Lust For Money Quotes

A fascist is one whose lust for money or power is combined with such an intensity of intolerance toward those of other races, parties, classes, religions, cultures, regions or nations as to make him ruthless in his use of deceit or violence to attain his ends.

If not to God, you will surrender to the opinions or expectations of others, to money, to resentment, to fear, or to your own pride, lusts, or ego. You were designed to worship God and if you fail to worship Him, you will create other things (idols) to give your life to. You are free to choose, what you surrender to but you are not free from the consequence of that choice.

After all, people judge one another according to their own feelings. It is only the miser who sees other enticed by money, the lustful who see others obsessed by desire.

There is a lure in power. It can get into a man's blood just as gambling and lust for money have been known to do.

As a rule, people tend to forget the most important things in life when money, power and lust are involved.

Like everything else, we know the futility of money only when we have more than enough of it.

Money makes the man a beast.

She felt the cold blast from the sterile air conditioning on her bare arms and thighs, as she ambled down the center of the shopping complex's ground floor. The scene was a swirl of candy bright lights--the Victoria's Secret fuchsia signboard, signboards which lured one to purchase "confidence," or "sexual appeal," or whatever it was that was being advertised--the fluorescent lights in each store, contrasting with the shiny, black-tiled walls and eye-catching speckled marble tiles on the ground. One could lick the floor--the tiles were spotless, clean like the fake air she was breathing in, like the atoms and cells in her that were decaying in stale neglect.

You know, there’s no pleasure like the joy of being a sexual woman. You can take your careers, your money, your houses and possessions, and you go and throw them in a lake. Because life is really all about sex. That’s what I keep learning, again and again. It’s the most important thing, woven into the very centre of life. And I just know I was put on this earth to be a sexual woman, and to explore as much about sex as I can.

But are his needs any more shocking than the needs of any other animals and men? Are his deeds more outrageous than the deeds of the parent who drained the spirit from his child? The vampire may foster quickened heartbeats and levitated hair. But is he worse than the parent who gave to society a neurotic child who became a politician? Is he worse than the manufacturer who set up belated foundations with the money he made by handing bombs and guns to suicidal nationalists? Is he worse than the distiller who gave bastardized grain juice to stultify further the brains of those who, sober, were incapable of progressive thought? (Nay, I apologize for this calumny; I nip the brew that feeds me.) Is he worse, then, than the publisher who filled ubiquitous racks with lust and death wishes? Really, no, search your soul, lovie--is the vampire so bad?

How easily such a thing can become a mania, how the most normal and sensible of women once this passion to be thin is upon them, can lose completely their sense of balance and proportion and spend years dealing with this madness.

Sexual satisfaction eases the stranglehold of materialism, since status symbols no longer look sexual, but irrelevant. Product lust weakens where emotional and sexual lust intensifies. The price we pay for artificially buoying up this market is our heart's desire. The beauty myth keeps a gap of fantasy between men and women. That gap is made with mirrors; no law of nature supports it. It keeps us spending vast sums of money and looking distractedly around us, but its smoke and reflection interfere with our freedom to be sexually ourselves.

If someone calls you disgusting, they are lusting. It creates an energetic cord of control, which steals power, gifts, money, reputation, and free will choice from you. Drop the parasites.

Creon: Why not? You and the whole breed of seers are mad for money. Tiresias: And the whole race of tyrants lusts for filthy gain.

The most frequent weak points in man are, from time to time, always the same: pride, money, and lust.

A.E.Housman' No one, not even Cambridge was to blame (Blame if you like the human situation): Heart-injured in North London, he became The Latin Scholar of his generation. Deliberately he chose the dry-as-dust, Kept tears like dirty postcards in a drawer; Food was his public love, his private lust Something to do with violence and the poor. In savage foot-notes on unjust editions He timidly attacked the life he led, And put the money of his feelings on The uncritical relations of the dead, Where only geographical divisions Parted the coarse hanged soldier from the don.

Hate subtracts from your life. Virtue adds to your life. Love multiplies your life. Envy divides your life. When full of love, the heart is at its highest potential. When full of lust, the heart is at a mediocre potential. When full of greed, the heart is at its lowest potential. Love knits people together; the love of money tears them apart.

Are Christians victims of this post-Christian world? No. Sadly, Christians are coconspirators. We embrace modernism’s perks when they serve our own lusts and selfish ambitions. We despise modernism when it crosses lines of our precious moralism. Our cold and hard hearts; our failure to love the stranger; our selfishness with our money, our time, and our home; and our privileged back turned against widows, orphans, prisoners, and refugees mean we are guilty in the face of God of withholding love and Christian witness. And even more serious is our failure to read our Bibles well enough to see that the creation ordinance and the moral law, found first in the Old Testament, is as binding to the Christian as any red letter. Our own conduct condemns our witness to this world.

I have the papers to sign and my mom to see. And money to collect off the lust of men.

Elaine slowly transformed from the proverbial ugly duckling into a swan.

Which is worse? Lust for the purchasing power of money, or the kind of lust that covets power over others? Let the history of 20th Century socialist revolutions answer that question.

It was strange too that he found an arid pleasure in following up to the end the rigid lines of the doctrines of the church and penetrating into obscure silences only to hear and feel the more deeply his own condemnation. The sentence of saint James which says that he who offends against one commandment becomes guilty of all, had seemed to him first a swollen phrase until he had begun to grope in the darkness of his own state. From the evil seed of lust all other deadly sins had sprung forth: pride in himself and contempt of others, covetousness In using money for the purchase of unlawful pleasures, envy of those whose vices he could not reach to and calumnious murmuring against the pious, gluttonous enjoyment of food, the dull glowering anger amid which he brooded upon his longing, the swamp of spiritual and bodily sloth in which his whole being had sunk.

When they stepped out of the taxi and approached the hotel lobby, she mustered up the courage to take Nick’s hand. He quickly let go, frowning at her. “I thought we were supposed to be married,” she said, a little hurt. “We are. Five years, Elaine. No married couple holds hands after five years.

These workers," said Mendes with a gentle sweep of his arm, "have a hard life of it. When illness comes they have no money for a doctor. The food for tomorrow comes from today's labour, and hard labour it is, too. Their houses, as you see, are small and poor; they are never more than a stone's throw away from privation and want. They've made a bad bargain with life; they need the thought of God to comfort them.

Rest is good, but laziness is not. Labour is good, but slavery is not. Wine is good, but drunkenness is not. Food is good, but gluttony is not. Money is good, but greed is not. Wealth is good, but selfishness is not. Beauty is good, but vanity is not. Sex is good, but lust is not. Pleasure is good, but sin is not. Amusement is good, but decadence is not. Fame is good, but self importance is not. Confidence is good, but ego is not. Eloquence is good, but flattery is not. Charisma is good, but deception is not. Ambition is good, but self interest is not. Influence is good, but manipulation is not. Authority is good, but tyranny is not. Servitude is good, but bondage is not. Admiration is good, but idolatry is not. Law is good, but injustice is not. Race pride is good, but bigotry is not. Liberty is good, but recklessness is not. Freedom is good, but unruliness is not. Belief is good, but fanaticism is not. Religion is good, but extremism is not. Righteousness is good, but zealotry is not. All is good, but in excess is not.

It is true that the materialistic society, the so-called culture that has evolved under the tender mercies of capitalism, has produced what seems to be the ultimate limit of this worldliness. And nowhere, except perhaps in the analogous society of pagan Rome, has there ever been such a flowering of cheap and petty and disgusting lusts and vanities as in the world of capitalism, where there is no evil that is not fostered and encouraged for the sake of making money. We live in a society whose whole policy is to excite every nerve in the human body and keep it at the highest pitch of artificial tension, to strain every human desire to the limit and to create as many new desires and synthetic passions as possible, in order to cater to them with the products of our factories and printing presses and movie studios and all the rest.

Man is weak, greedy, craven, lustful, prey to every species of vice and depravity. He will lie, steal, cheat, murder, melt down the very statues of the gods and coin their gold as money for whores. This is man.

Poverty and Discontent appear in every Face (except the Countenances of the Rich) and dwell upon every Tongue.” He spoke of a few men, fed by “Lust of Power, Lust of Fame, Lust of Money,” who got rich during the war.

Somebody would surely have to look after this little barbarian whose lust for money, drugs, and sex threatened to outpace his razor intellect and turn him into Augustus Gloop falling into the chocolate river of the 1960s.

