Mankind Destruction Quotes

Man, do not pride yourself on your superiority to the animals, for they are without sin, while you, with all your greatness, you defile the earth wherever you appear and leave an ignoble trail behind you -- and that is true, alas, for almost every one of us!

Because there is no greater evil than ignorance and the destruction of genius. Ignorance has been responsible for more death, more bigotry, and more sin than any other force. It is the destroyer of mankind.

When two brothers are busy fighting, an evil man can easily attack and rob their poor mother. Mankind should always stay united, standing shoulder to shoulder so evil can never cheat and divide them.

I have no fear of ghosts, and I have never heard it said that so much harm had been done by the dead during 6,000 years as it brought by the living in a single day.

Have you ever thought what a God would be like who actually ordained and executed the cruelty that is in [the biblical Book of Revelation]? A holocaust of mankind. Yet so many of these Bible-men accept the idea without a second thought.

I know what the world has done to my brother and how narrowly he has survived it. And I know, which is much worse, and this is the crime of which I accuse my country and my countrymen, and for which neither I nor time nor history will ever forgive them, that they have destroyed and are destroying hundreds of thousands of lives and do not know it and do not want to know it. One can be, indeed one must strive to become, tough and philosophical concerning destruction and death, for this is what most of mankind has been best at since we have heard of man. (But remember: most of mankind is not all of mankind.) But it is not permissible that the authors of devastation should also be innocent. It is the innocence which constitutes the crime.

The most dangerous people in the world are not the tiny minority instigating evil acts, but those who do the acts for them. For example, when the British invaded India, many Indians accepted to work for the British to kill off Indians who resisted their occupation. So in other words, many Indians were hired to kill other Indians on behalf of the enemy for a paycheck. Today, we have mercenaries in Africa, corporate armies from the western world, and unemployed men throughout the Middle East killing their own people - and people of other nations - for a paycheck. To act without a conscience, but for a paycheck, makes anyone a dangerous animal. The devil would be powerless if he couldn't entice people to do his work. So as long as money continues to seduce the hungry, the hopeless, the broken, the greedy, and the needy, there will always be war between brothers.

Non-violence is the greatest force at the disposal of mankind. It is mightier than the mightiest weapon of destruction devised by the ingenuity of man.

This society [Jesuits] has been a greater calamity to mankind than the French Revolution, or Napoleon's despotism or ideology. It has obstructed the progress of reformation and the improvement of the human mind in society much longer and more fatally. {Letter to Thomas Jefferson, November 4, 1816. Adams wrote an anonymous 4 volume work on the destructive history of the Jesuits}

It is evident that we are hurrying onward to some exciting knowledge—some never-to-be-imparted secret, whose attainment is destruction.

Pick a leader who will make their citizens proud. One who will stir the hearts of the people, so that the sons and daughters of a given nation strive to emulate their leader's greatness. Only then will a nation be truly great, when a leader inspires and produces citizens worthy of becoming future leaders, honorable decision makers and peacemakers. And in these times, a great leader must be extremely brave. Their leadership must be steered only by their conscience, not a bribe.

Now you see what kind of creatures we are, Hugh. Eating things alive. That's what we do. How can you have much respect for mankind, or any belief in the social struggle?

Man represses the irrational passions of destructiveness, hate, envy, revenge; he worships power, money, the sovereign state, the nation; while he pays lip service to the teachings of the great spiritual leaders of the human race, those of Buddha, the prophets, Socrates, Jesus, Mohammed—he has transformed these teachings into a jungle of superstition and idol-worship. How can mankind save itself from destroying itself by this discrepancy between intellectual-technical overmaturity and emotional backwardness?

We hold these truths to be self-evident, that all men are created equal, that they are endowed, by their Creator, with certain unalienable Rights, that among these are Life, Liberty, and the pursuit of Happiness. That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or abolish it, and to institute new Government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their Safety and Happiness. Prudence, indeed, will dictate that Governments long established should not be changed for light and transient causes; and accordingly all experience hath shewn, that mankind are more disposed to suffer, while evils are sufferable, than to right themselves by abolishing the forms to which they are accustomed. But when a long train of abuses and usurpations, pursuing invariably the same Object, evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

The law of self-destruction and the law of self-preservation are equally strong in mankind!

A wise man of Old Earth had once claimed that science would destroy mankind, not through its weapons of mass destruction, but through finally proving that there was no god.

Instead of my world, there would soon be only ice, snow, stillness, death; no more violence, no war, no victims; nothing but frozen silence, absence of life. The ultimate achievement of mankind would be, not just self-destruction, but the destruction of all life; the transformation of the living world into a dead planet.

You are in the wrong," replied the fiend; "and, instead of threatening, I am content to reason with you. I am malicious because I am miserable; am I not shunned and hated by all mankind? You, my creator, would tear me to pieces and triumph; remember that, and tell me why I should pity man more than he pities me? Would you not call it murder if you could Precipitate me into one of those ice-rifts, and destroy my frame, the work of your own hands. Shall I respect man, when he contemns me? Let him live with me in the interchange of kindness, and instead of injury, I would bestow every benefit upon him with tears of gratitude at his acceptance. But that cannot be; the human senses are insurmountable barriers to our union. Yet mine shall not be the submission of abject slavery. I will revenge my injuries: if I cannot inspire love, I will cause fear; and chiefly towards you my arch-enemy, because my creator, do I swear inextinguishable hatred. Have a care: I will work at your destruction, nor finish until I desolate your heart , so that you curse the hour of your birth.

Curiously enough, the dolphins had long known of the impending destruction of the planet Earth and had made attempts to alert mankind to the danger; but most of their communications were misinterpreted as amusing attempts to punch footballs or whistle for titbits, so they eventually gave up and left the Earth by their own means shortly before the Vogons arrived.

Mankind, which in Homer’s time was an object of contemplation for the Olympian gods, is now one for itself. Its self-alienation has reached such a degree that it can experience its own destruction as aesthetic pleasure of the first order.

I have seen a stunning amount of death and destruction. Creation yes, but more death than birth. Mankind has learned nothing from their forefathers. Their ancestors. It is true what they say: history does repeat itself, Delacroix, and those after history are left to make it, but how can they,” he removed his hand from the globe, waving it thoughtfully through the air, “when it has already been made?

Socialism of any type leads to a total destruction of the human spirit and to a leveling of mankind into death.

It's simple. Mankind is a sorry excuse for living creatures. They are cruel, cold, merciless, selfish, heartless, wasteful, greedy, and destructive. But the list goes on. I can spend all night telling you what’s wrong with them, but why bother?

Real intelligence in politics, as in science, is the ability to recognize connections that are not necessarily obvious, to see relationships—seeing the interconnectedness of all life, all peoples, and all wars. Real intelligence is the ability to understand that when you unleash a destructive force in one place, it affects all mankind destructively, including those who unleash it.

Mankind without truth, without God-given morals...has strength...can think...can feel things emotionally–but if he isn't given a good, solid standard for right and wrong, then there's nothing to keep him from using strength and reason and feelings in selfish...even destructive ways...We wonder why people do such evil things, why there's so much violence in the world, why people rob and cheat and betray each other. But when we erase truth from our thinking and say there's no right or wrong except for what each person thinks is right or wrong, well, we get the world we deserve...when there's no truth that applies to everyone, then there's no way to argue for the rightness or wrongness of anything...

There is something that mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being.

We all know that war destroys mankind, and in spite of their differences in race, creed, and religion, women all across the world despise war because its fruit is nothing but destruction.

Why, the isolation that prevails everywhere, above all in our age—it has not fully developed, it has not reached its limit yet. For every one strives to keep his individuality as apart as possible, wishes to secure the greatest possible fullness of life for himself; but meantime all his efforts result not in attaining fullness of life but self-destruction, for instead of self-realization he ends by arriving at complete solitude. All mankind in our age have split up into units, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them. He heaps up riches by himself and thinks, ‘How strong I am now and how secure,’ and in his madness he does not understand that the more he heaps up, the more he sinks into self-destructive impotence. For he is accustomed to rely upon himself alone and to cut himself off from the whole; he has trained himself not to believe in the help of others, in men and in humanity, and only trembles for fear he should lose his money and the privileges that he has won for himself. Everywhere in these days men have, in their mockery, ceased to understand that the true security is to be found in social solidarity rather than in isolated individual effort. But this terrible individualism must inevitably have an end, and all will suddenly understand how unnaturally they are separated from one another. It will be the spirit of the time, and people will marvel that they have sat so long in darkness without seeing the light.

