Love Virtually Book Quotes

No matter how old you are now. You are never too young or too old for success or going after what you want. Here’s a short list of people who accomplished great things at different ages 1) Helen Keller, at the age of 19 months, became deaf and blind. But that didn’t stop her. She was the first deaf and blind person to earn a Bachelor of Arts degree. 2) Mozart was already competent on keyboard and violin; he composed from the age of 5. 3) Shirley Temple was 6 when she became a movie star on “Bright Eyes.” 4) Anne Frank was 12 when she wrote the diary of Anne Frank. 5) Magnus Carlsen became a chess Grandmaster at the age of 13. 6) Nadia Comăneci was a gymnast from Romania that scored seven perfect 10.0 and won three gold medals at the Olympics at age 14. 7) Tenzin Gyatso was formally recognized as the 14th Dalai Lama in November 1950, at the age of 15. 8) Pele, a soccer superstar, was 17 years old when he won the world cup in 1958 with Brazil. 9) Elvis was a superstar by age 19. 10) John Lennon was 20 years and Paul Mcartney was 18 when the Beatles had their first concert in 1961. 11) Jesse Owens was 22 when he won 4 gold medals in Berlin 1936. 12) Beethoven was a piano virtuoso by age 23 13) Issac Newton wrote Philosophiæ Naturalis Principia Mathematica at age 24 14) Roger Bannister was 25 when he broke the 4 minute mile record 15) Albert Einstein was 26 when he wrote the theory of relativity 16) Lance E. Armstrong was 27 when he won the tour de France 17) Michelangelo created two of the greatest sculptures “David” and “Pieta” by age 28 18) Alexander the Great, by age 29, had created one of the largest empires of the ancient world 19) J.K. Rowling was 30 years old when she finished the first manuscript of Harry Potter 20) Amelia Earhart was 31 years old when she became the first woman to fly solo across the Atlantic Ocean 21) Oprah was 32 when she started her talk show, which has become the highest-rated program of its kind 22) Edmund Hillary was 33 when he became the first man to reach Mount Everest 23) Martin Luther King Jr. was 34 when he wrote the speech “I Have a Dream." 24) Marie Curie was 35 years old when she got nominated for a Nobel Prize in Physics 25) The Wright brothers, Orville (32) and Wilbur (36) invented and built the world's first successful airplane and making the first controlled, powered and sustained heavier-than-air human flight 26) Vincent Van Gogh was 37 when he died virtually unknown, yet his paintings today are worth millions. 27) Neil Armstrong was 38 when he became the first man to set foot on the moon. 28) Mark Twain was 40 when he wrote "The Adventures of Tom Sawyer", and 49 years old when he wrote "Adventures of Huckleberry Finn" 29) Christopher Columbus was 41 when he discovered the Americas 30) Rosa Parks was 42 when she refused to obey the bus driver’s order to give up her seat to make room for a white passenger 31) John F. Kennedy was 43 years old when he became President of the United States 32) Henry Ford Was 45 when the Ford T came out. 33) Suzanne Collins was 46 when she wrote "The Hunger Games" 34) Charles Darwin was 50 years old when his book On the Origin of Species came out. 35) Leonardo Da Vinci was 51 years old when he painted the Mona Lisa. 36) Abraham Lincoln was 52 when he became president. 37) Ray Kroc Was 53 when he bought the McDonalds Franchise and took it to unprecedented levels. 38) Dr. Seuss was 54 when he wrote "The Cat in the Hat". 40) Chesley "Sully" Sullenberger III was 57 years old when he successfully ditched US Airways Flight 1549 in the Hudson River in 2009. All of the 155 passengers aboard the aircraft survived 41) Colonel Harland Sanders was 61 when he started the KFC Franchise 42) J.R.R Tolkien was 62 when the Lord of the Ring books came out 43) Ronald Reagan was 69 when he became President of the US 44) Jack Lalane at age 70 handcuffed, shackled, towed 70 rowboats 45) Nelson Mandela was 76 when he became President

We love books because they are the greatest escape. That is because our own minds eye is the purest form of virtual reality.

She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person’s death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, though, the memory fades, and each year, you are left with an increasingly diminished version of the AI you had made when the person was alive.

Having had virtually no contact with the outside world for the last few weeks, Evan had temporarily forgotten the social norms governing shopping conduct or approaching celebrities in public.

She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person's death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, though, the memory fades, and each year, you are left with an increasingly diminished version of the AI you had made when the person was alive.