Justify my soul, O God, but also from Your fountains fill my will with fire. Shine in my mind, although perhaps this means “be darkness to my experience,” but occupy my heart with Your tremendous Life. Let my eyes see nothing in the world but Your glory, and let my hands touch nothing that is not for Your service. Let my tongue taste no bread that does not strengthen me to praise Your great mercy. I will hear Your voice and I will hear all harmonies You have created, singing Your hymns. Sheep’s wool and cotton from the field shall warm me enough that I may live in Your service; I will give the rest to Your poor. Let me use all things for one sole reason: to find my joy in giving You glory. Therefore keep me, above all things, from sin. Keep me from the death of deadly sin which puts hell in my soul. Keep me from the murder of lust that blinds and poisons my heart. Keep me from the sins that eat a man’s flesh with irresistible fire until he is devoured. Keep me from loving money in which is hatred, from avarice and ambition that suffocate my life. Keep me from the dead works of vanity and the thankless labor in which artists destroy themselves for pride and money and reputation, and saints are smothered under the avalanche of their own importunate zeal. Stanch in me the rank wound of covetousness and the hungers that exhaust my nature with their bleeding. Stamp out the serpent envy that stings love with poison and kills all joy. Untie my hands and deliver my heart from sloth. Set me free from the laziness that goes about disguised as activity when activity is not required of me, and from the cowardice that does what is not demanded, in order to escape sacrifice. But give me the strength that waits upon You in silence and peace. Give me humility in which alone is rest, and deliver me from pride which is the heaviest of burdens. And possess my whole heart and soul with the simplicity of love. Occupy my whole life with the one thought and the one desire of love, that I may love not for the sake of merit, not for the sake of perfection, not for the sake of virtue, not for the sake of sanctity, but for You alone. For there is only one thing that can satisfy love and reward it, and that is You alone.

Life is all about love. Everything — hate, lust, money, power, death, birth — it all stems from love. If life were put in a giant pot and boiled like a piece of chicken, all the fat would melt away, and what you’d be left with is love.

The world’s biggest religion is capitalism: money is our god, greed is our priest, banks are our temples, and shopping is how we express our worship. The world’s biggest cartel is politics: democracy is our god, elections are our priest, voting booths are our temples, and ballots are how we express our worship. The world’s biggest idol is stardom: celebrities are our gods, fame is our priest, tabloids are our temples, and applause is how we express our worship. The world’s biggest faith is hedonism: sex is our god, lust is our priest, brothels are our temples, and fornication is how we express our worship.

Men may make progress, but man never changes. Man loves power and money. No matter the skin color, religion or income level. These symbols of our nation make men drunk with power, who then justify their lust for more by claiming they are public servants.

You do not know the force of the German propaganda. It appeals to something in man, some desire or lust for power. These people are ready to betray their country not for money, but in a kind of megalomaniacal pride in what they themselves, were going to achieve for that country. In every land it has been the same. It is the Cult of Lucifer- Lucifer, Son of the Morning. Pride and desire for personal glory!

From the evil seed of lust all other deadly sins had sprung forth: pride in himself and contempt of others, covetousness in using money for the purchase of unlawful pleasures, envy of those whose vices he could not reach to and calumnious murmuring against the pious, gluttonous enjoyment of food, the dull glowering anger amid which he brooded upon his longing, the swamp of spiritual and bodily sloth in which his whole being had sunk.

You know, there’s no pleasure like the joy of being a sexual woman. You can take your careers, your money, your houses and possessions, and you go and throw them in a lake. Because life is really all about sex. That’s what I keep learning, again and again. It’s the most important thing, woven into the very centre of life. And I just know I was put on this earth to be a sexual woman, and to explore as much about sex as I can.

As I lay in bed trying to figure out the tangle I had gotten myself into, I realised temptation struck human beings in different forms. In the form of chocolates for children, drugs for young adults, bribe money for people in influential positions, and sometimes in the form of lust –like the kind I had been struck with. Human beings succumbed to this temptation despite knowing too well that they would suffer the consequences days, weeks, months or even years later.

Now that it’s too late, now that I lie here dying on this bloodstained sand, I finally get it. I understand, now. I understand. I know what he meant. My father told me that to know the enemy is half the battle. I know you, now. That’s right. It’s you. All of you who sit in comfort and watch me die, who see the twitch of my bowels through my own eyes: You are my enemy. Corpses lie scattered around me, gleanings left in a wheat field by a careless reaper. Berne’s body cools beneath the bend of my back, and I can’t feel him anymore. The sky darkens over my head—but no, I think that’s my eyes; Pallas’ light seems to have faded. Every drop of the blood that soaks into this sand stains my hands and the hands of the monsters that put me here. That’s you, again. It’s your money that supports me, and everyone like me; it’s your lust that we serve. You could thumb your emergency cut-off, turn your eyes from the screen, walk out of the theatre, close the book . . . But you don’t. You are my accomplice, and my destroyer. My nemesis. My insatiable blood-crazed god. Ah, ahhh, Christ . . . it hurts.

He thought dawdling, protective thoughts, sitting under the lamp, but he knew that pretty soon his name would be called and he would have to go up before the bench with himself as judge and his own crimes as jurors. And his name was called, shrilly in his ears. His mind walked in to face the accusers: Vanity, which charged him with being ill dressed and dirty and vulgar; and Lust, slipping him the money for his whoring; Dishonesty, to make him pretend to talent and thought he did not have; Laziness and Gluttony arm in arm. Tom felt comforted by these because they screened the great Gray One in the back seat, waiting—the gray and dreadful crime. He dredged up lesser things, used small sins almost like virtues to save himself. There were Covetousness of Will’s money, Treason toward his mother’s God, Theft of time and hope, sick Rejection of love. Samuel spoke softly but his voice filled the room. “Be good, be pure, be great, be Tom Hamilton.” Tom ignored his father. He said, “I’m busy greeting my friends,” and he nodded to Discourtesy and Ugliness and Unfilial Conduct and Unkempt Fingernails. Then he started with Vanity again. The Gray One shouldered up in front. It was too late to stall with baby sins. This Gray One was Murder.

Bring me a cup of wine that is dark red and smells of musk. Don’t bring me that expensive stuff that tastes like money and smells like lust.

a broken toy an orphan would likely toss aside meant more than all the expensive gifts in the world.

When she got pregnant—he refused to wear a condom, perhaps for religious reasons—he sent her money for an abortion

MONEY, MUSIC, and lust inspired Riley in equal measure.

Power, money, lusts of the flesh and any other desire which takes a man, a family, a village or a nation from peace or freedom and places it under the sword is tyranny and the enemy of all.

Blood diamonds, she thought. That’s exactly what these are. She felt almost as superstitious as the Africans now, as if the pink diamonds themselves had somehow caused all this hardship and death.

It is merely a lust of the blood and a permission of the will. Come, be a man: drown thyself! drown cats and blind puppies. I have professed me thy friend, and I confess me knit to thy deserving with cables of perdurable toughness; I could never better stead thee than now. Put money in thy purse; follow thou the wars; defeat thy favour with an usurped beard; I say, put money in thy purse. It cannot be that Desdemona should long continue her love to the Moor,—put money in thy purse,—nor he his to her: it was a violent commencement, and thou shalt see an answerable sequestration;—put but money in thy purse.—These Moors are changeable in their wills:—fill thy purse with money: the food that to him now is as luscious as locusts shall be to him shortly as acerb as the coloquintida. She must change for youth: when she is sated with his body, she will find the error of her choice: she must have change, she must: therefore put money in thy purse.—If thou wilt needs damn thyself, do it a more delicate way than drowning. Make all the money thou canst; if sanctimony and a frail vow betwixt an erring barbarian and a supersubtle Venetian be not too hard for my wits and all the tribe of hell, thou shalt enjoy her; therefore make money. A pox of drowning thyself! it is clean out of the way: seek thou rather to be hanged in compassing thy joy than to be drowned and go without her.

A man whose love for money had reached the point of mania. A man of rapacity whose love of money was only equalled by his lust for power. A man who loved to dominate by threats and menaces and terror.