The worst threat to man is man himself

an enormous proportion of property vested in a few individuals is dangerous to the rights, and destructive of the common happiness, of mankind; and therefore every free state hath a right by its laws to discourage the possession of such property.

That was the real sentence imposed upon him, he thought - to discover what idea, what simple idea available to the simplest man, had made mankind accept the doctrines that led it to self-destruction.

My name is Ferrum. I was the first, born of the forges, when mankind first began to experiment with iron. I rose from their imagination, from their ambition to conquer the world with a metal that could slice through bronze like paper. I was there when the world started to shift, when humans took their first steps out of the Dark Ages into civilization. For many years, I thought I was alone. But mankind is never satisfied. Others came, risen from these dreams of a new world... Then, with the invention of computers, the gremlins came, and the bugs. Given life by the fear of monsters lurking in machines, these were more chaotic than the other fey, violent and destructive. They spread to every part of the world. As technology became a driving force in every country, powerful new fey rose into existence. Virus. Glitch. And Machina, the most powerful of all.

What do you mean by isolation?' I asked him. 'Why, the isolation that prevails everywhere, above all in our age-it has not fully developed, it has not reached its limit yet. Fore every one strives to keep his individuality as apart as possible, wishes to secure the greatest possible fulness of life for himself; but meantime all his efforts result not in attaining fulness of life but self-destruction, for instead of self-realisation he ends by arriving at complete solitude. All mankind in our age have split up into unites, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them.

if we look forward to a future in which mankind behaves rationally and avoids self-destruction, we can visualize a world that will be more complicated than the one we know today, but a world that will run better and, most of all, a world in which the individual will count for more, not less.

Fiat ars – pereat mundus”, says Fascism, and, as Marinetti admits, expects war to supply the artistic gratification of a sense perception that has been changed by technology. This is evidently the consummation of “l’art pour l’art.” Mankind, which in Homer’s time was an object of contemplation for the Olympian gods, now is one for itself. Its self-alienation has reached such a degree that it can experience its own destruction as an aesthetic pleasure of the first order. This is the situation of politics which Fascism is rendering aesthetic. Communism responds by politicizing art.

Socialism of any type and shade leads to a total destruction of the human spirit and to a leveling of mankind into death.

I saw it from the beginning, when robots couldn't speak, to the end, when they stand between mankind and destruction. I will see no more. My life is over. You will see what comes next.

This is the thing I fight. This is the monster I must defeat. I fear that I have taken too long. Already, so much destruction has occurred that I fear for mankind’s survival. Is this truly the end of the world, as many of the philosophers predict?

That was the beginning of the Cuban missile crisis—a confrontation between the two giant atomic nations, the U.S. and the U.S.S.R., which brought the world to the abyss of nuclear destruction and the end of mankind. From

The future of mankind is going to be decided within the next two generations, and there are two absolute requisites: We must aim at a stable-state society [with limited population growth] and the destruction of nuclear stockpiles. … Otherwise I don't see how we can survive much later than 2050.

She had racked her piecemeal recollection of her species' history and found only a hierarchy of destruction: of her species devastating the fauna of planet Earth, and then turning on its own sibling offshoots, and then at last, when no other suitable adversaries remained, tearing at itself. Mankind brooks no competitors, She has explained to them — not even its own reflection.

It is obvious that the concept of truth has become suspect. Of course it is correct that is has been much abused. Intolerance and cruelty have occurred in the name of truth. To that extent people are afraid when someone says, "This is the truth", or even "I have the truth". We never have it, at best is has us. No one will dispute that one must be careful and cautious in claiming the truth. But simply to dismiss it as unattainable is really destructive. (...) We must have the courage to dare to say: Yes, man must seek the truth; he is capable of truth. It goes without saying that truth requires criteria for verification and falsification. It must always be accompanied by tolerance, also. But then truth also points out to us those constant values which have made mankind great. That is why the humility to recognize the truth and to accept it as a standard has to be relearned and practiced again. The truth comes to rule, not through violence, but rather through its own power; this is the central theme of John's Gospel: When brought before Pilate, Jesus professes that he himself is The Truth and the witness to the truth. He does not defend the truth with legions but rather makes it visible through his Passion and thereby also implements it.

It's really disheartening, the universal stupidity. I think that I wouldn't grieve at mankind's suicide through sheer evilness of heart, or through mere recklessness. There's something so damned undignified at going to destruction through sheer thickheaded stupidity. What's the use of being men if that's how you have to die.

There is something mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being.

Doesn't mankind have a right to choose its own form of destruction?

As mankind has come to find, there is a dilemma in purging destructive beliefs from society as a whole. To do so is to be guilty of the very thing you abhor: to conclude one view as superior to another’s.

I thought about the current contamination of beaches, raw sewage spilling into oceans and streams, the hole in the ozone, forests being stripped, the toxic-waste dumps, the merry plunder of mankind added to the drought and the famine that nature dishes up annually as a matter of course. It's hard to know what's actually going to get us first. Sometimes I think we should just blow the whole planet and get it over with. It's the suspense that's killing me.

A tormenting thought: as of a certain point, history was no longer real. Without noticing it, all mankind suddenly left reality; everything happening since then was supposedly not true; but we supposedly didn't notice. Our task would now be to find that point, and as long as we didn't have it, we would be forced to abide in our present destruction.

One can be, indeed one must strive to become, tough and philosophical concerning destruction and death, for this is what most of mankind has been best at since we have heard of man. (But remember: most of mankind is not all of mankind.)

Man, the bravest of animals and the one most accustomed to suffering, does not repudiate suffering as such; he desires it, he even seeks it out, provided he is shown a meaning for it, a purpose of suffering. The meaninglessness of suffering, not suffering itself, was the curse that lay over mankind so far―and the ascetic ideal offered man meaning! It was the only meaning offered so far; any meaning is better than none at all; the ascetic ideal was in every sense the "faute de mieux" par excellence so far. In it, suffering was interpreted; the tremendous void seemed to have been filled; the door was closed to any kind of suicidal nihilism. This interpretation - there is no doubt of it - brought fresh suffering with it, deeper, more inward, more poisonous, more life-destructive suffering: it placed all suffering under the perspective of guilt. But all this notwithstanding - man was saved thereby, he possessed a meaning, he was henceforth no longer 1ike a leaf in the wind, a plaything of nonsense - the "sense-less" - he could now willsomething; no matter at first to what end, why, with what he willed: the will itself was saved. We can no longer conceal from ourselves what is expressed by all that willing which has taken its direction from the ascetic ideal: this hatred of the human, and even more of the animal, and more still of the material, this horror of the senses, of reason itself, this fear of happiness and beauty, this longing to get away from all appearance, change, becoming, death, wishing, from longing itself. All this means - let us dare to grasp it - a will to nothingness, an aversion to life, a rebellion against the most fundamental presuppositions of life; but it is and remains a will. Man would rather will nothingness than not will at all.

Life has two choices: create or destruct. These choices are the backbone for all, within oneself and outside oneself. Too many ways of thinking are described by too many people that have no idea. If you're attached to your ways then detach, so you can change. Use this detachment in your writing, relationships, and understanding of life. Our future as individuals, as nations, and as mankind can only go one way. It's our choice whether we want the painful path or the peaceful path.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

I find these comparisons particularly poignant: life versus death, hope versus fear. Space exploration and the highly mechanized destruction of people use similar technology and manufacturers, and similar human qualities of organization and daring. Can we not make the transition from automated aerospace killing to automated aerospace exploration of the solar system in which we live?