I have come to see this fear, this sense of my own imperilment by my creations, as not only an inevitable, necessary part of writing fiction but as virtual guarantor, insofar as such a thing is possible, of the power of my work: as a sign that I am on the right track, that I am following the recipe correctly, speaking the proper spells. Literature, like magic, has always been about the handling of secrets, about the pain, the destruction and the marvelous liberation that can result when they are revealed. Telling the truth, when the truth matters most, is almost always a frightening prospect. If a writer doesn’t give away secrets, his own or those of the people he loves; if she doesn’t court disapproval, reproach and general wrath, whether of friends, family, or party apparatchiks; if the writer submits his work to an internal censor long before anyone else can get their hands on it, the result is pallid, inanimate, a lump of earth. The adept handles the rich material, the rank river clay, and diligently intones his alphabetical spells, knowing full well the history of golems: how they break free of their creators, grow to unmanageable size and power, refuse to be controlled. In the same way, the writer shapes his story, flecked like river clay with the grit of experience and rank with the smell of human life, heedless of the danger to himself, eager to show his powers, to celebrate his mastery, to bring into being a little world that, like God’s, is at once terribly imperfect and filled with astonishing life. Originally published in The Washington Post Book World

Is it really true that you’re not perfect just the way you are? Can you see all the judgments that you have about yourself? Every judgment is just an opinion — it’s just a point of view — and that point of view wasn’t there when you were born. Everything you think about yourself, everything you believe about yourself, is because you learned it. You learned the opinions from Mom, Dad, siblings, and society. They sent all those images of how a body should look; they expressed all those opinions about the way you are, the way you are not, the way you should be. They delivered a message, and you agreed with that message. And now you think so many things about what you are, but are they the truth? You see, the problem is not really knowledge; the problem is believing in a distortion of knowledge — and that is what we call a lie. What is the truth, and what is the lie? What is real, and what is virtual? Can you see the difference, or do you believe that voice in your head every time it speaks and distorts the truth while assuring you that what you believe is the way things really are? Is it really true that you’re not a good human, and that you’ll never be good enough? Is it really true that you don’t deserve to be happy? Is it really true that you’re not worthy of love?

So one of my core themes in The Myth of Male Power—that history’s controlling force was not patriarchy, but survival—is still ignored. Instead, the leading universities’ women’s studies and “gender studies” courses still emanate from the Marxist and Civil Rights model of oppressor vs. oppressed. We’ll see in this book exactly why the dichotomy of oppressor/oppressed is both inaccurate and, more important, undermines love and women’s empowerment. In virtually every leading university this leads to a demonizing of men and masculinity that distorts the very essence of traditional masculinity—being socialized to be a hero by being willing to sacrifice oneself in war or in work. The possibility that being socialized to be disposable is not genuine power is, to this day, either considered radical, heretical, or, most frequently, not considered.

She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person’s death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, though, the memory fades, and each year, you are left with an increasingly diminished version of the AI

This is a remarkably sturdy research finding: kids are happiest when raised in a loving environment that holds their behavior to high standards, expects them to contribute meaningfully to the household, and is willing to punish when behavior falls short. And it flies in the face of virtually everything therapists and parenting books now exhort.

Love as a device. Whoever wants really to get to know something new (be it a person, an event, or a book) does well to take up this new thing with all possible love, to avert his eye quickly from, even to forget, everything about it that he finds inimical, objectionable, or false. So, for example, we give the author of a book the greatest possible head start, and, as if at a race, virtually yearn with a pounding heart for him to reach his goal. By doing this, we penetrate into the heart of the new thing, into its motive center: and this is what it means to get to know it. Once we have got that far, reason then sets its limits; that overestimation, that occasional unhinging of the critical pendulum, was just a device to entice the soul of a matter out into the open.

In 1970, Alix Kates Shulman, a wife, mother, and writer who had joined the Women's Liberation Movement in New York, wrote a poignant account of how the initial equality and companionship of her marriage had deteriorated once she had children. "[N]ow I was restricted to the company of two demanding preschoolers and to the four walls of an apartment. It seemed unfair that while my husband's life had changed little when the children were born, domestic life had become the only life I had." His job became even more demanding, requiring late nights and travel out of town. Meanwhile it was virtually impossible for her to work at home. "I had no time for myself; the children were always there." Neither she nor her husband was happy with the situation, so they did something radical, which received considerable media coverage: they wrote up a marriage agreement... In it they asserted that "each member of the family has an equal right to his/her own time, work, values and choices... The ability to earn more money is already a privilege which must not be compounded by enabling the larger earner to buy out of his/her duties and put the burden on the one who earns less, or on someone hired from outside." The agreement insisted that domestic jobs be shared fifty-fifty and, get this girls, "If one party works overtime in any domestic job, she/he must be compensated by equal work by the other." The agreement then listed a complete job breakdown... in other worde, the agreement acknowledged the physical and the emotional/mental work involved in parenting and valued both. At the end of the article, Shulman noted how much happier she and her husband were as a result of the agreement. In the two years after its inception, Shulman wrote three children's books, a biography and a novel. But listen, too, to what it meant to her husband, who was now actually seeing his children every day. After the agreement had been in effect for four months, "our daughter said one day to my husband, 'You know, Daddy, I used to love Mommy more than you, but now I love you both the same.

She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person's death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, through, the memory fades, and each year, you are left with an increasingly diminished version of the AI you had made when the person was alive.