Man knows himself as body, and what he knows of spirit comes through grace. The poet would call it inspiration. But the spirit bloweth where it listeth. Man has no control over his inspiration. If a piece of music or a poem has moved him once, he can never be certain that it will happen again. But man hates to think that he has no control over the spirit. It would discourage him too much. He likes to believe that he can summon the spirit by some ordinary act. Instead of striving to prepare himself for it through discipline and prayer, he tries to summon it arbitrarily through some physical act—drinking Düsseldorf beer, for instance. . . Stein said, chuckling: Which is the way all good Düsseldorfers summon the spirit, since our Dunkelbier is the best in Germany. The priest laughed with him, and for a moment Sorme had a curious impression that he was listening to an argument between two undergraduates instead of two men in their late sixties. He shrank deeper into his armchair, wanting them to forget his presence. The priest stopped laughing first, and Sorme had a glimpse of the tiredness that always lay behind his eyes. Stein also became grave again. He said: Very well. But what has this to do with the murderer? It has to do with sex. For sex is the favourite human device for summoning the spirit. And since it is also God's gift of procreation, it nearly always works. . . unlike music and poetry. Or beer, Stein said. Quite. But even sex is not infallible. And man hates to think that he has no power over the spirit. The more his physical methods fail him, the more voraciously he pursues them. His attempts to summon the spirit become more and more frenzied. If he is a drinker, he drinks more, until he has more alcohol than blood in his veins. If he is a sensualist, he invents sexual perversions. Ah, Stein said. There are many other ways, of course—the lust for money and power, for instance. All depend upon man's refusal to face the fact that the spirit bloweth where it listeth, that no physical act can be guaranteed to summon it. . .

O, ho, are you there with me? No eyes in your head, nor no money in your purse? Your eyes are in a heavy case, your purse in a light: yet you see how this world goes. Ear; of Gloster, “I see it feelingly.” Lear, “What, art mad? A man may see how this world goes with no eyes. Look with thine ears: see how yond justice rails upon yond simple thief. Hark, in thine ear: change places; and handy-dandy, which is the justice, which is the thief? - Thou hast seen a farmer’s dog bark at a begger? Earl of Gloster, ‘Ay, sir. Lear, “And the creature run from the cur? There thou mightst behold the great image of authority: a dog’s obey’d in office. - Thou rascal beadle, hold thy bloody hand! Why dost though lash that whore? Strip thine own back; Thou hotly lusts to use her in that kind For which thou whipst her. The usurer hangs the cozener. Through tattere’d clothes small vices to appear; Robes and furr’d gowns hide all. Plate sin with gold, And the strong lance of justice hurtless breaks; Arm it in rags, a pygmy’s straw does pierce it. None does offend, none, - I say, none; I’ll able ‘em to seal the accuser’s lips. Get thee glass eyes; To see the things thou dost not. - Now, now, now, now: Pull off my boots: - harder, harder: - so. Edgar (aside), “O, matter and impertinency mixt! Reason in madness!

Money is one of the most common counterfeit gods there is. When it takes hold of your heart it blinds you to what is happening, it controls you through your anxieties and lusts, and it brings you to put it ahead of all other things.

And shall we at last become the victims of our own abominable lust of gain? Forbid it, Heaven." Washington himself could be a hard driving businessman, yet he found the rapacity of many vendors unconscionable. As he told George Mason, he thought it the intent of the speculators, various tribes of money makers and stock jobbers of all denominations, to continue the war for their own private emolument, without considering that their avarice and thirst for gain must plunge everything in one common ruin.

LIke many artists, Estelle lived in an atmosphere of chaotic funk, taken by observers to be artistic charm, but in fact no more than a civilized way of dealing with the relative poverty and uncertainty of cannibalizing one's imagination for money. (15/142)

She once told me of a night that fumed with escapes and was filled with bedsides reeking of ecstasy; she told me the stars cast not judgments, but blessings, knowing full well the disastrous outcomes of the deeds they cradled with the strings of their young hearts. She’d inhaled the night itself, those around her doing the same, and so all become one. No disharmony. No discordance. Nothing to shatter the cause; nothing to unearth the beauty. So as we together ascended that front porch, allowing the glow behind the blown-out windows and the odious steams plunder us from through the cracks...time forgot to distill us, and our steps became as silver as glass. I could no longer deny the boiling words of my blood: tonight would be the beginning of a very long road indeed.

Yet for all he knew the terrible griefs, great sufferings, accidents and windfalls it told of were all true to life—what did he know about life, about people? Maybe most people were as wilful, as overmastered by ambition, blood, lust, money, passion as the TV showed them.

She was thankful that in her job, she didn’t have to choose sides—she fought against currency counterfeiters, stock and bond forgers, money launderers, diamond smugglers—in short, lowlifes like Spyro Leandrou who engaged in activities that were universally perceived as wrong.

Money was evil, beauty vain, and both were transitory. Ambition was pride, desire for gain was avarice, desire of the flesh was lust, desire for honor, even for knowledge and beauty, was vainglory. Insofar as these diverted man from seeking the life of the spirit, they were sinful.

Lust is a destroyer of peace in our lives: Lust for a beautiful person. Lust for an orgasm. Lust for someone other than the one we’ve committed to be with. Lust for power. Lust for dominance. Lust for other people’s stuff. Lust for the fanciest, best, most expensive things that money can buy.

There were nine of them [Princes of Hell] in total. There was Sammael, the first to loose demons upon the Earth. Azazel, the forger of weapons who fell from grace when he gifted humans with the instruments of violence. Belial, who "did not walk among men," was described as the prince of necromancers and warlocks, and thief of realms. Mammon, the prince of greed and wealth, could be bribed with money and riches. Astaroth, who tempted men to bear false witness, and who took advantage of the grieving. Asmodeus, the demon of lust and rumored general of Hell's army. Belphegor, the prince of sloth and, strangely, tricksters and snake-oil salesmen. Leviathan, the demon of envy, chaos, and te sea, who was monstrous and rarely summoned. And lastly, of course, there was Lucifer, the leader of the archangels, the most beautiful of any prince, the leader of the rebellion against heaven.

I think sometimes we find ourselves blinded by outside factors like lust, money, and status. Those things don’t equal a happy marriage and a happy life. When you’re more concerned about those aspects than what the soul wants, I suppose it’s quite easy to find yourself married to the wrong person.

Broken Melody Broken melody — tear sparkling in the eye Of a woman loved… Please past, Jewel lost, A trampled dream Lips unkissed In the broken melody. With silent sobs the naked shoulders shake, Their whiteness dazzling… Stabbed, stabbed with remorse For the moments of mindlessness, For her ruined fate, For the happiness lost In the broken melody. Face hidden in her hands in shame, Remorsefully the woman weeps, With heart despairing (A broken guitar, A voice stifled On lips kissed by pain In the broken melody). Silent he stands beside the woman weeping Scolding tears of shame That dim her eyes. Some money on the table quickly lays And goes away, Leaving the woman lost In the broken melody. But when another comes, lust mounts again, The heated blood Pounds furiously through the veins, Benumbing mind … and only gasps And grants are heard In the horrid melody. (Translated by R.Elsie)

At last there is an unknown element back in my life. This is how it used to be. This is how I used to do things before the eighties and jobs and money and careers and Thatcher and marriage and mortgages. I was spontaneous, free, even reckless. Things often didn’t work out, but I felt alive. Painfully alive. For the last few years I’ve been feeling painfully dead. That drive, that lust for life that everyone expects you to have after surviving cancer, well it took ten years to arrive, but here it is. I don’t care what anyone thinks of me any more, I’m going to live life to the full, starting with New York.

9But those who desire to be rich fall into temptation and a snare, and into many foolish and harmful lusts which drown men in destruction and perdition. 10For the love of money is a root of all kinds of evil, for which some have strayed from the faith in their greediness, and pierced themselves through with many sorrows.

People love for so many different reasons. Some love you for only what you can do for them. Others love you for how much money you have or various material things. Love is sometimes tossed around like throwing a bone to a dog. And, some people have love confused with lust or infatuation. Those are both temporary and artificial, not genuine.

I walked out just like her, you bitch. If I walked out, it would be my condemnation of him. I would be the reason he gave up and put a gun to his head and fed the blood-lusting mud of Bodymore. I don’t know what it is about this place that makes people desperate. Desperate for a future. Desperate for money. Desperate for someone else. It’s always everything we don’t have that’s going to solve that desperation.