And not only our own particular past. For if we go on forgetting half of Europe’s history, some of what we know about mankind itself will be distorted. Every one of the twentieth-century’s mass tragedies was unique: the Gulag, the Holocaust, the Armenian massacre, the Nanking massacre, the Cultural Revolution, the Cambodian revolution, the Bosnian wars, among many others. Every one of these events had different historical, philosophical, and cultural origins, every one arose in particular local circumstances which will never be repeated. Only our ability to debase and destroy and dehumanize our fellow men has been—and will be—repeated again and again: our transformation of our neighbors into “enemies,” our reduction of our opponents to lice or vermin or poisonous weeds, our re-invention of our victims as lower, lesser, or evil beings, worthy only of incarceration or explusion or death. The more we are able to understand how different societies have transformed their neighbors and fellow citizens from people into objects, the more we know of the specific circumstances which led to each episode of mass torture and mass murder, the better we will understand the darker side of our own human nature. This book was not written “so that it will not happen again,” as the cliché would have it. This book was written because it almost certainly will happen again. Totalitarian philosophies have had, and will continue to have, a profound appeal to many millions of people. Destruction of the “objective enemy,” as Hannah Arendt once put it, remains a fundamental object of many dictatorships. We need to know why—and each story, each memoir, each document in the history of the Gulag is a piece of the puzzle, a part of the explanation. Without them, we will wake up one day and realize that we do not know who we are.

O Solon, Solon, you Hellenes are but children. [...] There is no old doctrine handed down among you by ancient tradition nor any science which is hoary with age, and I will tell you the reason behind this. There have been and will be again many destructions of mankind arising out of many causes, the greatest having been brought about by earth-fire and inundation. Whatever happened either in your country or ours or in any other country of which we are informed, any action which is noble and great or in any other way remarkable which has taken place, all that has been inscribed long ago in our temple records, whereas you and other nations did not keep imperishable records. And then, after a period of time, the usual inundation visits like a pestilence and leaves only those of you who are destitute of letters and education. And thus you have to begin over again as children and know nothing of what happened in ancient times either among us or among yourselves.' 'As for those genealogies of yours which you have related to us, they are no better than tales of children; for in the first place, you remember one deluge only, whereas there were a number of them. And in the next place there dwelt in your land, which you do not know, the fairest and noblest race of men that ever lived of which you are but a seed or remnant. And this was not known to you because for many generations the survivors of that destruction made no records.' [Spoken by a priest of Egypt]

Many [Tudor-era religious radicals] believed then, exactly as Christian fundamentalists do today, that they lived in the 'last days' before Armageddon and, again just as now, saw signs all around in the world that they took as certain proof that the Apocalypse was imminent. Again like fundamentalists today, they looked on the prospect of the violent destruction of mankind without turning a hair. The remarkable similarity between the first Tudor Puritans and the fanatics among today's Christian fundamentalists extends to their selective reading of the Bible, their emphasis on the Book of Revelation, their certainty of their rightness, even to their phraseology. Where the Book of Revelation is concerned, I share the view of Guy, that the early church fathers released something very dangerous on the world when, after much deliberation, they decided to include it in the Christian canon." [From the author's concluding Historical Note]

For Persians, Shahnameh is like their identity papers, their conclusive evidence that they have lived. Against the brutality of time and politics, against the threat of constant invasions and destructions imposed on them by enemies alien and domestic, against a reality they had little or no control over, they created magnificent monuments in words, they reasserted both their own worth and the best achievements of mankind through a work like Shahnameh, the golden thread that links one Persian to the other, connecting the past to the present.” - Foreword by Azar Nafisi

The season of the world before us will be like no other in the history of mankind. Satan has unleashed every evil, every scheme, every blatant, vile perversion ever known to man in any generation. Just as this is the dispensation of the fullness of times, so it is also the dispensation of the fullness of evil. We and our wives and husbands, our children, and our members must find safety. There is no safety in the world: wealth cannot provide it, enforcement agencies cannot assure it, membership in this Church alone cannot bring it. As the evil night darkens upon this generation, we must come to the temple for light and safety. In our temples we find quiet, sacred havens where the storm cannot penetrate to us. There are hosts of unseen sentinels watching over and guarding our temples. Angels attend every door. As it was in the days of Elisha, so it will be for us: “Those that be with us are more than they that be against us.” Before the Savior comes the world will darken. There will come a period of time where even the elect will lose hope if they do not come to the temples. The world will be so filled with evil that the righteous will only feel secure within these walls. The saints will come here not only to do vicarious work, but to find a haven of peace. They will long to bring their children here for safety’s sake. I believe we may well have living on the earth now or very soon the boy or babe who will be the prophet of the Church when the Savior comes. Those who will sit in the Quorum of Twelve Apostles are here. There are many in our homes and communities who will have apostolic callings. We must keep them clean, sweet and pure in an oh so wicked world. There will be greater hosts of unseen beings in the temple. Prophets of old as well as those in this dispensation will visit the temples. Those who attend will feel their strength and feel their companionship. We will not be alone in our temples. Our garments worn as instructed will clothe us in a manner as protective as temple walls. The covenants and ordinances will fill us with faith as a living fire. In a day of desolating sickness, scorched earth, barren wastes, sickening plagues, disease, destruction, and death, we as a people will rest in the shade of trees, we will drink from the cooling fountains. We will abide in places of refuge from the storm, we will mount up as on eagle’s wings, we will be lifted out of an insane and evil world. We will be as fair as the sun and clear as the moon. The Savior will come and will honor his people. Those who are spared and prepared will be a temple-loving people. They will know Him. They will cry out, “Blessed be the name of He that cometh in the name of the Lord; thou are my God and I will bless thee; thou are my God and I will exalt thee.” Our children will bow down at His feet and worship Him as the Lord of Lords, the King of Kings. They will bathe His feet with their tears and He will weep and bless them for having suffered through the greatest trials ever known to man. His bowels will be filled with compassion and His heart will swell wide as eternity and He will love them. He will bring peace that will last a thousand years and they will receive their reward to dwell with Him. Let us prepare them with faith to surmount every trial and every condition. We will do it in these holy, sacred temples. Come, come, oh come up to the temples of the Lord and abide in His presence.

Man is made up of opposing characteristics. History demonstrates vividly the fact that it always moves in the worst possible direction. Either man is not capable of directing history, or else he does direct it, but only by pushing it down the most terrible, wrong path there is. There is not a single example to prove the opposite. People are not capable of governing others. They are only capable of destroying. And materialism—naked and cynical—is going to complete the destruction. Despite the fact that God lives in every soul, that every soul has the capacity to accumulate what is eternal and good, as a mass people can do nothing but destroy. For they have come together not in the name of an ideal, but simply for the sake of a material notion. Mankind has hurried to protect the body (perhaps on the strength of that natural and unconscious gesture which served as the beginning of what is called progress) and has given no thought to protecting the soul. The church (as opposed to religion) has not been able to do so. In the course of the history of civilization, the spiritual half of man has been separated further and further from the animal, the material, and now in an infinite expanse of darkness we can just make out, like the lights of a departing train, the other half of our being as it rushes away, irrevocably and for ever. Spirit and flesh, feeling and reason can never again be made one. It's too late. For the moment we are crippled by the appalling disease of spiritual deficiency; and the disease is fatal. Mankind has done everything possible to annihilate itself, starting with its own moral annihilation—physical death is merely the result. Everyone can be saved only if each saves himself.

(Matthew 24:12). As mankind treats one another in destructive, self-centered ways, we create emotional wounds that make people afraid to love and trust. And the less we feel loved, the more pain we inflict upon each other. Thus the ever-growing cycle continues on, and pain abounds. Most

Observe the nature of today’s alleged peace movements. Professing love and concern for the survival of mankind, they keep screaming that the nuclear-weapons race should be stopped, that armed force should be abolished as a means of settling disputes among nations, and that war should be outlawed in the name of humanity. Yet these same peace movements do not oppose dictatorships; the political views of their members range through all shades of the statist spectrum, from welfare statism to socialism to fascism tocommunism. This means that they are opposed to the use of coercion by one nation against another, but not by the government of a nation against its own citizens; it means that they are opposed to the use of force against armed adversaries, but not against the disarmed. Consider the plunder, the destruction, the starvation, the brutality, the slave-labor camps, the torture chambers, the wholesale slaughter perpetrated by dictatorships. Yet this is what today’s alleged peace-lovers are willing to advocate or tolerate—in the name of love for humanity.

