-centered and unhappy, you are a big problem for them, often engaged in life-and-death struggles. When enlightened, self-transcendent, boundlessly open, and truly happy, you can be the living solution to all their problems. Open your eyes and look at yourself carefully. Expand the concept of reality that you live by – your awareness of, and responsibility for, your own personal continuity. Everything you do now, your very breathing, flows from your sense of yourself as a living continuum and your drive to improve your state of being. You are a dynamic evolutionary process. There is no limit to how far you can develop positively into higher states of spirituality, understanding, love, happiness, and creativity. (p. 29)

As Capt. Picard said when he took his Singer to the shop, ‘Make it sew’.

I wonkily pitched a tent and in the name of ‘homely’ décor affixed to its interior an enormous poster of (who else?) Alien Sex Fiend. The greatest thrill that weekend was interviewing Half Man Half Biscuit – the folk-rock wits from the Wirral whose surreal-pop masterpiece Back In The DHSS had dominated the indie village in 1985 – in the back of their fag-fumed Transit van. The Smash Hits Glastonbury Team 1986 lasted one night out in the field before heading off mid-Saturday night for a delicious meal and a fluffy bed in a nearby swish hotel, photographs of which then became ‘a dream sequence’ printed in ver Hits, pretending we’d been (as if!) lying in the swamp for days.

Yoga transitions were a metaphor for other areas of my life. Sabbatical was a personal and professional change for me, but I could recognize that it was only a temporary condition, perhaps only a transition. It was easy to mistake it for something more permanent, but the lesson from yoga was clear: stay too long in transitions and the sense of grounding vanishes; hurry through transitions and the opportunity to set up a strong next position is lost.

When we are in a deeply spiritual transition we can lose interest in work, social interactions, and other life activities. We can feel lost when a familiar enthusiasm has vanished or we struggle to find the motivation to engage the world. This is a stage of awakening. It can last for a long time, and our old drives will not return in the same familiar forms. Peter was thirty-eight when he had an abrupt and intense energy awakening and psychic opening.

Even though there is a new situation in place and they have started to grapple with it, people are still in the neutral zone, feeling lost, confused, and uncertain. The beginning will take place only after they have come through the wilderness and are ready to make the emotional commitment to do things the new way and see themselves as new people. Starts involve new situations. Beginnings involve new understandings, new values, new attitudes, and—most of all—new identities.

3.​A new general manager arrives at a manufacturing plant and finds that there are multiple layers of supervision and management between him and the hourly workers. Real-time updates take too long to move up or down the line and are often inaccurate. Decisions are delayed until, finally, someone acts. Then implementation slows as it filters down level by level. “Too many managers,” he announces. “We’re going to trim the workforce and flatten the pyramid.” Of the 30 managers and supervisors, 8 are close to retirement, so they are offered enhanced benefits to retire. Three others are poor performers and are laid off, and five more are “reassigned”—which means “demoted,” although no one will admit that. “There,” says the GM. “Now we’re trim and efficient.” But as months go by the results get worse and worse. People are dragging their feet. Rumors abound. The GM keeps talking about how much better the new structure is than the old, hoping that somehow he can convince people to make it work. In logical terms it is better, but he doesn’t realize that his words sound hollow to people who have lost their familiar turf, their sense of self-worth, and many of their good friends.

In line with the total assault of scientific investigation and critical rationality on our most well-cherished and established intuitions, why should we expect the characteristics of reality to be trivial extensions of characteristics specific to the temporal-causal perspective of the subject? [...] Liberation from a model of time restricted to a particular contingent constitution does not rob the subject of its cognitive and practical abilities, but releases it from the shackles of its most entrenched dogmas about the necessity of the contingent features of its experience. In doing so, it sheds light on the prospects of what the subject of experience and the exercise of change in the world is and can be as it cognitively matures. The transition to a state where one is no longer afraid of being lost in time, having come to the realization that time accommodates no one, should be celebrated as the sign of rational maturity, rather than decried as a manifestation of the subject's impotency. It is in continuity with the critical attitude of rational agency to adopt a model of experience that can interrogate the most natural and established 'facts of experience' rather than corroborating them via the so-called fact that these are simply the ways in which we experience the world. As the extension of this interrogation, such a model should also enlarge the field of our experience, and in doing so, should theoretically and practically challenge popular yet puerile ideologies built around either a temporal account of progress or the second law of thermodynamics.

right now, we are living in a transition between Paradise Lost and Paradise Restored.

We have to have what fun we can, while we can. Who knows what may happen next?

Scotland's passage from a mainly pastoral and agrarian society to a commercial and industrial one was brutal, rapid and relentless. In that transition, an entire peasant class, the cottars - perhaps as much as half of the rural population - was lost forever. They and tens of thousands of even poorer people were forced off the land across the Lowlands, Highlands and islands. They ended up in towns, cities and planned villages, they worked in mills, mines, quarries and iron works, or they emigrated to other parts of the world, or became soldiers, sailors, engineers, administrators and merchants in the service of the British Empire or the companies that thrived under its bellicose protection. Many prospered, many did not.