That's just the trouble really. Nobody's shocked by anything anymore; we're not shocked by deceit, cruelty, lust for power, faithlessness, money-grubbing. Indeed, we accept it as inevitable that each and every one of our fellow men should be impelled only by selfishness. Well, sir, let me say that it's stupid of us not to be shocked, because the continuation of our civilisation depends precisely upon our ability to be shocked.

But are his needs any more shocking than the needs of other animals and men? Are his deeds more outrageous than the deeds of the parent who drained the spirit from his child? The vampire may foster quickened heartbeats and levitated hair. But is he worse than the parent who gave to society a neurotic child who became a politician? Is he worse than the manufacturer who set up belated foundations with the money he made by handing bombs and guns to suicidal nationalists? Is he worse than the distiller who gave bastardized grain juice to stultify further the brains of those who, sober, were incapable of a progressive thought? (Nay, I apologize for this calumny; I nip the brew that feeds me.) Is he worse, then, than the publisher who filled ubiquitous racks with lust and death wishes? Really, now, search your soul, lovie – is the vampire so bad? All he does is drink blood.

Is the consideration of a little dirty pelf, to individuals, to be placed in competition with the essential rights & liberties of the present generation, & of millions yet unborn? shall a few designing men for their own aggrandizement, and to gratify their own avarice, overset the goodly fabric we have been rearing at the expence of so much time, blood, & treasure? and shall we at last become the victems of our own abominable lust of gain? Forbid it heaven! forbid it all, & every state in the union! by enacting & enforcing, efficatious laws for checking the growth of these monstrous evils, & restoring matters in some degree to the pristine state they were in at the commencement of the War. Our cause is noble. It is the cause of Mankind! and the danger to it springs from ourselves—Shall we slumber & sleep then while we should be punishing those miscreants who have brought these troubles upon us, & who are aiming to continue us in them? While we should be striving to fill our Battalions—and devising ways and means to appreciate the currency—On the credit of which every thing depends? I hope not—let vigorous measures be adopted—not to limit the price of articles—for this I conceive is inconsistent with the very nature of things, & impracticable in itself—but to punish speculators—forestallers—& extortioners—and above all—to sink the money by heavy Taxes—To promote public & private Œconomy—encourage Manufactures &ca—Measures of this sort gone heartily into by the several states will strike at once at the root of all our misfortunes, & give the coup-de-grace to British hope of subjugating this great Continent, either by their Arms or their Arts—The first as I have before observed they acknowledge is unequal to the task—the latter I am sure will be so if we are not lost to every thing that is good & virtuous.

Ladies and gentlemen, I feel that this award was not made to me as a man, but to my work - a life's work in the agony and sweat of the human spirit, not for glory and least of all for profit, but to create out of the materials of the human spirit something which did not exist before. So this award is only mine in trust. It will not be difficult to find a dedication for the money part of it commensurate with the purpose and significance of its origin. But I would like to do the same with the acclaim too, by using this moment as a pinnacle from which I might be listened to by the young men and women already dedicated to the same anguish and travail, among whom is already that one who will some day stand here where I am standing. Our tragedy today is a general and universal physical fear so long sustained by now that we can even bear it. There are no longer problems of the spirit. There is only the question: When will I be blown up? Because of this, the young man or woman writing today has forgotten the problems of the human heart in conflict with itself which alone can make good writing because only that is worth writing about, worth the agony and the sweat. He must learn them again. He must teach himself that the basest of all things is to be afraid; and, teaching himself that, forget it forever, leaving no room in his workshop for anything but the old verities and truths of the heart, the old universal truths lacking which any story is ephemeral and doomed - love and honor and pity and pride and compassion and sacrifice. Until he does so, he labors under a curse. He writes not of love but of lust, of defeats in which nobody loses anything of value, of victories without hope and, worst of all, without pity or compassion. His griefs grieve on no universal bones, leaving no scars. He writes not of the heart but of the glands. Until he relearns these things, he will write as though he stood among and watched the end of man. I decline to accept the end of man. It is easy enough to say that man is immortal simply because he will endure: that when the last dingdong of doom has clanged and faded from the last worthless rock hanging tideless in the last red and dying evening, that even then there will still be one more sound: that of his puny inexhaustible voice, still talking. I refuse to accept this. I believe that man will not merely endure: he will prevail. He is immortal, not because he alone among creatures has an inexhaustible voice, but because he has a soul, a spirit capable of compassion and sacrifice and endurance. The poet's, the writer's, duty is to write about these things. It is his privilege to help man endure by lifting his heart, by reminding him of the courage and honor and hope and pride and compassion and pity and sacrifice which have been the glory of his past. The poet's voice need not merely be the record of man, it can be one of the props, the pillars to help him endure and prevail.

The Dangers of Dating There is a new phenomenon that has hit our society. It is called dating, and everyone is doing it. Dating has turned into a huge money-maker. Now, we have television shows dedicated to dating. We have internet dating sites, speed dating, and music that encourages it all over the world. Unfortunately, the Bible doesn’t say anything about dating. I realize there are many happily married couples whose marriages are a result of dating, but I want you to understand that there is great danger in dating. I’m not referring to courting or a betrothal. I’m referring to worldly dating, which consists of premarital sex, deep emotional connections, a great deal of kissing, and heavy petting, etc. This system of dating is recreational in nature, and it has no real purpose besides fulfilling lust, loneliness, and perversion. Never forget that it’s satan who convinces us to fill a legitimate need, illegitimately. Nonetheless, let’s examine some of these dangers now.

Everybody eventually surrenders to something or someone. If not to God, you will surrender to the opinions or expectations of others, to money, to resentment, to fear, or to your own pride, lusts, or ego. You were designed to worship God — and if you fail to worship him, you will create other things (idols) to give your life to. You are free to choose what you surrender to, but you are not free from the consequences of that choice. E. Stanley Jones said, “If you don’t surrender to Christ, you surrender to chaos.

An anonymous pamphleteer in Massachusetts, writing angrily after King George’s War, described the situation: “Poverty and Discontent appear in every Face (except the Countenances of the Rich) and dwell upon every Tongue.” He spoke of a few men, fed by “Lust of Power, Lust of Fame, Lust of Money,” who got rich during the war. “No Wonder such Men can build Ships, Houses, buy Farms, set up their Coaches, Chariots, live very splendidly, purchase Fame, Posts of Honour.” He called them “Birds of prey . . . Enemies to all Communities—wherever they live.

I'm not one of those people who think life is beautiful. I imagine it could be, if you had loads of money and a clear conscience. Experience tells me that's rare. Life is a coincidental journey from womb to tomb, riddled with meaningless work and unfulfilled desire, ending in death. There have been times when I've lapsed into a less jaundiced frame of mind, but something always happens to restore my faith in man's inhumanity to man. Greed, stupidity, ignorance and lust rule the planet while mankind dreams of heaven, its mind in the gutter, its eyes on the stars.

However, talking about the biblical principles of material prosperity without putting emphasis on living lives of self-denial, sacrifice, and putting the cause of the gospel foremost in our lives amounts to nothing but spiritualized greed, selfishness, and the lust for material things. People should realize that God wants more than just their money. He wants their hearts. Not only that, but at times God may want us to forsake some of the good things of this world so that others may have that which is far more excellent, namely, the knowledge of Jesus Christ our Lord.