One thus gets an impression that civilization is something which was imposed on a resisting majority by a minority which understood how to obtain possession of the means to power and coercion. It is, of course, natural to assume that these difficulties are not inherent in the nature or civilization itself but are determined by the imperfections of the cultural forms which have so far been developed. And in fact it is not difficult to indicate those defects. While mankind has made continual advances in its control over nature and may expect to make still greater ones, it is not possible to establish with certainty that a similar advance has been made in the management of human affairs; and probably at all periods, just as now once again, many people have asked themselves whether what little civilization has thus acquired is indeed worth defending at all. One would think that a re-ordering of human relations should be possible, which would remove the sources of dissatisfaction with civilization by renouncing coercion and the suppression of the instincts, so that, undisturbed by internal discord, men might devote themselves to the acquisition of wealth and its enjoyment. That would be a golden age, but it is questionable if such a state of affairs can be realized. It seems rather that every civilization must be built upon coercion and renunciation of instinct; it does not even seem certain that if coercion were to cease the majority of human beings would be prepared to undertake to perform the work necessary for acquiring new wealth. One has, I think, to reckon with the fact that there are present in all men destructive, and therefore anti-social and anti-cultural, trends and that in a great number of people these are strong enough to determine their behavior in human society.

Anger is good... Anger, you see, is to people what fuel is to an automobile. Without it, we would not be motivated to rise to any challenge, and life would be no more than mere existence. Anger is an energy that compels us to define what is right and wrong, good and bad, just and unjust. Anger is also like electricity. Electricity is powerful-- so powerful, in fact, that it can cause devastating destruction if it is mishandled or abused. But if channeled properly and intelligently, it is highly useful to mankind.

You would destroy yourselves but He would be your savior.

We cry for the hand of God to bring us salvation, but then we seize the voice of God and use it to profess our destructive nature.

Socialism of any type and shade leads to a total destruction of the human spirit and to a leveling of mankind into death.

The law of self-destruction and the law of self-preservation are equally powerful in humankind! The devil rules over mankind equally until a time that is not revealed to us.

Intoxicated with a sense of his own power,” she wrote, “[mankind] seems to be going farther and farther into more experiments for the destruction of himself and his world.

It is an important and popular fact that things are not always what they seem. For instance, on the planet Earth, man had always assumed that he was more intelligent than dolphins because he had achieved so much—the wheel, New York, wars and so on—while all the dolphins had ever done was muck about in the water having a good time. But conversely, the dolphins had always believed that they were far more intelligent than man—for precisely the same reasons. Curiously enough, the dolphins had long known of the impending destruction of the planet Earth and had made many attempts to alert mankind to the danger; but most of their communications were misinterpreted as amusing attempts to punch footballs or whistle for tidbits, so they eventually gave up and left the Earth by their own means shortly before the Vogons arrived. The last ever dolphin message was misinterpreted as a surprisingly sophisticated attempt to do a double-backward somersault through a hoop while whistling the “Star-Spangled Banner,” but in fact the message was this: So long and thanks for all the fish. In fact there was only one species on the planet more intelligent than dolphins, and they spent a lot of their time in behavioral research laboratories running round inside wheels and conducting frighteningly elegant and subtle experiments on man. The fact that once again man completely misinterpreted this relationship was entirely according to these creatures’ plans.

The appalling destruction and misery of this war mount hourly: destruction of what should be (indeed it is) the common wealth of Europe, and the world, if mankind were not so besotted, wealth the loss of which will affect us all, victors or not. Yet people gloat to hear of the endless lines, 40 miles long, of miserable refugees, women and children pouring West, dying on the way. There seems no bowels of mercy or compassion, no imagination, left in this dark diabolic hour. By which I do not mean that it may not all, in the present situation, mainly (not solely) created by Germany, be necessary or inevitable. But why gloat! We were supposed to have reached a stage of civilization in which it might still be necessary to execute a criminal, but not to gloat, or to hang his wife and child by him while the orc-crowd hooted. The destruction of Germany, be it 100 times merited, is one of the most appalling world-catastrophes.

This Nymph, to the destruction of mankind,   Nourish'd two Locks, which graceful hung behind 20   In equal curls, and well conspir'd to deck   With shining ringlets the smooth iv'ry neck.

During elections for the 1776 convention to frame a constitution for Pennsylvania, a Privates Committee urged voters to oppose “great and overgrown rich men . . . they will be too apt to be framing distinctions in society.” The Privates Committee drew up a bill of rights for the convention, including the statement that “an enormous proportion of property vested in a few individuals is dangerous to the rights, and destructive of the common happiness, of mankind; and therefore every free state hath a right by its laws to discourage the possession of such property.

The ageing and the cynical may make wars, but the young and the idealistic must fight them, and thus there are bound to come quick reactions, blind impulses not always comprehended. Men will curse as they kill, yet accomplish deeds of self-sacrifice, giving their lives for others; poets will write with their pens dipped in blood, yet will write not of death but of life eternal; strong and courteous friendships will be born, to endure in the face of enmity and destruction. And so persistent is this urge to the ideal, above all in the presence of great disaster, that mankind, the willful destroyer of beauty, must immediately strive to create new beauties, lest it perish from a sense of its own desolation; and this urge touched the Celtic soul of Mary.

Faith means making a virtue out of not thinking. It’s nothing to brag about. And those who preach faith, and enable and elevate it are intellectual slaveholders, keeping mankind in a bondage to fantasy and nonsense that has spawned and justified so much lunacy and destruction. Religion is dangerous because it allows human beings who don’t have all the answers to think that they do.

This was then the reward of my benevolence! I had saved a human being from destruction, and as a recompense I now writhed under the miserable pain of a wound which shattered the flesh and bone. The feelings of kindness and gentleness which I had entertained but a few moments before gave place to hellish rage and gnashing of teeth. Inflamed by pain, I vowed eternal hatred and vengeance to all mankind.

Satan embodies the refusal of sacrifice; he is arrogance, incarnate; spite, deceit, and cruel, conscious malevolence. He is pure hatred of Man, God and Being. He will not humble himself, even when he knows full well that he should. Furthermore, he knows exactly what he is doing, obsessed with the desire for destruction, and does it deliberately, thoughtfully and completely. It has to be him, therefore—the very archetype of Evil—who confronts and tempts Christ, the archetype of Good. It must be him who offers to the Savior of Mankind, under the most trying of conditions, what all men most ardently desire.

It can even be thought that radium could become very dangerous in criminal hands, and here the question can be raised whether mankind benefits from knowing the secrets of Nature, whether it is ready to profit from it or whether this knowledge will not be harmful for it. The example of the discoveries of Nobel is characteristic, as powerful explosives have enabled man to do wonderful work. They are also a terrible means of destruction in the hands of great criminals who lead the peoples towards war. I am one of those who believe with Nobel that mankind will derive more good than harm from the new discoveries.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

There have been, and will be again, many destructions of mankind arising out of many causes; the greatest have been brought about by the agencies of fire and water, and other lesser ones by innumerable other causes.

When we think of readapting mankind to a world of unity and co-operation, we have to consider that practically all the educational machinery on earth, is still in the hands of God-selling or Marx-selling combines. Everywhere in close co-operation with our nationalist governments, the oil and steel interests, our drug salesmanship, and so forth, the hirelines of these huge religious concerns, with more or less zeal and loyalty, are selling destruction to mankind.

We have reached the end of one era, and now we don't know what is all around us. Because we're already in a new era, and it is very different from the old one. Science and the world of technology are both changing everything so quickly, even our bodies. So the original ancient culture was present here, but to no avail, at this point in history it has come to stop. It still has some effect, some kind of continuity, but it cannot analyse and reformulate things, it cannot impact things with absolute strength. The age to follow will be full of dangers. It will be full of difficulties. In all likelihood, it will not be a good future for mankind. It is even possible this new era will mean the end of mankind.

The unwholesome-looking little moral agent of destruction exulted silently in the possession of personal prestige, keeping in check this man armed with the defensive mandate of a menaced society. More fortunate than Caligula, who wished that the Roman Senate had only one head for the better satisfaction of his cruel lust, he beheld in that one man all the forces he had set at defiance: the force of law, property, oppression, and injustice. He beheld all his enemies and fearlessly confronted them all in a supreme satisfaction of his vanity. They stood perplexed before him as if before a dreadful portent. He gloated inwardly over the chance of this meeting affirming his superiority over all the multitude of mankind.

The way of even the most justifiable revolution is prepared by personal impulses disguised into creeds. The Professor's indignation found in itself a final cause that absolued him from the sin of turning to destruction as the agent of his ambition. To destroy public faith in legality was the imperfect formula of his pedantic fanaticism; but the subconscious conviction that the framework of an established social order cannot be effectually shattered except by some form of collective or individual violence was precise and correct. He was a moral agent -- that was settled in his mind. By exercising his agency with ruthless defiance he procurred for himself the appearances of power and personal prestige, that was undeniable to his vengeful bitterness. It pacified its unrest; and in their own way the most ardent of revolutionaries are perhaps doing no more but seeking for peace in common with the rest of mankind -- the peace of soothed vanity, of satisfied appetites, or perhaps of appeased conscience.