Let me start with this: I am an apostate. I have lied. I have cheated. I have done things in my life that I am not proud of, including but not limited to: • falling in love with a married man nineteen years ago • being selfish and self-centered • fighting with virtually everyone I have ever known (via hateful emails, texts, and spoken words) • physically threatening people (from parking ticket meter maids to parents who hit their kids in public) • not showing up at funerals of people I loved (because I don’t deal well with death) • being, on occasion, a horrible daughter, mother, sister, aunt, stepmother, wife (this list goes on and on). The same goes for every single person in my family: • My husband, also a serial cheater, sold drugs when he was young. • My mother was a self-admitted slut in her younger days (we’re talking the 1960s, before she got married). • My dad sold cocaine (and committed various other crimes), and then served time at Rikers Island. Why am I revealing all this? Because after the Church of Scientology gets hold of this book, it may well spend an obscene amount of money running ads, creating websites, and trotting out celebrities to make public statements that their religious beliefs are being attacked—all in an attempt to discredit me by disparaging my reputation and that of anyone close to me. So let me save them some money. There is no shortage of people who would be willing to say “Leah can be an asshole”—my own mother can attest to that. And if I am all these things the church may claim, then isn’t it also accurate to say that in the end, thirty-plus years of dedication, millions of dollars spent, and countless hours of study and

I thought to myself, who is this excellent man Van Doren who being employed to teach literature, teaches just that: talks about writing and about books and poems and plays: does not get off on a tangent about the biographies of the poets or novelists: does not read into their poems a lot of subjective messages which were never there? Who is this man who does not have to fake and cover up a big gulf of ignorance by teaching a lot of opinions and conjectures and useless facts that belong to some other subject? Who is this who really loves what he has to teach, and does not secretly detest all literature, and abhor poetry, while pretending to be a professor of it?...It was because of this virtual scholasticism of Mark's that he would never permit himself to fall into the naive errors of those who try to read some favorite private doctrine into every poet they like of ever nation or every age. And Mark abhorred the smug assurance with which second-rate left-wing critics find adumbrations of dialectical materialism in everyone who ever wrote from Homer and Shakespeare to whomever they happen to like in recent times. If the poet is to their fancy, then he is clearly seen to be preaching the class struggle. If they do not like him, then they are able to show that he was really a forefather of fascism. And all their literary heroes are revolutionary leaders, and all their favorite villains are capitalists and Nazis.

After five years, she could finally hear Marx’s name and not feel like weeping. She had once read in a book about consciousness that over the years, the human brain makes an AI version of your loved ones. The brain collects data, and within your brain, you host a virtual version of that person. Upon the person’s death, your brain still believes the virtual person exists, because, in a sense, the person still does. After a while, though, the memory fades, and each year, you are left with an increasingly diminished version of the AI you had made when the person was alive. She could feel herself forgetting all the details of Marx—the sound of his voice, the feeling of his fingers and the way they gestured, his precise temperature, his scent on clothing, the way he

Indeed, it is precisely the givens of existence, such as this book has been concerned with, that call on the heroic potentialities of our nature. We have seen that one such given is the fact that we are beings of volitional consciousness. Another is that our life depends on our thought and our effort. Another is that success is never guaranteed. Another is that some measure of suffering is virtually inevitable for every human being. We have no choice about the existence of such challenges; our only choice lies in how we will respond. To be heroic is to persevere. To love the process and the struggle. To laugh without restraint and to weep without restraint. To remain open and vulnerable, which means to remain feeling. To allow the life-force to lift us as high as we can rise. And to be able to say, at the end, “I loved the adventure of the journey.

memoir A Ride in the Neon Sun. Here’s what she says about traveling: Some people travel with firm ideas for a journey, following in the footsteps of an intrepid ancestor whose exotic exploits were happened upon in a dusty, cobweb-laced attic containing immovable trunks full of sepia-curled daguerreotypes and age-discoloured letters redolent of bygone days. Others travel for anthropological, botanical, archaeological, geological, and other logical reasons. Some are smitten by a specific country brewed from childhood dreams. For others, travel is a challenge, a release, an escape, a shaking off of the shackles, and even if they don’t know where they will end up they usually know where they will begin. The very hardest part of writing this book was that I was unable to stop working on it. I kept reading even after the initial manuscript was turned in, discovering new titles and authors whose works I just couldn’t bear to leave out. I even envisioned myself watching the book being printed and shouting periodically, “Stop the presses!” so that I could add yet another section or title. But of course the day actually came when I knew I had to stop or there would never be an end to the project.And here is the result, in your hands right now. So, before your next trip—either virtual or actual—grab a pen and begin making notes about the titles that sound good to you. And enjoy the journeys. I’d love to hear from you. My email address is nancy@nancypearl .com.