Dressed and dirty and vulgar; and Lust, slipping him the money for his whoring; Dishonesty, to make him pretend to talent and thought he did not have; Laziness and Gluttony arm in arm. Tom felt comforted by these because they screened the great Gray One in the back seat, waiting—the gray and dreadful crime. He dredged up lesser things, used small sins almost like virtues to save himself. There were Covetousness of Will’s money, Treason toward his mother’s God, Theft of time and hope, sick Rejection of love. Samuel spoke softly but his voice filled the room. “Be good, be pure, be great,

Speculators, meanwhile, have seized control of the global economy and the levers of political power. They have weakened and emasculated governments to serve their lust for profit. They have turned the press into courtiers, corrupted the courts, and hollowed out public institutions, including universities. They peddle spurious ideologies—neoliberal economics and globalization—to justify their rapacious looting and greed. They create grotesque financial mechanisms, from usurious interest rates on loans to legalized accounting fraud, to plunge citizens into crippling forms of debt peonage. And they have been stealing staggering sums of public funds, such as the $65 billion of mortgage-backed securities and bonds, many of them toxic, that have been unloaded each month on the Federal Reserve in return for cash.21 They feed like parasites off of the state and the resources of the planet. Speculators at megabanks and investment firms such as Goldman Sachs are not, in a strict sense, capitalists. They do not make money from the means of production. Rather, they ignore or rewrite the law—ostensibly put in place to protect the weak from the powerful—to steal from everyone, including their own shareholders. They produce nothing. They make nothing. They only manipulate money. They are no different from the detested speculators who were hanged in the seventeenth century, when speculation was a capital offense. The obscenity of their wealth is matched by their utter lack of concern for the growing numbers of the destitute. In early 2014, the world’s 200 richest people made $13.9 billion, in one day, according to Bloomberg’s billionaires index.22 This hoarding of money by the elites, according to the ruling economic model, is supposed to make us all better off, but in fact the opposite happens when wealth is concentrated in the hands of a few individuals and corporations, as economist Thomas Piketty documents in his book Capital in the Twenty-First Century.23 The rest of us have little or no influence over how we are governed, and our wages stagnate or decline. Underemployment and unemployment become chronic. Social services, from welfare to Social Security, are slashed in the name of austerity. Government, in the hands of speculators, is a protection racket for corporations and a small group of oligarchs. And the longer we play by their rules the more impoverished and oppressed we become. Yet, like

In Memory of My Feelings" My quietness has a man in it, he is transparent and he carries me quietly, like a gondola, through the streets. He has several likenesses, like stars and years, like numerals. My quietness has a number of naked selves, so many pistols I have borrowed to protect myselves from creatures who too readily recognize my weapons and have murder in their heart! though in winter they are warm as roses, in the desert taste of chilled anisette. At times, withdrawn, I rise into the cool skies and gaze on at the imponderable world with the simple identification of my colleagues, the mountains. Manfred climbs to my nape, speaks, but I do not hear him, I'm too blue. An elephant takes up his trumpet, money flutters from the windows of cries, silk stretching its mirror across shoulder blades. A gun is "fired." One of me rushes to window #13 and one of me raises his whip and one of me flutters up from the center of the track amidst the pink flamingoes, and underneath their hooves as they round the last turn my lips are scarred and brown, brushed by tails, masked in dirt's lust, definition, open mouths gasping for the cries of the bettors for the lungs of earth. So many of my transparencies could not resist the race! Terror in earth, dried mushrooms, pink feathers, tickets, a flaking moon drifting across the muddied teeth, the imperceptible moan of covered breathing, love of the serpent! I am underneath its leaves as the hunter crackles and pants and bursts, as the barrage balloon drifts behind a cloud and animal death whips out its flashlight, whistling and slipping the glove off the trigger hand. The serpent's eyes redden at sight of those thorny fingernails, he is so smooth! My transparent selves flail about like vipers in a pail, writhing and hissing without panic, with a certain justice of response and presently the aquiline serpent comes to resemble the Medusa.

My vocation in life is to wonder about at the nature of the universe. This leads me into philosophy, psychology, religion, and mysticism, not only as subjects to be discussed but also as things to be experienced, and thus I make an at least tacit claim to be a philosopher and a mystic. Some people, therefore, expect me to be their guru or messiah or exemplar, and are extremely disconcerted when they discover my “wayward spirit” or element of irreducible rascality, and say to their friends, “How could he possibly be a genuine mystic and be so addicted to nicotine and alcohol?” Or have occasional shudders of anxiety? Or be sexually interested in women? Or lack enthusiasm for physical exercise? Or have any need for money? Such people have in mind an idealized vision of the mystic as a person wholly free from fear and attachment, who sees within and without, and on all sides, only the translucent forms of a single divine energy which is everlasting love and delight, as which and from which he effortlessly radiates peace, charity, and joy. What an enviable situation! We, too, would like to be one of those, but as we start to meditate and look into ourselves we find mostly a quaking and palpitating mess of anxiety which lusts and loathes, needs love and attention, and lives in terror of death putting an end to its misery. So we despise that mess, and look for ways of controlling it and putting “how the true mystic feels” in its place, not realizing that this ambition is simply one of the lusts of the quaking mess, and that this, in turn, is a natural form of the universe like rain and frost, slugs and snails, flies and disease. When the “true mystic” sees flies and disease as translucent forms of the divine, that does not abolish them. I—making no hard-and-fast distinction between inner and outer experience—see my quaking mess as a form of the divine, and that doesn’t abolish it either. But at least I can live with it.

Power itself is founded largely on disgust. The whole of advertising, the whole of political discourse, is a public insult to the intelligence, to reason - but an insult in which we collaborate, abjectly subscribing to a silent interaction. The day of hidden persuasion is over: those who govern us now resort unapologetically to arm-twisting pure and simple. The prototype here was a banker got up like a vampire, saying, 'I am after you for your money' . A decade has already gone by since this kind of obscenity was introduced, with the government's blessing, into our social mores. At the time we thought the ad feeble because of its aggressive vulgarity. In point of fact it was a prophetic commercial, full of intimations of the future shape of social relationships, because it operated, precisely, in terms of disgust, avidity and rape. The same goes for pornographic and food advertising, which are also powered by shamelessness and lust, by a strategic logic of violation and anxiety. Nowadays you can seduce a woman with the words, 'I am interested in your cunt' . The same kind of crassness has triumphed in the realm of art, whose mounds of trivia may be reduced to a single pronouncement of the type, 'What we want from you is stupidity and bad taste' . And the fact is that we do succumb to this mass extortion, with its subtle infusion of guilt. It is true in a sense that nothing really disgusts us any more. In our eclectic culture, which embraces the debris of all others in a promiscuous confusion, nothing is unacceptable. But for this very reason disgust is nevertheless on the increase - the desire to spew out this promiscuity, this indifference to everything no matter how bad, this viscous adherence of opposites. To the extent that this happens, what is on the increase is disgust over the lack of disgust. An allergic temptation to reject everything en bloc: to refuse all the gentle brainwashing, the soft-sold overfeeding, the tolerance, the pressure to embrace synergy and consensus.

Jesus’s example and grace heals our will to power. The normal response to our sense of powerlessness is to deny it, to find people to dominate and control in order to live in that denial. But Jesus shows us another way. By giving up his power and serving, he became the most influential man who ever lived. Jesus is not only an example, however, he is a Savior. Only by admitting our sin, need, and powerlessness, and by casting ourselves on his mercy, will we finally become secure in his love, and therefore empowered in a way that does not lead us to oppress others. The insecurity is gone, the lust for power is cut at the root. As a preacher once said, “The way up is to go down; the way down is to go up.

Now Siddhartha also got some idea of why he had fought this self in vain as a Brahman, as a penitent. Too much knowledge had held him back, too many holy verses, too many sacrificial rules, to much self-castigation, so much doing and striving for that goal! Full of arrogance, he had been, always the smartest, always working the most, always one step ahead of all others, always the knowing and spiritual one, always the priest or wise one. Into being a priest, into this arrogance, into this spirituality, his self had retreated, there it sat firmly and grew, while he thought he would kill it by fasting and penance. Now he saw it and saw that the secret voice had been right, that no teacher would ever have been able to bring about his salvation. Therefore, he had to go out into the world, lose himself to lust and power, to woman and money, had to become a merchant, a dice-gambler, a drinker, and a greedy person, until the priest and Samana in him was dead. Therefore, he had to continue bearing these ugly years, bearing the disgust, the teachings, the pointlessness of a dreary and wasted life up to the end, up to bitter despair, until Siddhartha the lustful, Siddhartha the greedy could also die. He had died, a new Siddhartha had woken up from the sleep. He would also grow old, he would also eventually have to die, mortal was Siddhartha, mortal was every physical form. But today he was young, was a child, the new Siddhartha, and was full of joy.

When you throw a stone to get a mango from tree, it’s a normal thingcause and effect. What if you just mimicked the hand gesture without actually throwing the stone and still get the mango? That is magical. That is how this world feels when you enjoy it from the level of soul. Maya (Space-Time) doesn’t want you to be at the level of soul. She suggests, “You can have this kind of experience at mind level too. You can get reaction from people just by doing acting, just by faking the action.” Since we lack the soul-level magical experience, we try to emulate it at mind level by faking things. Let aside earning money, even the act of love becomes an exercise in fakeness. The search of that magical experience at mind level often turns into lust and greed.