Why do we fear and hate a possible reversion to barbarism? Because it would make people unhappier than they are? Oh no! The barbarians of every age were happier: let us not deceive ourselves! The reason is that our drive to knowledge has become too strong for us to be able to want happiness without knowledge or the happiness of a strong, firmly rooted delusion; even to imagine such a state of things is painful to us! Restless discovering and divining has such an attraction for us, and has grown as indispensable to us as is to the lover his unrequited love, which he would at no price relinquish for a state of indifference perhaps, indeed, we too are unrequited lovers! Knowledge has in us been transformed into a passion which shrinks at no sacrifice and at bottom fears nothing but its own extinction; we believe in all honesty that all mankind must believe itself more exalted and comforted under the compulsion and suffering of this passion than it did formerly, when envy of the coarser contentment that follows in the train of barbarism had not yet been overcome. Perhaps mankind will even perish of this passion for knowledge! even this thought has no power over us! But did Christianity ever shun such a thought? Are love and death not brothers? Yes, we hate barbarism we would all prefer the destruction of mankind to a regression of knowledge! And finally: if mankind does not perish of a passion it will perish of a weakness: which do you prefer? This is the main question. Do we desire for mankind an end in fire and light or one in the sand?

Hell is not demons with horns and hot pans! It is a world without the God. Without meaning, without hope, without love and freedom. Only existential sickness. Complete spiritual destruction, which will sooner or later be followed by physical destruction. As a species, we have no value.

All mankind in our age have split up into units, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them. He heaps up riches by himself and thinks, ‘How strong I am now and how secure,’ and in his madness he does not understand that the more he heaps up, the more he sinks into self-destructive impotence. For he is accustomed to rely upon himself alone and to cut himself off from the whole; he has trained himself not to believe in the help of others, in men and in humanity, and only trembles for fear he should lose his money and the privileges that he has won for himself. Everywhere in these days men have, in their mockery, ceased to understand that the true security is to be found in social solidarity rather than in isolated individual effort.

Everywhere that we looked, were objects & artifacts reminiscent of a bygone age. of war & destruction, of mankind's determination to rule his neighbour, to prove how mighty he and his people are, yet a romance of days past that I am drawn to like a soul lost and hearing his lovers cries to him

Let me tell you something about the beauty of destruction. There is a distinct art in boxing, because there is method, strategy, technique rules and all the bells and whistles that the general public knows. However, since the beginning of time mankind was destined to appreciate the art of combat; and that is the mortal sacrifice - you put yourself out there and display a virtual painting, an interactive canvas that portrays the nature of the human body and what it’s capable of, and as an outcome, the object of combat is not to sacrifice yourself to entertain spectators, no, but to make the other bastard sacrifice himself to entertain spectators - thus comes the art of honor. It’s not a thirst for blood, not at all - but an astonishment, an appreciation for the capabilities of a human that bares his soul naked for the art of combat using strictly his body. That’s entertainment.

Gaia, as I see her, is no doting mother tolerant of misdemeanours, nor is she some fragile and delicate damsel in danger from brutal mankind. She is stern and tough, always keeping the world warm and comfortable for those who obey the rules, but ruthless in her destruction of those who transgress.

We helped in creating this new weapon in order to prevent the enemies of mankind from achieving it ahead of us, which, given the mentality of the Nazis, would have meant inconceivable destruction and the enslavement of the rest of the world. We delivered this weapon into the hands of the American and the British people as trustees of the whole of mankind, as fighters for peace and liberty. But so far we fail to see any guarantee of peace, we do not see any guarantee of the freedoms that were promised to the nations in the Atlantic Charter. The war is won, but the peace is not. The great powers, united in fighting, are now divided over the peace settlements. The world was promised freedom from fear, but in fact fear has increased tremendously since the termination of the war. The world was promised freedom from want, but large parts of the world are faced with starvation while others are living in abundance.

Why, the isolation that prevails everywhere, above all in our age—it has not fully developed, it has not reached its limit yet. For every one strives to keep his individuality as apart as possible, wishes to secure the greatest possible fullness of life for himself; but meantime all his efforts result not in attaining fullness of life but self-destruction, for instead of self-realization he ends by arriving at complete solitude. All mankind in our age have split up into units, they all keep apart, each in his own groove; each one holds aloof, hides himself and hides what he has, from the rest, and he ends by being repelled by others and repelling them. He heaps up riches by himself and thinks, ‘How strong I am now and how secure,’ and in his madness he does not understand that the more he heaps up, the more he sinks into self-destructive impotence. For he is accustomed to rely upon himself alone and to cut himself off from the whole; he has trained himself not to believe in the help of others, in men and in humanity, and only trembles for fear he should lose his money and the privileges that he has won for himself. Everywhere in these days men have, in their mockery, ceased to understand that the true security is to be found in social solidarity rather than in isolated individual effort. But this terrible individualism must inevitably have an end, and all will suddenly understand how unnaturally they are separated from one another. It will be the spirit of the time, and people will marvel that they have sat so long in darkness without seeing the light. And then the sign of the Son of Man will be seen in the heavens.... But, until then, we must keep the banner flying. Sometimes even if he has to do it alone, and his conduct seems to be crazy, a man must set an example, and so draw men's souls out of their solitude, and spur them to some act of brotherly love, that the great idea may not die.

Hush, Sonia! I am not laughing. I know myself that it was the devil leading me. Hush, Sonia, hush!” he repeated with gloomy insistence. “I know it all, I have thought it all over and over and whispered it all over to myself, lying there in the dark.… I've argued it all over with myself, every point of it, and I know it all, all! And how sick, how sick I was then of going over it all! I kept wanting to forget it and make a new beginning, Sonia, and leave off thinking. And you don’t suppose that I went into it headlong like a fool? I went into it like a wise man, and that was just my destruction. And you mustn't suppose that I didn't know, for instance, that if I began to question myself whether I had the right to gain power—I certainly hadn't the right—or that if I asked myself whether a human being is a louse it proved that it wasn't so for me, though it might be for a man who would go straight to his goal without asking questions.… If I worried myself all those days, wondering whether Napoleon would have done it or not, I felt clearly of course that I wasn't Napoleon. I had to endure all the agony of that battle of ideas, Sonia, and I longed to throw it off: I wanted to murder without casuistry, to murder for my own sake, for myself alone! I didn't want to lie about it even to myself. It wasn't to help my mother I did the murder—that’s nonsense—I didn't do the murder to gain wealth and power and to become a benefactor of mankind. Nonsense! I simply did it; I did the murder for myself, for myself alone, and whether I became a benefactor to others, or spent my life like a spider, catching men in my web and sucking the life out of men, I couldn't have cared at that moment.… And it was not the money I wanted, Sonia, when I did it. It was not so much the money I wanted, but something else.… I know it all now.… Understand me! Perhaps I should never have committed a murder again. I wanted to find out something else; it was something else led me on. I wanted to find out then and quickly whether I was a louse like everybody else or a man. Whether I can step over barriers or not, whether I dare stoop to pick up or not, whether I am a trembling creature or whether I have the right …” “To kill? Have the right to kill?” Sonia clasped her hands. “Ach, Sonia!” he cried irritably and seemed about to make some retort, but was contemptuously silent. “Don’t interrupt me, Sonia. I want to prove one thing only, that the devil led me on then and he has shown me since that I had not the right to take that path, because I am just such a louse as all the rest. He was mocking me and here I've come to you now! Welcome your guest! If I were not a louse, should I have come to you? Listen: when I went then to the old woman’s I only went to try. … You may be sure of that!” “And you murdered her!” “But how did I murder her? Is that how men do murders? Do men go to commit a murder as I went then? I will tell you some day how I went! Did I murder the old woman? I murdered myself, not her! I crushed myself once for all, for ever.… But it was the devil that killed that old woman, not I. Enough, enough, Sonia, enough! Let me be!” he cried in a sudden spasm of agony, “let me be!