Anyone want to help me start PAPA, Parents for Alternatives to Punishment Association? (There is already a group in England called ‘EPPOCH’ for end physical punishment of children.) In Kohn’s other great book Beyond Discipline: From Compliance to Community, he explains how all punishments, even the sneaky, repackaged, “nice” punishments called logical or natural consequences, destroy any respectful, loving relationship between adult and child and impede the process of ethical development. (Need I mention Enron, Martha Stewart, the Iraqi Abu Ghraib prisoner abuse scandal or certain car repairmen?) Any type of coercion, whether it is the seduction of rewards or the humiliation of punishment, creates a tear in the fabric of relational connection between adults and children. Then adults become simply dispensers of goodies and authoritarian dispensers of controlling punishments. The atmosphere of fear and scarcity grows as the sense of connectedness that fosters true and generous cooperation, giving from the heart, withers. Using punishments and rewards is like drinking salt water. It does create a short-term relief, but long-term it makes matters worse. This desert of emotional connectedness is fertile ground for acting-out to get attention. Punishment is a use of force, in the negative sense of that word, not an expression of true power or strength. David R. Hawkins, M.D., Ph.D. author of the book Power v. Force writes “force is the universal substitute for truth. The need to control others stems from lack of power, just as vanity stems from lack of self-esteem. Punishment is a form of violence, an ineffective substitute for power. Sadly though parents are afraid not to hit and punish their children for fear they will turn out to be bank robbers. But the truth may well be the opposite. Research shows that virtually all felony offenders were harshly punished as children. Besides children learn thru modeling. Punishment models the tactic of deliberately creating pain for another to get something you want to happen. Punishment does not teach children to care about how their actions might create pain for another, it teaches them it is ok to create pain for another if you have the power to get away with it. Basically might makes right. Punishment gets children to focus on themselves and what is happening to them instead of developing empathy for how their behavior affects another. Creating

All scientists, regardless of discipline, need to be prepared to confront the broadest consequences of our work—but we need to communicate its more detailed aspects as well. I was reminded of this at a recent lunch I attended with some of Silicon Valley’s greatest technology gurus. One of them said, “Give me ten to twenty million dollars and a team of smart people, and we can solve virtually any engineering challenge.” This person obviously knew a thing or two about solving technological problems—a long string of successes attested to that—but ironically, such an approach would not have produced the CRISPR-based gene-editing technology, which was inspired by curiosity-driven research into natural phenomena. The technology we ended up creating did not take anywhere near ten to twenty million dollars to develop, but it did require a thorough understanding of the chemistry and biology of bacterial adaptive immunity, a topic that may seem wholly unrelated to gene editing. This is but one example of the importance of fundamental research—the pursuit of science for the sake of understanding our natural world—and its relevance to developing new technologies. Nature, after all, has had a lot more time than humans to conduct experiments! If there’s one overarching point I hope you will take away from this book, it’s that humans need to keep exploring the world around us through open-ended scientific research. The wonders of penicillin would never have been discovered had Alexander Fleming not been conducting simple experiments with Staphylococci bacteria. Recombinant DNA research—the foundation for modern molecular biology—became possible only with the isolation of DNA-cutting and DNA-copying enzymes from gut- and heat-loving bacteria. Rapid DNA sequencing required experiments on the remarkable properties of bacteria from hot springs. And my colleagues and I would never have created a powerful gene-editing tool if we hadn’t tackled the much more fundamental question of how bacteria fight off viral infections.

The bookcase held only books and CDs that he loved, and a shelf, now virtually empty, held a pottery ornament my younger sister had made in high school and figurines of a jazz band that he had bought by mail order.

At the same time as suggesting the language game we clearly do not have a change in the name of God as our only way to think in New Testament terms of an earth at peace. There is Jesus! It is very hard to attribute violence to the originator of the gospel, of the good news of God’s forgiveness and love, of divine healing and welcome. Despite the fact that people refer to his action in the temple in the last days of his life as an exceptional yet conclusive ‘proof’ of Jesus’ use of violence no serious bible scholar would look on these actions divorced from his whole ministry. And because of that we have to see them as a conscious and deliberate prophetic sign-action, taking control of the temple for a brief period to show how it stood in contrast to the direct relationship with God which he proclaimed, and to make the point with a definitive emphasis. The whip he plaits in John is used to drive the animals, probably with the sound of the crack alone. No one is attacked. No one gets hurt. And very soon the situation reverts to the status quo: the authorities take back control of the temple and decide on Jesus’ suffering and death in order to control him. Overall the event is to be seen as Jesus placing himself purposely and calculatedly in the cross-hairs for the sake of the truth, much rather than doing harm to anyone else. The consequences of his actions were indeed ‘the cross’, and supremely in the situation of crucifixion Jesus does not invoke retaliation on his enemies, or threaten those who reject redemption; rather he prays for their forgiveness. No, Jesus’ whole life-story makes him unmistakably a figure of transcendent nonviolence. The problem lies elsewhere, with the way the cross is interpreted within the framework of a violent God. It is unfathomably ironic that the icon of human non-retaliation, Jesus’ cross, gets turned in the tradition into a supreme piece of vengeance—God’s ‘just’ punishment of Jesus in our place. My book, Cross Purposes, is about the way this tradition got formed and it represents just one of a constant stream of writing, gathering force at the end of the last century and continuing into this, questioning how this could be the meaning of the central symbol of Christianity.2 I think the vigor of that question can only continue to grow, while the nonviolence of Jesus’ response must at the same time stand out in greater and greater relief, in its own right and for its own sake. And for that same reason the argument at hand, of ‘No-name’ for a nonviolent God, can only be strengthened when we highlight the nonviolence of Jesus against the traditional violent concept of ‘God’. Now