Seconds turn into minutes and minutes into hours. It is all still the same. Or it no longer is. If I were to ask what has changed, perhaps nothing, but conceivably everything would be the befitting reply. I no longer feel the same. Loss preceded me, alienating my soul from the body. I feel I am gliding through an alley making a journey from the known towards the unknown. There is a deep abyss inside where sometime back, my heart used to beat and a noisy, rusty old machine has replaced my mind; solitarily creating useless noise. I don’t remember what day it is and since when have I been lying here. It must have been yesterday… or was it day before. I cannot recollect anything except the dull throbbing pain inside my brain. I can see the time, almost 9: 45, difficult to say which time of the day it is. The bigger hand is soon going to overshadow the smaller hand. It looks like a game of cat and mouse; the bigger hand chasing the smaller one. Anyone stronger in terms of physical appearance, money, power, fame or name tramples upon the weak ones - that is the rule of the world. There are only two possible reasons behind it, love or hate. When you love someone you want to control everything that person does and hence, sometimes, knowingly or unknowingly you squash them like melons. While on the other hand in the case of hate, there is no need to specify the reason for walking over someone like that. Hate is a strong reason in itself. I am confused as to what crushed me, was it love or hate? I somehow don’t like the sound of it – love, it in itself smells of treachery, for love is not a pure emotion. Lust and hatred are the only pure emotions. Love is camouflaged, for needs and desires. Desires – they are magical in their own way. They can be innocent. They can be monstrous. But they exist, no matter what, and many such needs and desires make us helpless slaves of the same. We hide these desires either in the realms of our mind or in the dusty corners of our hearts for we are scared…what if someone finds out what we desire. We give them identities so as to not let the real thing show. The only thing visible on the front is a mask we wear to deceive people or that’s what I thought. For I was deceived while I believed I am the deceiver. Or was I not? I debated as my mind once again tried to enter a sleep-induced trance.

The Seven Deadly Cardinal Sins in Christianity and how they effect love 1. GREED- Avarice For Love, Love shall not want more… 2.Gluttony : Hunger for anything whether Money, power or sex is the gluttony that ll bring you down 3. SLOTH-Laziness In Love, If you are lucky, you can glimpse a falling star; if you are lazy, you miss catching it... put work into your relationships 4. WRATH- “Anger makes you hurt the people you love most”. love unconditionally 5. ENVY- Jealousy An obsessive lover is a masochist.. love without strings 6.PRIDE – Egotism In Love, “A love that has no gain, a love that knows no shame that is the greatest love of all” 7.LUST- Cheating Is Not Love, All that is forbidden is your ticket to hell and that is why in Christianity Lust is the last sin because it hurts the most.

Because he was not afraid until after it was all over, Grandfather said, because that was all it was to him -a spectacle, something to be watched because he might not have a chance to see such again, since his innocence still functioned and he not only did not know what fear was until afterward, he did not even know that at first he was not terrified; did not even know that he had found the place where money was to be had quick if you were courageous and shrewd but where high mortality was concomitant with the money and the sheen on the dollars was not from gold but from blood -a spot of earth which might have been created and set aside by Heaven itself, Grandfather said, as a theatre for violence and injustice and bloodshed and all the satanic lusts of human greed and cruelty, for the last despairing fury of all the pariah-interdict and all the doomed -a little island set in a smiling and fury lurked and incredible indigo sea, which was the halfway point between what we call the jungle and what we call civilization, halfway between the dark inscrutable continent from which the black blood, the black bones and flesh and thinking and remembering and hopes and desires, was ravished by violence, and the cold known land to which it was doomed, the civilised land and people which had expelled some of its own blood and thinking and desires that had become too crass to be faced and borne longer, and set it homeless and desperate on the lonely ocean -a little lost island in a latitude which would require ten thousand years of equatorial heritage to bear its climate, a soil manured with black blood from two hundred years of oppression and exploitation until it sprang with an incredible paradox of peaceful greenery and crimson flowers and sugar cane sapling size and three times the height of a man and a little bulkier of course but valuable pound for pound almost with silver ore, as if nature held a balance and kept a book and offered recompense for the torn limbs and outraged hearts even if man did not, the planting of nature and man too watered not only by the wasted blood but breathed over by the winds in which the doomed ships had fled in vain, out of which the last tatter of sail had sunk into the blue sea, along which the last vain despairing cry of woman or child had blown away; - the planting of men too: the yet intact bones and brains in which the old unsleeping blood that had vanished into the earth they trod still cried out for vengeance. 

The world celebrates money, the universe celebrates generosity. The world celebrates position, the universe celebrates humility. The world celebrates titles, the universe celebrates dignity. The world celebrates fame, the universe celebrates modesty. The world celebrates success, the universe celebrates mastery. The world celebrates wealth, the universe celebrates charity. The world celebrates strength, the universe celebrates industry. The world celebrates might, the universe celebrates adaptability. The world celebrates power, the universe celebrates energy. The world celebrates lust, the universe celebrates chastity. The world celebrates ambition, the universe celebrates agility. The world celebrates passion, the universe celebrates efficiency. The world celebrates education, the universe celebrates ingenuity. The world celebrates scholars, the universe celebrates sagacity. The world celebrates talent, the universe celebrates creativity. The world celebrates culture, the universe celebrates civility. The world celebrates class, the universe celebrates equality. The world celebrates tradition, the universe celebrates individuality. The world celebrates gender, the universe celebrates impartiality. The world celebrates race, the universe celebrates humanity. The world celebrates tradition, the universe celebrates spirituality. The world celebrates religion, the universe celebrates divinity. The world celebrates pleasure, the universe celebrates purity. The world celebrates darkness, the universe celebrates piety. The world celebrates time, the universe celebrates continuity. The world celebrates chance, the universe celebrates destiny. The world celebrates life, the universe celebrates eternity.

People, in all sorts and kinds.. They always want something from you. Whether it's lust, money or love. Whether they need a listening ear of a shoulder to lean on.. Most of the time people just want other people because of their loneliness. They don't even look at what you have to offer, or what you truly need. All people care about is having someone who consumes their time. Someone who looks good on 'em. I mean, who even cares about personality nowadays? Man, as long as your'e pretty they will jump right on your ass. And that to me, is the ugliest thing in human kinds. The selfishness, the greed. Sure, everyone lives for their own longings. But oh, how beautiful it would be to find someone who asks for nothing but your well-being, it's so god damn rare these days. I just wish to find people who live for happiness within themselves and others. Even if that means being alone. Solitude is the most beautiful thing in life, embrace it.

People, in all sorts and kinds.. They always want something from you. Whether it's lust, money, love or even friendship. Whether they need a listening ear of a shoulder to lean on. Most of the time people just want other people because of their loneliness. They don't even look at what you have to offer, or what you truly need. All people seem to care about is having someone who consumes their time. Someone who looks good on 'em. I mean, who even cares about personality nowadays? Man, as long as you're pretty they will jump right on your ass. And that to me, is the ugliest thing in human kinds. The selfishness, the greed. Sure, everyone lives for their own longings. But oh how beautiful it would be to find someone who asks for nothing but your well-being, it's so god damn rare these days. I just wish to find people who live for happiness within themselves and others. Even if that means being alone. Solitude is the most beautiful thing in life, embrace it.

So who is out there? The preacher addresses people with layers and layers of alienation that result from sin and that are experienced as guilt. The gathered congregation includes those who are profoundly burdened with guilt, whose lives are framed by deep wrong, by skewed relations beyond resolve, shareholders in the public drama of brutality and exploitation. There is a heaviness, and pious good humor is not an adequate response. The heaviness is poorly matched by yearning, but there is a yearning nonetheless. It is the resilience of the yearning that causes people to dress up in their heaviness and present themselves for the drama one more time. Sunday morning is, for some, a last, desperate hope that life need not be lived in alienation. We need not dwell on the sin that produces alienation. Suffice with Karl Marx and Sigmund Freud to say that sin characteristically is manifested in distorted relations to sex and money, in lust and in greed, in abuse of neighbor and in the squandering of creation. As the guilt emerges, alienation lingers. And the desperation resulting from the alienation lingers even more powerfully.