Since the general civilization of mankind, I believe there are more instances of the abridgment of the freedom of the people by gradual and silent encroachments of those in power, than by violent and sudden usurpations; but, on a candid examination of history, we shall find that turbulence, violence, and abuse of power, by the majority trampling on the rights of the minority, have produced factions and commotions, which, in republics, have, more frequently than any other cause, produced despotism. If we go over the whole history of ancient and modern republics, we shall find their destruction to have generally resulted from those causes.

Someday, when the world is much older, and when mankind will be masters of all the destructive powers in nature, to serve for the general good of humanity; when mankind, as you were just saying, have discovered the secrets of death, then that death will become as sweet and voluptuous as a slumber in the arms of your beloved.

It’s really disheartening, the universal stupidity. I think that I wouldn’t grieve at mankind’s suicide through sheer evilness of heart, or through mere recklessness. There’s something so damned undignified at going to destruction through sheer thickheaded stupidity. What’s the use of being men if that’s how you have to die.

Is this, Miriam wonders, what they call the march of history? And even if she doesn't fully understand, it doesn't mean she can't appreciate the need, the periodic need for some people to resort to gasoline, rags, and matches. Doesn't it always come to this? Isn't history as much about tearing things down as it is about building things up?

If a boy fires off a gun, whether at a fox, a landlord or a reigning sovereign, he will be rebuked according to the relative value of these objects. But if he fires off a gun for the first time it is very likely that he will not expect the recoil, or know what a heavy knock it can give him. He may go blazing away through life at these and similar objects in the landscape; but he will be less and less surprised by the recoil; that is, by the reaction. He may even dissuade his little sister of six from firing off one of the heavy rifles designed for the destruction of elephants; and will thus have the appearance of being himself a reactionary. Very much the same principle applies to firing off the big guns of revolution. It is not a man's ideals that change; it is not his Utopia that is altered; the cynic who says, "You will forget all that moonshine of idealism when you are older," says the exact opposite of the truth. The doubts that come with age are not about the ideal, but about the real. And one of the things that are undoubtedly real is reaction: that is, the practical probability of some reversal of direction, and of our partially succeeding in doing the opposite of what we mean to do. What experience does teach us is this: that there is something in the make-up and mechanism of mankind, whereby the result of action upon it is often unexpected, and almost always more complicated than we expect.

Oppenheimer did not doubt that he would be remembered to some degree, and reviled, as the man who led the work of bringing to mankind for the first time in its history the means of its own destruction.2154 He cherished the complementary compensation of knowing that the hard riddle the bomb would pose had two answers, two outcomes, one of them transcendent.

. . . [T]o live in an inspired condition, to know truth, to be free, to love another, to consummate existence, to abide with death in clarity of consciousness - without which, racing and conniving to evade death, the spirit holds its breath and hopes to be immortal because it does not live - is no longer a rarefied project. Just as machinery has embodied ideas of good, so the technology of destruction has also acquired a metaphysical character. The practical questions have thus become the ultimate questions as well. Annihilation is no longer a metaphor. Good and Evil are real. The inspired condition is therefore no visionary matter. It is not reserved for gods, kings, poets, priests, shrines, but belongs to mankind and to all of existence.

Every morning I wake up to have the same hope, that mankind had survived its own greed, its own desire to self-destruct, its own monopoly to destroy the environment regardless of the consequences, its own religious and ideological dogma that kept it in turmoil since inception….I listen to the morning news to find out that nothing had changed, and realize more certainly that we are living on a barrowed time, and sometime in the future, if we wake up there will be fewer and fewer of us who will wonder but never learn what went wrong….this is human history, keep repeating itself in destruction, greed and chaos, at the best of times it is organized chaos….and at the worst of time it is mayhem, all to serve the few….who leaves crumbs for us to continue the cycle…

Then Krishna says, "O Arjuna, you and I have run the cycle of births and deaths many times, but you are not conscious of them all. I am without beginning, birthless, the absolute Lord of all creation. I through my own nature take form. Whenever virtue subsides and wickedness prevails, I come to help mankind. For the salvation of the good, for the destruction of wickedness, for the establishment

This was then the reward of my benevolence! I had saved a human being from destruction, and as a recompense I now writhed under the miserable pain of a wound which shattered the flesh and bone. The feelings of kindness and gentleness which I had entertained but a few moments before gave place to hellish rage and gnashing of teeth. Inflamed by pain, I vowed eternal hatred and vengeance to all mankind

Paul is basically saying that God has not kept who He is a secret. Knowing God is not hard. It’s actually the most obvious thing in the world. All you have to do is glorify Him as God and be thankful. This response, because it agrees with the truth, gives you open access to the vast treasures of the knowledge of God. But without that response, your thoughts become futile and your heart is darkened. Futile means “purposeless.” When we fail to sustain the response of thanksgiving for everything in our lives, our thinking is cut off from our purpose in God. When we lose sight of our purpose, we will inevitably make choices that are outside of God’s intentions for our lives, and this can only be destructive because it works against His design for us. A dark heart is a heart that is unable to perceive spiritual reality. It is unmoved by the desires and affections of the Lord, and therefore cannot respond to His invitation to relationship, which is the source of life. As Paul goes on to explain in Romans chapter 1, a dark heart perverts our desires and leads us into all kinds of sin that degrades our identity and relationships. The most perverted sins known to mankind came about through a door left open because of the absence of thankfulness.

It were indeed to be wish'd that our art had been less ingenious, in contriving means destructive to mankind; we mean those instruments of war, which were unknown to the ancients, and have made such havoc among the moderns. But as men have always been bent on seeking each other's destruction by continual wars; and as force, when brought against us, can only be repelled by force; the chief support of war, must, after money, be now sought in chemistry.

There is something that mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being. The ageing and the cynical may make wars, but the young and the idealistic must fight them, and thus there are bound to come quick reactions, blind impulses not always comprehended. Men will curse as they kill, yet accomplish deeds of self-sacrifice, giving their lives for others; poets will write with their pens dipped in blood, yet will write not of death but of life eternal; strong and courteous friendships will be born, to endure in the face of enmity and destruction. And so persistent is this urge to the ideal, above all in the presence of great disaster, that mankind, the wilful destroyer of beauty, must immediately strive to create new beauties, lest it perish from a sense of its own desolation; and this urge touched the Celtic soul of Mary.

While it is often said that necessity is the father of invention, it is indeed an irony that some of mankind's greatest technological advancements were born out of the human race's propensity for power, greed, violence and destruction.   October 24, 1945 saw the birth of a global power called the United Nations in a bid to prevent yet another devastating world war. The world could ill afford a third global conflict which could wipe out the human race forever.

[The Edfu Building Texts in Egypt] take us back to a very remote period called the 'Early Primeval Age of the Gods'--and these gods, it transpires, were not originally Egyptian, but lived on a sacred island, the 'Homeland of the Primeval Ones,' and in the midst of a great ocean. Then, at some unspecified time in the past, an immense cataclysm shook the earth and a flood poured over this island, where 'the earliest mansions of the gods' had been founded, destroying it utterly, submerging all its holy places, and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these 'gods' of the early primeval age were navigators) to 'wander' the world. Their purpose in doing so was nothing less than to re-create and revive the essence of their lost homeland, to bring about, in short: 'The resurrection of the former world of the gods ... The re-creation of a destroyed world.' [...] The takeaway is that the texts invite us to consider the possibility that the survivors of a lost civilization, thought of as 'gods' but manifestly human, set about 'wandering' the world in the aftermath of an extinction-level global cataclysm. By happenstance it was primarily hunter-gatherer populations, the peoples of the mountains, jungles, and deserts--'the unlettered and the uncultured,' as Plato so eloquently put it in his account of the end of Atlantis--who had been 'spared the scourge of the deluge.' Settling among them, the wanderers entertained the desperate hope that their high civilization could be restarted, or that at least something of its knowledge, wisdom, and spiritual ideas could be passed on so that mankind in the post-cataclysmic world would not be compelled to 'begin again like children, in complete ignorance of what happened in early times.

This was then the reward of my benevolence! I had saved a human being from destruction, and as a recompense I now writhed under the miserable pain of a wound which shattered the flesh and bone. The feelings of kindness and gentleness which I had entertained but a few moments before gave place to hellish rage and gnashing of teeth. Inflamed by pain, I vowed eternal hatred and vengeance to all mankind. But the agony of my wound overcame me; my pulses paused, and I fainted.