Now if we turn to the Book of Revelation—which we saw as a cause of offense in its apparent celebration of a God of violence—we have to say in all honesty that it is in fact a nonviolent New Testament writing, and profoundly so. ‘The Lamb’ is the general symbolic name given to Jesus in the book, mentioned 29 times, an image of nonviolence and the book’s undisputed hero. The essence of the Lamb is not to use violence. When we first hear of it is ‘standing as if it had been slaughtered’ (5:6): it does not fight, it is slaughtered, and it continues exactly ‘as if it were something slaughtered (i.e. it does not lose this identity). Furthermore its followers do not fight, they also are killed. We learn that the Lamb holds the key to human history, opening its seals to reveal its purpose and meaning, including its intense inner violence. The Lamb is able to do this because it represents a completely different human / divine way of responding, other than that of violence. At the same time, precisely because of this revelation, all hell (literally) breaks out around the Lamb. The old world system—the Beast—does not remain indifferent to the introduction of a new way and the absolute challenge it makes, but reacts with continually redoubled violence. At the end of the book there is a final battle when the Beast and the kings of the earth with their armies are all slain by a figure called the Word of God, by the sword which comes from his mouth. But directly afterwards the new earth and the city of the Lamb welcome and heal these very kings and nations which have just been slain! The only figures not to be restored are the Beast and its prophet which represent the system of violence, the imperial order with its ideological apparatus of cult and worship. No doubt there is a powerful tonality of anger running through the book, against the oppression and murder that the Christian communities were then experiencing at the hands of the Roman Empire. And there is pretty clearly a sense of emotional release offered by the images of destruction and vengeance unleashed against the forces of oppression. But the final structure of the book is redemptive and life-giving, and that has to be admitted in any honest assessment. The duality then is not between a vengeful God and a gentle Jesus, or an initially gentle Jesus and then a violent one, but between an actual world and culture of violence and a core message of forgiveness and nonviolence. The early Christians were sorely oppressed by the former and seeking desperately to hang on to the latter. If they use language and symbolism derived from the former to restore hope in the substance of the latter then the tension is literary and poetic, rather than two moods or identities of God. The book of Revelation was intended to have a cathartic effect on emotion, in order that the Christians who read or heard it could arrive, in their minds and hearts, at the transformed perspective where they welcomed and blessed their enemies. In other words it was and is intended to be therapeutic.3 In contrast the split between Jesus and a God of punishment—which came to full growth in the Middle Ages—is ontological, and can only lead to a fundamental division in the Christian soul, with eternal love on the one hand, and eternal violence on the other. In other words, a spiritual schizophrenia. This

...I conducted a number of experiments to get in touch with my future self. Here are my favorite three: • Fire up AgingBooth. While hiring a programmer to create a 3-D virtual reality simulator is probably out of your price range, I personally love an app called AgingBooth, which transforms a picture of your face into what you will look like in several decades. There are also other apps like it, like Merrill Edge’s web app that shows you a live avatar of what you’ll look like at retirement (faceretirement.merilledge.com). AgingBooth is my favorite of them all, and it’s available for both Android and iOS, and it’s free. On the website for this book (productivityprojectbook.com), you can see what to expect out of the app—I’ve framed a picture of myself that hangs above my computer in my office, where I see it every day. Visitors are usually freaked out. • Send a letter to your future self. Like the letter I wrote at camp, writing and sending a letter to yourself in the future is a great way to bridge the gap between you and your future self. I frequently use FutureMe.org to send emails to myself in the future, particularly when I see myself being unfair to future me. • Create a future memory. I’m not a fan of hocus-pocus visualizations, so I hope this doesn’t sound like one. In her brilliant book The Wallpaper Instinct, Kelly McGonigal recommends creating a memory of yourself in the future—like one where you don’t put off a report you’re procrastinating on, or one where you read ten interesting books because you staved off the temptation of binge-watching three seasons of House of Cards on Netflix. Simply imagining a better, more productive version of yourself down the line has been shown to be enough to motivate you to act in ways that are helpful for your future self.

Early in his life, Dostoevsky underwent a virtual resurrection. He had been arrested for belonging to a group judged treasonous by Tsar Nicholas I, who, to impress upon the young parlor radicals the gravity of their errors, sentenced them to death and staged a mock execution. A firing squad stood at the ready. Bareheaded, robed in white burial shrouds, hands bound tightly behind them, they were paraded through the snow before a gawking crowd. At the very last instant, as the order, “Ready, aim!” was heard and rifles were cocked and lifted, a horseman galloped up with a message from the tsar: he would mercifully commute their sentences to hard labor. Dostoevsky never recovered from this experience. He had peered into the maw of death, and from that moment life became for him precious beyond all calculation. “Now my life will change,” he said; “I shall be born again in a new form.” As he boarded the convict train toward Siberia, a devout woman handed him a New Testament, the only book allowed in prison. Believing that God had given him a second chance to fulfill his calling, Dostoevsky pored over that New Testament during his confinement. After ten years he emerged from exile with unshakable Christian convictions, as expressed in a letter to the woman who had given him the New Testament, “If anyone proved to me that Christ was outside the truth … then I would prefer to remain with Christ than with the truth.” Prison offered Dostoevsky another opportunity, which at first seemed a curse: it forced him to live at close quarters with thieves, murderers, and drunken peasants. His shared life with these prisoners later led to unmatched characterizations in his novels, such as that of the murderer Raskolnikov in Crime and Punishment. Dostoevsky’s liberal view of the inherent goodness in humanity could not account for the pure evil he found in his cell mates, and his theology had to adjust to this new reality. Over time, though, he also glimpsed the image of God in the lowest of prisoners. He came to believe that only through being loved is a human being capable of love.