Angela Liberatore” Says, Imagine this: someone in your city, feeling overwhelmed by anxiety or struggling with a relationship issue, reaches for their phone. They type “therapist near me” into the search bar, their finger hovering over the keyboard. Will your therapy center pop up like a beacon of hope, or will they get lost in a sea of generic listings? Local SEO, my friend, is the magic key that unlocks the door to increased visibility and a thriving therapy practice. It’s about ensuring your center ranks high in local search results, becoming the clear choice for those seeking support in your community. Now, SEO might sound intimidating, but fear not! It’s not some mystical code reserved for tech wizards. Here’s the thing: I used to be that therapist desperately trying to navigate the local SEO labyrinth. Let me tell you, it felt like wandering through a metaphorical filing cabinet blindfolded. But after some research and experimentation (okay, maybe a few late nights fueled by calming lavender tea!), I cracked the code. Now, my practice consistently shows up at the top of local searches, and I’m here to share the secrets with you. Embrace the Power of Google My Business (It’s Free!) Think of Google My Business (GMB) as your online storefront – it’s the first impression potential clients get of your practice. Here’s how to optimize your GMB listing: Claim and Complete Your Listing: Make sure your practice information is accurate and up-to-date – your address, phone number, website link, and hours of operation. Optimize Your Description: Don’t waste precious characters! Craft a compelling description highlighting your specialties and treatment approaches (e.g., “Helping individuals manage anxiety and navigate life transitions through evidence-based therapy”). Showcase Your Expertise: Add high-quality photos of your therapy space (focusing on calming details, not client areas), your team, and yourself. Pro Tip: Encourage satisfied clients to leave positive reviews on your GMB listing. Positive reviews not only boost your credibility but also act as social proof for potential clients.

As the transition from play-based to phone-based childhood proceeded, many children and adolescents were perfectly happy to stay indoors and play online, but in the process they lost exposure to the kinds of challenging physical and social experiences that all young mammals need to develop basic competencies, overcome innate childhood fears, and prepare to rely less on their parents. Virtual interactions with peers do not fully compensate for these experiential losses.

One thing that is clear is that the future of employment will be very volatile. Our big problem won’t be an absolute lack of jobs, but rather retraining and adjusting to an ever-changing job market. There will likely be financial difficulties—who will support people who lost their old job while they are in transition, learning a new set of skills? There will surely be psychological difficulties, too, since changing jobs and retraining are stressful. And even if you have the financial and psychological ability to manage the transition, this will not be a long-term solution. Over the coming decades, old jobs will disappear, new jobs will emerge, but the new jobs too will rapidly change and vanish. So people will need to retrain and reinvent themselves not just once but many times, or they will become irrelevant. If three years of high unemployment could bring Hitler to power, what might never-ending turmoil in the job market do to democracy?

In two years of research the best example of self-disruption I can find is Netflix. Netflix’s transition to streaming from DVD rental by mail was not nearly as smooth as many would like to remember it, but in hindsight it appears genius. Netflix was founded in 1997 as a DVD mail service and pretty rapidly rose to take huge market share from local video stores who could not compete with its vast range of titles. People soon appreciated the appeal of no late fees, the ability to have several movies out at the same time, as well as its unlimited consumption tariff. Always keen to keep abreast of the latest technology, in 2007 Netflix spent about $40 million to build data centres and to cover the cost of licensing for the initial streaming titles (Rodriguez, 2017). When internet speeds allowed, it introduced streaming as an additional service for its existing subscribers. Monthly fees remained the same, but those with more expensive tariffs were given access to more hours of streamed content. While it added something for free, it also helped give people a reason to upgrade to more expensive plans. Growth was impressive, the video libraries of streamed content rose, the share price rose impressively from $3 in 2007 to over $42 in 2011, and life was good. In September 2011 Netflix made a very bold move. It created two tariffs, and moved all its US subscribers onto two separate plans: the original DVD-by-mail service was to be called Qwikster; the other was a streaming service for a lower monthly fee. The market was shocked, and by December the stock price was below $10 and the company was in pieces. The company rapidly lost higher revenue DVD subscribers and within nine months profits were down by 50 per cent (Steel, 2015). And yet slowly things changed. First, the lower prices suddenly appealed to a much wider market, bringing in far more paying customers, allowing Netflix to buy more content and to slowly raise prices. Then Netflix started making its own original content, clearing out global streaming rights, and then at a flick of a switch it was able to expand globally. If Netflix had not disrupted itself it would be a very different company. It would rely on a massive physical distortion system, with very high costs. It would probably have lost out massively to YouTube and would have withered away as a mail-order DVD supplier. Instead, Netflix’s share price is now nearly $200, five times more than it was when it bravely self-disrupted, it operates in 190 countries, makes nearly $9 billion in revenue from over 110 million customers (Feldman, 2017). Today DVDs represent only 4 per cent of Netflix’s users. It seems that in 2011, when Wall Street was demanding the resignation of Reed Hastings for reinventing the business, they were wrong. From this you can see the pressure this approach places on leaderships, the confidence you need to have, the degree to which this antagonizes the market and everyone around you. This move takes balls. The confidence, conviction, and aggression, to change before you have to create your own future, is remarkable.

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