We know that Porphyry too found himself baffled as to why God had waited so long to save mankind: “If Christ declares Himself to be the Way of salvation, the Grace and the Truth . . . what has become of men who lived in the many centuries before Christ came?” he asked. “What, then, has become of such an innumerable multitude of souls, who were in no wise blameworthy” who were born earlier? Why “did He who is called the Saviour withhold Himself for so many centuries of the world?”84

Adam is definitely said to be vegetarian and not only that but even after the fall, Adam is seen as one who did not even covet flesh! Mankind eating flesh did not even enter the picture according to Genesis until Noah after the deluge. [...] The domestic cat would be at a loss to understand this herbivores' delight as being a paradise designed for it. This is because to the cat descended from African wild cats circa 8000 BCE in the Middle East would find it nearly impossible to believe it as true.

Death, according to the care we take to be on good or bad terms with it, is either a friend which will rock us as gently as a nursing mother or an enemy which will savagely tear apart body and soul. One day, when our world has lived another thousand years, when people have mastered all the destructive forces of nature and harnessed them to the general good of mankind, and when, as you just said, men have learnt the secrets of death, then death will be as sweet and voluptuous as sleep in a lover’s arms.

The computers of the Hundred Worlds were hands and feet, eyes and ears to her. She spoke every language that had ever been committed to computers, and read every book in every library on every world. She learned that human beings had long been afraid that someone like her would come to exist; in all the stories she was hated, and her coming meant either her certain murder or the destruction of mankind. Even before she was born, human beings had imagined her, and, imagining her, slain her a thousand times.

The traditional respect which nations pay to military valor cannot be denied. As every country has a right to self-defense, every country has a right to give honor to its military leaders. But the honoring of military leaders brings deadly danger to mankind unless both the moral authority granted to them and the technical means at their disposal are strictly limited. Military power should never be confused with moral virtue, and military leaders should never be entrusted with weapons of unlimited destruction.

The act of war itself is the least productive activity for mankind. It consumes men and materials, demands our time and energies which might otherwise be used to advance our nation, spends the treasure and labors of the people, orphans our children, and is the source for unspeakable violence, tragedy, sorrow and waste. My opinion of war can be summed up in five words: Destructive. Wasteful. Expensive. Inflationary. Bureaucratic. In this opinion, I am not alone, nor was I the first to make the observation I am certain.

She was too compelling to look at directly. Bright like the sun, bright and terrible. Only one other being could look upon her, and that was Death. And so…they became lovers.” He said the word like a caress, like velvet again, and my face began to heat. “Together they forged great and hellish things,” Jesse murmured. “Lightning and waterfalls that churned into clouds off the tip of the world. Chasms so winding deep that daylight never traced their endings. They dreamed through golden days and silvered nights. All the other creatures envied or adored them, because Death and the Elemental were destruction and creation joined as One. In the natural order of things, they should not have been stronger joined. And yet they were.” He shifted, coming closer to me. A hand settled lightly atop my chest, directly over my heart. At our feet the seawater splashed a little, as if disturbed by something rolling over in the dark, distant deep. “Centuries passed, and mankind began to devour the earth, even the wildest places. They had tools to invent and wars to fight and grubby, short lives. Nothing about them dwelled in the magic of the ancient spirits. So although Death, the Great Hunter, prospered as he sieved through their villages, the Elemental, strong as she once was, thinned into a web of gossamer. Human lives simply tore her apart.” His hand was so warm. Warmer than I, warmer than the air, and still just barely touching me. The light behind my lids never lifted, so I knew he wasn’t glowing, but it felt as if he held a tame coal to my skin. It felt like something painless and ablaze, drawing my heart upward into it. “The time had come for them to divide. Like all the rest of her kind, the goddess would cease to exist; she had no other course. So Death and the Elemental severed their joined hearts. For a few generations more, she drifted alone through the last of the sacred places, deserts, and fjords, lands so savage no human had yet desecrated them.” Jesse’s voice dropped to a whisper. Without moving his hand, he bent down, his breath in my ear. “And Death, who had tasted her brightness, who would never cease to crave it-who knew her better than all the collected souls of all mankind’s weeping dead-became her Hunter.” I was hot and strange. I was light and lighter, and curiously my breath came so slow. “Until at last, one starry night beneath the desert moon, she surrendered to him. She allowed him to come to her, to make love to her. To unravel her…” It was happening. He sat next to her and bore witness to her change, her pulse slowing, her skin blanching, the fans of her lashes stark against the contours of her face. He kept his palm there against her chest, up and down with her respiration, and watched the smoke begin to curl around his fingers. “And by his hand, in the bliss of her unraveling, she touched the stars…” Lora’s breath hitched. Her heart skipped-then stopped. If I could take this from you, Jesse thought fiercely. If I could take this one moment away from you and keep the agony for myself- Her eyes opened, went instantly to his. Panic lit her gaze. Then she was gone. His fingers sank to the floor through her empty blouse, and the blue dragon smoke that was all of Eleanore Jones rose into strands above him.

1-Leadership does not mean domination. The world is always well supplied with people who wish to rule and dominate others. The true leader is a different sort; he seeks effective activity which has a truly beneficient purpose. He inspires others to follow in his wake, and holding aloft the torch of wisdom, leads the way for society to realize its genuinely great aspirations”. 2-The progress of science can be said to be harmful to religion only in so far as it is used for evil aims and not because it claims a priority over religion in its revelation to man. It is important that spiritual advancement must keep pace with material advancement”. — 3-Education is a means of sharpening the mind of man both spiritually and intellectually. It is a two-edged sword that can be used either for the progress of mankind or for its destruction. That is why it has been Our constant desire and endeavor to develop our education for the benefit of mankind”. 4-It is no less important that we know whence we came. An awareness of our past is essential to the establishment of our personality and our identity as Africans”. —

It becomes ever increasingly clear to many students of man and of the contemporary scene that the crucial difficulty with which we are confronted lies in the fact that the development of man's intellectual capacities has far outstripped the development of his emotions. Man's brain lives in the twentieth century; the heart of most men lives still in the Stone Age. The majority of men have not yet acquired the maturity to be independent, to be rational, to be objective. They need myths and idols to endure the fact that man is all by himself, that there is no authority which gives meaning to life except man himself. Man represses the irrational passions of destructiveness, hate, envy, revenge; he worships power, money, the sovereign state, the nation; while he pays lip service to the teachings of the great spiritual leaders of the human race, those of Buddha, the prophets, Socrates, Jesus, Mohammed—he has transformed these teachings into a jungle of superstition and idol-worship. How can mankind save itself from destroying itself by this discrepancy between intellectual-technical over-maturity and emotional backwardness?

Why were they ready to renounce their highest moments as a sin? Why were they willing to betray the best within them? What made them believe that this earth was a realm of evil where despair was their natural fate? He could not name the reason, but he knew that it had to be named. He felt it as a huge question mark within the courtroom, which it was now his duty to answer. This was the real sentence imposed upon him, he thought—to discover what idea, what simple idea available to the simplest man, had made mankind accept the doctrines that led it to self-destruction.

Freud's psychology and the philosophy underlying it are essentially pessimistic. This is patent in his outlook on the future of mankind as well as in his attitude toward therapy. And on the basis of his theoretical premises, he cannot be anything but pessimistic. Man is driven by instincts which at best are only to be modified by "sublimation." His instinctual drives for satisfaction are inevitably frustrated by society. His "ego" is helplessly tossed about between instinctual drives and the "superego," which itself can only be modified. The superego is primarily forbidding and destructive. True ideals do not exist. The wish for personal fulfillment is "narcissistic." Man is by nature destructive and a "deadi instinct" compels him either to destroy others or to suffer. All these theories leave little room for a positive attitude toward change and limit the value of the potentially splendid therapy Freud originated. In contrast, I believe that compulsive trends in neuroses are not instinctual but spring from disturbed human relationships; that they can be changed when these improve and that conflicts of such origin can really be resolved.