Awash in stimulation, our imaginations transformed by the virtual reality of modern media, we are rarely satisfied with ourselves, our partners, or our sex lives. A lovely little study conducted by the evolutionary psychologist Douglas Kenrick asked men to rate their satisfaction with their partners. Before filling out the questionnaire, half waited in a room with books about abstract art, the others in a room with copies of Playboy. Just browsing centerfolds made the second group’s satisfaction with real partners plummet.

One of the hardest things I’ve had to learn as a writer is that while virtually any story can be a good book if done correctly, not every story should. It’s possible to have an amazing idea and still lack the interest necessary to polish it to publication level shine. I can not tell you the number of books I’ve plotted, written 30k words in, and then abandoned because I simply could not stand to look at them another second. Every single one of these ideas looked great on paper, and maybe in another author’s hands they could have been golden, but in the end I just didn’t care enough to push through.

Ultimately, though, neither refocusing on the Holocaust nor reenergizing Tikkun Olam could dilute the lure of the melting pot. Assimilation, according to surveys, soared, with as many as 70 percent of all non-Orthodox Jews marrying outside the faith. The younger the Jews, statistics showed, the shallower their religious roots. The supreme question asked by post–World War II Jewish writers such as Bernard Malamud and Philip Roth, “How can I reconcile being Jewish and American?” was no longer even intelligible to young American Jews. None would feel the need to begin a book, as Saul Bellow did in The Adventures of Augie March, with “I am an American, Chicago born.” Bred on that literature, I saw no contradiction between love for America and loyalty to my people and its nation-state. But that was not the case of the Jewish twenty-somethings, members of a liberal congregation I visited in Washington, who declined to discuss issues, such as intermarriage and peoplehood, that they considered borderline racist. Israel was virtually taboo. For Israel had also changed. From the spunky, intrepid frontier state that once exhilarated American Jews, Israel was increasingly portrayed by the press as a warlike and intolerant state. That discomfiting image, however skewed, could not camouflage the fact that Israel ruled over more than two million Palestinians and settled what virtually the entire world regarded as their land. The country that was supposed to normalize Jews and instill them with pride was making many American Jews feel more isolated and embarrassed. I shared their discomfort and even their pain. Yet I also wrestled with the inability of those same American Jews to understand Israel’s existential quandary, that creating a Palestinian state that refused to make genuine peace with us and was likely to devolve into a terrorist chaos was at least as dangerous as not creating one. I was frustrated by their lack of anguish in demanding Israel’s withdrawal from land sacred to their forebears for nearly four millennia. “Disagree with the settlers,” I wanted to tell them, “denounce them if you must, but do not disown them, for they—like you—are part of our people.

It's whatever you make of it, whatever you want to take away. Because like all of the best virtual realities, Disneyland interacts with its visitors. It becomes what we seek, and we contribute. Disneyland can be as simple as a fun place to spend a couple of hours. Ride a roller coaster. Wave to Mickey. Eat an ice cream cone. Watch a parade. And Disneyland can be deeply important, as sacred, as the irreplaceable home of our deepest values and dreams, everything that's best, bright and beautiful in the human spirit. As always,Walt said it best 'Disneyland is a work of love.