The body is the source of endless trouble to us by reason of the mere requirement of food; and is liable also to diseases which overtake and impede us in the search after true being: it fills us full of loves, and lusts, and fears, and fancies of all kinds, and endless foolery, and in fact, as men say, takes away from us all power of thinking at all. Whence come wars, and fightings and factions? Whence but from the body and the lusts of the body? Wars are occasioned by the love of money, and money has to be acquired for the sake and in the service of the body; and by reason of all these impediments we have no time to give to philosophy; and, last and worst of all, even if we are at leisure to betake ourselves to some speculation, the body is always breaking in upon us, causing turmoil and confusion in our inquiries, and so amazing us that we are prevented from seeing the truth. It has been proved to us by experience that if we would have true knowledge of anything we must be quit of the body—the soul in herself must behold things in themselves: and then we shall attain the wisdom which we desire, and of which we say we are lovers; not while we live, but after death: for if while in company with the body the soul cannot have pure knowledge, knowledge must be attained after death, if at all.

As the biggest property owners of the middle ages the Church underwent the same process as the rest of the landed proprietors. In order to use agricultural production as a source of money they ruined the peasant class, seized their common woods and meadows for themselves, and either drove the peasants from the land or squeezed them in the most pitiless manner. Life was no longer easy under the crozier. The growing lust for property led the Church to limit their alms to the poor. Their income in kind, the surplus of which they had earlier gladly given away as they could not consume it themselves, had now become saleable commodities, and the greed for profits that this aroused seized the Church too. If this made the Church more and more hated by the peasant class, it also failed to win the friendship of the rising bourgeoisie. However much it neglected the care of the poor, it could not give it up entirely without losing its last hold on the masses. To a certain extent it still formed a line of defense against the impoverishment of the masses, whose proletarianization could not be carried through quickly enough, as far as capital was concerned. The propertyless were still not delivered bound hand and foot to capitalist exploitation as long as they received alms, however miserable, from the Church. Moreover the religious holidays were a thorn in the flesh of the burgeoning towns. The more numerous they grew, the more they contradicted the capitalist wisdom according to which the worker does not work to live, but rather lives to work.

Carrying her over to his bed, he slowly laid her on it. She sank into the mattress with a dreamy murmur of a sigh. Though the protective impulse he had felt toward her earlier had returned full force, the soft and sensual moan from her lips filled him with a moment's blinding lust. Dear God. A tremor of hunger ran through him. His stare traveled over her lax face and down her white neck to her creamy chest. He swallowed hard, gazing at her breasts. Somehow, he became fixated on them again. Heart pounding, he moved slowly and with caution sat on the edge of the bed. Desire slammed through his veins, but he only meant to look. She was a harlot, she wouldn't care, as long as he had money, which he did, lots of it. Yet it amazed him that such beauty could be purchased for the taking. She was exquisite, with the dusky fringe of her lashes fanned above her cheeks in sleep. The thick and wavy cloud of her satiny brown hair flowed back from the pale oval of her face and spilled across his pillow. He marveled at the creamy shimmer of her complexion in the firelight, her flushed cheeks like delicate pink-tinted porcelain. His gaze traveled over her smooth forehead, the delicate twin arches of her light brown eyebrows, and her small, prettily formed nose. He would not have guessed her any common sort of wench. Then his attention strayed to her pink lips in ever-growing desire, a gathering smolder darkening his eyes. She had a very charming chin, slightly pronounced, and hinting at a firm stubbornness of character. He wanted to nibble its smooth rounded curve.

Neither that I picked my nose compulsively, daydreamed through my boring classes, masturbated, once in a condom I stole from my father’s drawer, enraptured by its half-chemical, half-organic odor; nor my obsessions with smells in general, earth, dead rats, even my baby sister’s diaper shit, which made me pleasantly retch; nor that I filched money from my mother for candy and so knew early on I was a thief, a sneak, a liar: none of that convinced me I was “bad,” subversive and perverse, so much as that purveyor of morality—parent, teacher, maybe even treacherous friend—who inculcated the unannulable conviction in me that the most egregious wrong, of which I was clearly already despicably, irredeemably guilty, was my abiding involvement with myself. Even now, only rarely am I able to convince myself that my reluctance to pass on my most secret reflections, meditations, theorizings, all the modes by which I manage to distract myself, arises from my belief that out of my appalling inner universe nothing anyway could possibly be extracted, departicularized, and offered as an instance of anything at all to anyone else. An overrefined sense of generosity, I opine; an unwillingness to presume upon others by hauling them into this barn, this sty, where mental vermin gobble, lust, excrete. Not a lack of sensitivity but a specialization of that lobe of it which most appreciates the unspoken wish of others: to stay free of that rank habitation within me I call “me.” Really, though: to consider one’s splendid self-made self as after all benevolent, propelled by secret altruism? Aren’t I, outer mouth and inner masticating self-excusing sublimations, still really back there in my neither-land? Aren’t I still a thief, stealing from some hoard of language trash to justify my inner stink? Maybe let it go, just let it go.

Well, those who mean to escape their catching must get ready. I’m getting ready. Mind you, it isn’t all of us that are made for wild beasts; and that’s what it’s got to be. That’s why I watched you. I had my doubts. You’re slender. I didn’t know that it was you, you see, or just how you’d been buried. All these—the sort of people that lived in these houses, and all those damn little clerks that used to live down that way—they’d be no good. They haven’t any spirit in them—no proud dreams and no proud lusts; and a man who hasn’t one or the other—Lord! What is he but funk and precautions? They just used to skedaddle off to work—I’ve seen hundreds of ’em, bit of breakfast in hand, running wild and shining to catch their little season-ticket train, for fear they’d get dismissed if they didn’t; working at businesses they were afraid to take the trouble to understand; skedaddling back for fear they wouldn’t be in time for dinner; keeping indoors after dinner for fear of the back streets, and sleeping with the wives they married, not because they wanted them, but because they had a bit of money that would make for safety in their one little miserable skedaddle through the world. Lives insured and a bit invested for fear of accidents. And on Sundays—fear of the hereafter. As if hell was built for rabbits! Well, the Martians will just be a godsend to these. Nice roomy cages, fattening food, careful breeding, no worry. After a week or so chasing about the fields and lands on empty stomachs, they’ll come and be caught cheerful. They’ll be quite glad after a bit. They’ll wonder what people did before there were Martians to take care of them. And the bar loafers, and mashers, and singers—I can imagine them. I can imagine them,” he said, with a sort of sombre gratification. “There’ll be any amount of sentiment and religion loose among them. There’s hundreds of things I saw with my eyes that I’ve only begun to see clearly these last few days. There’s lots will take things as they are—fat and stupid; and lots will be worried by a sort of feeling that it’s all wrong, and that they ought to be doing something. Now whenever things are so that a lot of people feel they ought to be doing something, the weak, and those who go weak with a lot of complicated thinking, always make for a sort of do-nothing religion, very pious and superior, and submit to persecution and the will of the Lord. Very likely you’ve seen the same thing. It’s energy in a gale of funk, and turned clean inside out. These cages will be full of psalms and hymns and piety. And those of a less simple sort will work in a bit of—what is it?—eroticism.

A woman paralyzed by her own selfishness and triviality, a woman who knew she should love her life more than she did but couldn’t seem to love her life beyond a few odd inconsequential incidents. It is, in fact, time to start dating again. But Dan has no idea what that means for a gay man well into his thirties who has neither money nor abs. - if you’re delivering a song, there are instances when the veil of the ordinary falls away and you are, fleetingly, a supernatural being, with music rampaging through you and soaring out into a crowd. You connect, you’re giving it, you’re the living sweat-slicked manifestation of music itself, the crowd feels it as piercingly as you do. Always, almost always, you “spot a girl. She doesn’t need to be pretty. She’s the love of somebody’s life (you hope she is), and for those few seconds she’s the love of yours, you’re singing to her and she’s singing back to you, by raising her arms over her head and swinging her hips, adoring you or, rather, adoring some being who is you and the song combined, able to touch her everywhere. It’s the briefest of love affairs. - Isabel is embarrassed about her sadness. She’s embarrassed about being embarrassed about her sadness, she who has love and money. She tries looking discreetly into her bag for a Kleenex, without anything that could be called frantic rummaging. She ponders the prospect that decadent unhappiness might, in its way, be worse than genuine, legitimate despair. Which is, as she knows, a decadent question to pose at all. - members of a biological aristocracy - Dan is taken by a tremor of scorn twisted up with painful affection, as if they were two names for the same emotion - but that’s my narcissism speaking ive been working on the idea that there are other people in the world - Beyond lust there’s a purity, you know? Does it ever get to be too late? If neither of you abuses the dog (should they finally get a dog?) or leaves the children in the car on a hot day. Does it ever become irreparable? If so, when? How do you, how does any“one, know when they cross over from working through this to it’s too late? Is there (she suspects there must be) an interlude during which you’re so bored or disappointed or ambushed by regret that it is, truly, too late? Or, more to the point, do we arrive at it’s too late over and over again, only to return to working through this before it’s too late arrives, yet again? Do you think we ever really survive our childhoods? Most mothers think their children are amazing and singular people. Most mothers are wrong about that. You’re beautiful in your own skin. You brought with you into the world some kind of human amazingness, and you can depend on it, always. Please try not to ever let anybody talk you out of that. She says, “You’re not in love with me.” “Trust me. I’ve had a lot of experience at not being in love with people. I’ve been not in love with pretty much everybody, all my life.” She wonders how many women think more kindly and, all right, more lustfully toward their husbands after they’ve left them. Maybe someone’s done a study. “If you’re determined to be insulted.