Taking a Founder Retreat The two biggest things that have helped me in my journey as a founder are masterminds and founder retreats. Without those, I sincerely don’t think I would be as successful as I have been. My wife Sherry has a PhD in psychology. She started going on annual retreats after we had kids, where she got away for 48 or 72 hours without podcasts, movies, or books—just herself, a notebook, and silent reflection. When she first started taking retreats, it didn’t sound like my thing. I’m always listening to a podcast or an audiobook. I’m constantly working on the next project. But after seeing her come back from these retreats energized and focused, I decided to give it a try. I booked myself a hotel on the coast and drove out for the weekend with no radio, no project, no kids, and no distractions. Over the course of that two-and-a-half-hour drive, things began to settle. I started feeling everything I hadn’t had time to feel for the past year. In the silence, I had sudden realizations because I was finally giving them quiet time to emerge. During that retreat, it became obvious that my whole life had been about entrepreneurship. Ever since I was a kid, I have wanted to start a business. I’ve always been enamored with being an entrepreneur and the excitement of startups. I realized that I was coming to this decision of what to do next because of the idea of wanting to get away from the thing that had caused me to feel bad—as though startups were at fault rather than the decisions I made. At that time, my podcast had more than 400 episodes, which had been recorded over eight years. That wasn’t an accident. It existed because I loved doing it. I showed up every week even though it didn’t generate any revenue. During my retreat, I realized that being involved in the startup space is my life’s work. The podcast, my books and essays, MicroConf—all were part of my legacy. Instead of selling it off and striking out in a new direction, I decided to double down. Within a couple months, I launched TinySeed. Then I leaned into the next stage for MicroConf, where we transitioned from a community built around in-person events to an online and in-person community, plus mastermind matching, virtual events, funding, and mentorship. I also began working on this book. As a founder, it’s important to know yourself. Even if you started out with firm self-knowledge, the fast pace and pressure of bootstrapping a business—not to mention the pressures of the rest of your life—can make it difficult to see your path. A founder retreat is a way to reacquaint yourself with yourself every so often. After my first founder retreat nearly a decade ago, I started going on a retreat every six months. Now I do one a year, and it’s one of the most important things I do for myself, my business, and my family. If you’re considering a retreat, several years ago Sherry wrote an ebook called The Zen Founder Guide to Founder Retreats that explains exactly what questions to ask yourself, the four steps to ensuring you have a successful retreat, the list of tools she recommends bringing along, and how to translate your insights into action for the next year.

As much fun as you can have online, always value a real friendship over something virtual. Do yourself a favor and phone, text, or message someone you haven’t seen in six months and ask if they are available for coffee or something. Challenge yourself to do this every month. Turn it into a habit and do it for the rest of your life.

Will We Become Angels? I’m often asked if people, particularly children, become angels when they die. The answer is no. Death is a relocation of the same person from one place to another. The place changes, but the person remains the same. The same person who becomes absent from his or her body becomes present with the Lord (2 Corinthians 5: 8). The person who departs is the one who goes to be with Christ (Philippians 1: 23). Angels are angels. Humans are humans. Angels are beings with their own histories and memories, with distinct identities, reflected in the fact that they have personal names, such as Michael and Gabriel. Under God’s direction, they serve us on Earth (Hebrews 1: 14). Michael the archangel serves under God, and the other angels, in various positions, serve under Michael (Daniel 10: 13; Revelation 12: 7). In Heaven human beings will govern angels (1 Corinthians 6: 2-3). The fact that angels have served us on Earth will make meeting them in Heaven particularly fascinating. They may have been with us from childhood, protecting us, standing by us, doing whatever they could on our behalf (Matthew 18: 10). They may have witnessed virtually every moment of our lives. Besides God himself, no one could know us better. What will it be like not only to have them show us around the intermediate Heaven but also to walk and talk with them on the New Earth? What stories will they tell us, including what really happened that day at the lake thirty-five years ago when we almost drowned? They’ve guarded us, gone to fierce battle for us, served as God’s agents in answer to prayers. How great it will be to get to know these brilliant ancient creatures who’ve lived with God from their creation. We’ll consult them as well as advise them, realizing they too can learn from us, God’s image-bearers. Will an angel who guarded us be placed under our management? If we really believed angels were with us daily, here and now, wouldn’t it motivate us to make wiser choices? Wouldn’t we feel an accountability to holy beings who serve us as God’s representatives? Despite what some popular books say, there’s no biblical basis for trying to make contact with angels now. We’re to ask God, not angels, for wisdom (James 1: 5). As Scripture says and as I portray in my novels Dominion, Lord Foulgrin’s Letters, and The Ishbane Conspiracy, Satan’s servants can “masquerade as servants of righteousness” and bring us messages that appear to be from God but aren’t (2 Corinthians 11: 15). Nevertheless, because Scripture teaches that one or more of God’s angels may be in the room with me now, every once in a while I say “Thank you” out loud. And sometimes I add, “I look forward to meeting you.” I can’t wait to hear their stories. We won’t be angels, but we’ll be with angels—and that’ll be far better. Will We Have Emotions? In Scripture, God is said to enjoy, love, laugh, take delight, and rejoice, as well as be angry, happy, jealous, and glad. Rather than viewing these actions and descriptors as mere anthropomorphisms, we should consider that our emotions are derived from God’s. While we should always avoid creating God in our image, the fact remains we are created in his. Therefore, our emotions are a reflection of and sometimes (because of our sin) a distortion of God’s emotions. To be like God means to have and express emotions. Hence, we should expect that in Heaven

Covid or Covid Character ( Adjective noun) Extroverted. Outgoing .Loves to socialize and Meet people physically rather than digital forms. Crowds, markets, parties are favorite hangouts. Prefers physical greetings as firm handshakes , hugs, kisses. Seeks company of males over females although needs some company essentially. Contrarily , dislike being locked inside homes or office alone or with people. Believes in physicality of everything rather than the digital virtual self. Hates online meetings, social networking App world. Habitually Hates all kind of solitary exercises and habits as reading books, all screens including TV, mobile, tabs, PC's Shuns Covering up of facial features or hands.

If a brother in Christ, according to ecclesiastical standing, may say to me, "You must love me with all your heart," I am entitled to say in reply, "I acknowledge the obligation in the abstract, but I demand of you in turn that you shall be such that I can love you as a Christian, however weak and imperfect; and I feel it to be both my right and my duty to do all I can to make you worthy of such brotherly regard, by plain dealing with you anent your offences. I am willing to love you, but I cannot, I dare not, be on friendly terms with your sins; and if you refuse to part with these, and virtually require me to be a partaker in them by connivance, then our brotherhood is at an end, and I am free from my obligations.

Eve and Original Sin: How could Eve understand the concept of good and evil or death or the consequences of her actions in the Garden of Eden if she was a perfect, naïve, innocent being on this earth for just one day? What reference did she have for the knowledge of good and Evil when she had no reference for death, evil, suffering, pain, want, hope or fear? Her only sin was that the snake was more persuasive than God? Then, what does that say about God? And what does that say about His creation that he loved so dearly? Maybe the design was incorrect, considering Eve’s decision would require that God redesign virtually every aspect of all life on earth. This relates to Original Sin, Free Will and the Fall of Man, evil and suffering in the world. Without the concept of Eve’s existence none of this is necessary.

And this brings us face to face with a blunder of our traditional creed, which is radical. It talks of God's love as though that stood merely on a par with His justice though it were something belonging to Him which He puts on or off. It is hardly possible to open a religious book in which this fatal error is not found; fatal, because it virtually strikes out of the Gospel its fundamental truth, that GOD IS LOVE. The terms are equivalent. They can be interchanged. God is not anger though He can be angry, God is not vengeance though He does avenge. These are attributes, love is essence. Therefore, God is unchangeably love. Therefore, in judgment He is love, in wrath He is love, in vengeance He is love-" love first, and last, and midst, and without end.

I limited and focused my desires to hone and refine them. To reach the infinite – and I believe it can be reached – we need to have a sure port, just one, from which to set out for the Indefinite. Today I’m an ascetic in my religion of myself. A cup of coffee, a cigarette and my dreams can substitute quite well for the universe and its stars, for work, love, and even beauty and glory. I need virtually no stimulants. I have opium enough in my soul.

Our bodies have been created not only by God but also for God..We are driven today by whatever can bring our bodies the most pleasure. What can we eat, touch, watch, do listen to, or engage in to satisfy the cravings of our bodies?..in his love, gives us boundaries for our bodies: he loves us and knows what is best for us..[there are] clear and critical distinctions between different types of laws in Leviticus. Some of the laws are civil in nature, and they specifically pertain to the government of ancient Israel..Other laws are ceremonial..However, various moral laws..are explicitly reiterated in the New Testament..Jesus himself teaches that the only God-honoring alternative to marriage between a man and a woman is singleness..the Bible also prohibits all sexual looking and thinking outside of marriage between a husband and a wife..it is sinful even to look at someone who is not your husband or wife and entertain sexual thoughts about that person..it is also wrong to provoke sexual desires in others outside of marriage..God prohibits any kind of crude speech, humor, or entertainment that remotely revolves around sexual immorality..often watch movies and shows, read books and articles, and visit Internet sites that highlight, display, promote, or make light of sexual immorality..God prohibits sexual worship-- the idolization of sex and infatuation with sexual activity as a fundamental means to personal fulfillment..Don't rationalize it, and don't reason with it-- run from it. Flee it as fast as you can..We all have a sinful tendency to turn aside from God's ways to our wants. This tendency has an inevitable effect on our sexuality..every one of us is born with a bent toward sexual sin. But just because we have that bent doesn't mean we must act upon it. We live in a culture that assumes a natural explanation implies a moral obligation. If you were born with a desire, then it's essential to your nature to carry it out. This is one reason why our contemporary discussion of sexuality is wrongly framed as an issue of civil rights..Ethnic identity is a morally neutral attribute..Sexual activity is a morally chosen behavior..our sexual behavior is a moral decision, and just because we are inclined to certain behaviors does not make such behaviors right. His disposition toward a behavior does not mean justification for that behavior. "That's the way he is" doesn't mean "that's how he should act." Adultery isn't inevitable; it's immoral. This applies to all sexual behavior that deviates from God's design..We do not always choose our temptations. But we do choose our reactions to those temptations..the assumption that God's Word is subject to human judgement..Instead of obeying what God has said, we question whether God has said it..as soon as we advocate homosexual activity, we undercut biblical authority..we are undermining the integrity of the entire gospel..We take this created gift called sex and use it to question the Creator God, who gave us the gift in the first place..[Jesus] was the most fully human, fully complete person who ever lived, and he was never married. He never indulged in any sort of sexual immorality..This was not a resurrection merely of Jesus' spirit or soul but of his body..Repentance like this doesn't mean total perfection, but it does mean a new direction..in a culture that virtually equates identity with sexuality..Naturally this becomes our perception of ourselves, and we subsequently view everything in our lives through this grid..When you turn to Christ, your entire identity is changed. You are in Christ, and Christ is in you. Your identity is no longer as a heterosexual or a homosexual, an addict or an adulterer.

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