The second aspect of the moral appeal of the inner-child movement is consolation. Life is full of setbacks. People we love reject us. We don't get the jobs we want. We get bad grades. Our children don't need us anymore. We drink too much. We have no money. We are mediocre. We lose. We get sick. When we fail, we look for consolation, one form of which is to see the setback as something other than failure-to interpret it in a way that does not hurt as much as failure hurts. Being a victim, blaming someone else, or even blaming the system is a powerful and increasingly widespread form of consolation. It softens many of life's blows. Such shifts of blame have a glorious past. Alcoholics Anonymous made the lives of millions of alcoholics more bearable by giving them the dignity of a “disease” to replace the ignominy of “failure,” “immorality,” or “evil.” Even more important was the civil rights movement. From the Civil War to the early 1950s, black people in America did badly-by every statistic. How did this get explained? “Stupid,” “lazy,” and “immoral” were the words shouted by demagogues or whispered by the white gentry. Nineteen fifty-four marks the year when these explanations began to lose their power. In Brown v. Board of Education, the Supreme Court held that racial segregation in schools was illegal. People began to explain black failure as “inadequate education,” “discrimination,” and “unequal opportunity.” These new explanations are literally uplifting. In technical terms, the old explanations—stupidity and laziness—are personal, permanent, and pervasive. They lower self-esteem; they produce passivity, helplessness, and hopelessness. If you were black and you believed them, they were self-fulfilling. The new explanations—discrimination, bad schools, lean opportunities are impersonal, changeable, and less pervasive. They don't deflate self-esteem (in fact, they produce anger instead). They lead to action to change things. They give hope. The recovery movement enlarges on these precedents. Recovery gives you a whole series of new and more consoling explanations for setbacks. Personal troubles, you're told, do not result as feared from your own sloth, insensitivity, selfishness, dishonesty, self-indulgence, stupidity, or lust. No, they stem from the way you were mistreated as a child. You can blame your parents, your brother, your teachers, your minister, as well as your sex and race and age. These kinds of explanations make you feel better. They shift the blame to others, thereby raising self-esteem and feelings of self-worth. They lower guilt and shame. To experience this shift in perspective is like seeing shafts of sunlight slice through the clouds after endless cold, gray days. We have become victims, “survivors” of abuse, rather than “failures” and “losers.” This helps us get along better with others. We are now underdogs, trying to fight our way back from misfortune. In our gentle society, everyone roots for the underdog. No one dares speak ill of victims anymore. The usual wages of failure—contempt and pity—are transmuted into support and compassion. So the inner-child premises are deep in their appeal: They are democratic, they are consoling, they raise our self-esteem, and they gain us new friends. Small wonder so many people in pain espouse them.

Men are not content with a simple life: they are acquisitive, ambitious, competitive, and jealous; they soon tire of what they have, and pine for what they have not; and they seldom desire anything unless it belongs to others. The result is the encroachment of one group upon the territory of another, the rivalry of groups for the resources of the soil, and then war. Trade and finance develop, and bring new class-divisions. "Any ordinary city is in fact two cities, one the city of the poor, the other of the rich, each at war with the other; and in either division there are smaller ones - you would make a great mistake if you treated them as single states". A mercantile bourgeoisie arises, whose members seek social position through wealth and conspicuous consumption: "they will spend large sums of money on their wives". These changes in the distribution of wealth produce political changes: as the wealth of the merchant over-reaches that of the land-owner, aristocracy gives way to a plutocratic oligarchy - wealthy traders and bankers rule the state. Then statesmanship, which is the coordination of social forces and the adjustment of policy to growth, is replaced by politics, which is the strategy of parts and the lust of the spoils of office. Every form of government tends to perish by excess of its basic principle. Aristocracy ruins itself by limiting too narrowly the circle within which power is confined; oligarchy ruins itself by the incautious scramble for immediate wealth. In rather case the end is revolution. When revolution comes it may seem to arise from little causes and petty whims, but though it may spring from slight occasions it is the precipitate result of grave and accumulated wrongs; when a body is weakened by neglected ills, the merest exposure may bring serious disease. Then democracy comes: the poor overcome their opponents, slaughtering some and banishing the rest; and give to the people an equal share of freedom and power. But even democracy ruins itself by excess – of democracy. Its basic principle is the equal right of all to hold office and determine public policy. This is at first glance a delightful arrangement; it becomes disastrous because the people are not properly equipped by education to select the best rulers and the wisest courses. As to the people they have no understanding, and only repeat what their rulers are pleased to tell them; to get a doctrine accepted or rejected it is only necessary to have it praised or ridiculed in a popular play (a hit, no doubt, at Aristophanes, whose comedies attacked almost every new idea). Mob-rule is a rough sea for the ship of state to ride; every wind of oratory stirs up the waters and deflects the course. The upshot of such a democracy is tyranny or autocracy; the crowd so loves flattery, it is so “hungry for honey” that at last the wiliest and most unscrupulous flatterer, calling himself the “protected of the people” rises to supreme power. (Consider the history of Rome). The more Plato thinks of it, the more astounded he is at the folly of leaving to mob caprice and gullibility the selection of political officials – not to speak of leaving it to those shady and wealth-serving strategists who pull the oligarchic wires behind the democratic stage. Plato complains that whereas in simpler matters – like shoe-making – we think only a specially-trained person will server our purpose, in politics we presume that every one who knows how to get votes knows how to administer a city or a state.

For years, Asha had hoped that her daughter wouldn’t guess about the men. Now she wished she had raised Manju to be worldly enough to understand. This wasn’t about lust or being modern, though she knew that many first-class people slept around. Nor was it just about feeling loved and beautiful. This was about money and power.

In 1931 Ilf and Petrov published another novel, The Golden Calf (Золотой телёнок), chronicling the further adventures of Ostap Bender. In the sequel, he is as enterprising as ever in pursuing the money of a clandestine Soviet millionaire, although possibly his lust for life seems to have dimmed a bit. The Twelve Chairs was still read and quoted by my classmates in the 1980s. In post-Soviet Russia the figure of Ostap Bender was elevated to “предприниматель” – entrepreneur – rather than crook, and his statue adorns several Russian towns. In his creators’ native city, Odessa, there is a commemorative plaque to Bender, and a statue of a chair from the novel on one of the main streets, Deribasovskaya. The novel has been turned into a film three times in Russia, in 1971, in 1976 and 2004; there is also a 1970 US version by Mel Brooks.

As I learned more about choice, and looked over the extensive evidence in all of the cases I had testified in, I realized that what was happening in the FLDS was human trafficking-both for labor and for sex. In mainstream society, money and lust are the currency. In the FLDS, salvation and position are the currency, but the forced acts of labor and sex are the same-the very definition of slavery. And whether greed or God is the currency, it is not right to own another's free agency.

ATTACHMENT IS THE ROOT OF ALL EVIL!" Myth: 'Money is the root of all evil.' It's just a wrong interpretation of a wise ancient message. TRUTH: 'LUST(GREED) OF MONEY(ANYTHING) IS THE ROOT OF ALL EVIL.' ~ UNIVERSE LOVES YOU & SO DO I ‪#‎StardustAK‬ PS. For the love of money is a root of all kinds of evil. ( 1 Timothy 6:10 )