Let us, in good psychiatric fashion, look at the facts. In the last one hundred years we, in the Western world, have created a greater material wealth than any other society in the history of the human race. Yet we have managed to kill off millions of our population in an arrangement which we call “war.” Aside from smaller wars, we had larger ones in 1870, 1914 and 1939. During these wars, every participant firmly believed that he was fighting in his self-defense, for his honor, or that he was backed up by God. The groups with whom one is at war are, often from one day to the next, looked upon as cruel, irrational fiends, whom one must defeat to save the world from evil. But a few years after the mutual slaughter is over, the enemies of yesterday are our friends, the friends of yesterday our enemies, and again in full seriousness we begin to paint them with appropriate colors of black and white. At this moment, in the year 1955, we are prepared for a mass slaughter which would, if it came to pass, surpass any slaughter the human race has arranged so far. One of the greatest discoveries in the field of natural science is prepared for this purpose. Everybody is looking with a mixture of confidence and apprehension to the “statesmen” of the various peoples, ready to heap all praise on them if they “succeed in avoiding a war,” and ignoring the fact that it is only these very statesmen who ever cause a war, usually not even through their bad intentions, but by their unreasonable mismanagement of the affairs entrusted to them. In these outbursts of destructiveness and paranoid suspicion, however, we are not behaving differently from what the civilized part of mankind has done in the last three thousand years of history.

When in the Course of human events, it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth, the separate and equal station to which the Laws of Nature and of Nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation. We hold these truths to be self-evident, that all men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.--That to secure these rights, Governments are instituted among Men, deriving their just powers from the consent of the governed, --That whenever any Form of Government becomes destructive of these ends, it is the Right of the People to alter or to abolish it, and to institute new Government. . . When a long train of abuses and usurpations, pursuing invariably the same Object evinces a design to reduce them under absolute Despotism, it is their right, it is their duty, to throw off such Government, and to provide new Guards for their future security.

The question whether a Leblanc is still possible, the question whether it is still possible to bring about an outbreak of creative sanity in mankind, to avert this steady glide to destruction, is now one of the most urgent in the world. It is clear that the writer is temperamentally disposed to hope that there is such a possibility. But he has to confess that he sees few signs of any such breadth of understanding and steadfastness of will as an effectual effort to turn the rush of human affairs demands. The inertia of dead ideas and old institutions carries us on towards the rapids. Only

Deeper still was the profound understanding for mankind as she lived in the minds of the characters. Over time, she had found such perspectives made her a more patient person, more accepting of others. If everyone had such an appreciation for their fellow man, perhaps things such as war would not exist. Such considerations were easy to muse over there in a rare beam of sunlight, but far more difficult to hold tight to in the blacked-out streets of London with Mr. Stokes. The improved weather brought with it an influx of bombers who sailed easily through the clear skies to unload their destruction.

Since the natural tendencies of mankind are so bad that it is not safe to allow them liberty, how comes it to pass that the tendencies of organizers are always good? Do not the legislators and their agents form a part of the human race? Do they consider that they are composed of different materials from the rest of mankind? They say that society, when left to itself, rushes to inevitable destruction, because its instincts are perverse. They pretend to stop it in its downward course, and to give it a better direction. They have, therefore, received from heaven, intelligence and virtues which place them beyond

It would be good now, I thought, to be in Paris. The afternoon city heat would have gone. It would be good to sit under the trees near the marionette theatre. It would be quiet there now. There would be no one there but a student or two reading. There you could listen to the rustle of leaves unconscious of the pains of humanity in labour, of a civilisation hastening to its own destruction. There, away from this brassy sea and blood-red earth, you could contemplate the twentieth-century tragedy unmoved; unmoved except by pity for mankind fighting to save itself from the primeval ooze that welled from its own subconscious being.

So here again we may clearly observe the contrast with the Enlightenment, with which individual commentators have tried to associate Nietzsche because of his atheism. In the Enlightenment, the idea was to prove that belief in God might not signify any kind of moral imperative for mankind, that the moral laws would operate in a society of atheists just as much as in one where religious patronage held sway. Nietzsche, on the contrary, wanted to show that the demise of the idea of God (or the death of God) would entail a moral renaissance in the sense we have noted above. Apart, therefore, from the other ethical contradictions in the ‘old’ and ‘new’ Enlightenment, about which we again already know Nietzsche’s opinion, we find another contrast here in respect of the socio-ethical role of religion. The ‘old’ Enlightenment regarded the religious concept as irrelevant to men’s morality, actions, views etc., which in reality were adequately determined by a combination of society and men’s reason. On the other hand, Nietzsche — and here he far exceeded all Feuerbach’s weaknesses in the realm of historico-philosophical idealism — regarded the switch to atheism as a turning point for morality. (At this point let us just briefly remark that here Nietzsche’s worldview is very close to certain tendencies in Dostoievsky.)

Idealism, particularly idealism of a cultural or artistic kind, has become such a rare phenomenon in the contemporary world that it may often be hard for us to feel our way into the spiritual background of much of the art, music, and literature that burst upon an unsuspecting European public in the last years of the 19th century and the early years of the 20th. It has become fashionable to suppose that what we have come to term variously “modern art”, “modern music”, or simply “modernism” took its origins in some collective artistic rejection of the styles and norms of the past, and in an adoption of a sceptical and anti-idealistic world view. While it is true that the “iconoclastic” movements of expressionism, futurism, dada, and early surrealism relied for much of their public impact on shock-tactics and a philosophy of ‘making it new’, a close study of their artistic programmes shows that their primary concern was less the destruction of the past than the reinterpretation of both past and present in terms of a visionary future, a hoped-for world in which the artist, like some divinely inspired child, would endow mankind with a new innocence, exorcising from it the demons of war, revolution, technology, and social organisation. Such a transformed humanity would be a worthy successor to the mankind of previous ages

This unstable character of man, this going from one extreme to the other, arising as it does out of his narrow vision and petty mind, reveals certain basic moral tensions within which human conduct must function if it is to be stable and fruitful. These contradictory extremes are, therefore, not so much a "problem" to be resolved by theological thought as tensions to be "lived with" if man is to be truly "religious," i.e., a servant of God. Thus, utter powerlessness and "being the measure for all things," hopelessness and pride, determinism and "freedom," absolute knowledge and pure ignorance—in sum, an utterly "negative self-feeling" and a "feeling of omnipotence"—are extremes that constitute natural tensions for proper human conduct. It is the "God-given" framework for human action. Since its primary aim is to maximize moral energy, the Qur’ān—which claims to be "guidance for mankind"—regards it as absolutely essential that man not violate the balance of opposing tensions. The most interesting and the most important fact of moral life is that violating this balance in any direction produces a "Satanic condition" which in its moral effects is exactly the same: moral nihilism. Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality.

Back of this formula is a law of nature which no man has yet been able to explain. The name by which one calls this law is of little importance. The important fact about it is—it WORKS for the glory and success of mankind, IF it is used constructively. On the other hand, if used destructively, it will destroy just as readily. In this statement may be found a very significant truth, namely, that those who go down in defeat, and end their lives in poverty, misery, and distress, do so because of negative application of the principle of autosuggestion. The cause may be found in the fact that all impulses of thought have a tendency to clothe themselves in their physical equivalent.

Only a fool says in his heart There is no Creator, no King of kings, Only mules would dare to bray These lethal mutterings. Over darkened minds as these The Darkness bears full sway, Fruitless, yet, bearing fruit, In their fell, destructive way. Sterile, though proliferate, A filthy progeny sees the day, When Evil, Thought and Action mate: Breeding sin, rebels and decay. The blackest deeds and foul ideals, Multiply throughout the earth, Through deadened, lifeless, braying souls, The Darkness labours and gives birth. Taking the Lord’s abundant gifts And rotting them to the core, They dress their dish and serve it out Foul seeds to infect thousands more. ‘The Tree of Life is dead!’ they cry, ‘And that of Knowledge not enough, Let us glut on the ashen apples Of Sodom and Gomorrah.’ Have pity on Thy children, Lord, Left sorrowing on this earth, While fools and all their kindred Cast shadows with their murk, And to the dwindling wise, They toss their heads and wryly smirk. The world daily grinds to dust Virtue’s fair unicorns, Rather, it would now beget Vice’s mutant manticores. Wisdom crushed, our joy is gone, Buried under anxious fears For lost rights and freedoms, We shed many bitter tears. Death is life, Life is no more, Humanity buried in a tomb, In a fatal prenatal world Where tiny flowers Are ripped from the womb, Discarded, thrown away, Inconvenient lives That barely bloomed. Our elders fare no better, Their wisdom unwanted by and by, Boarded out to end their days, And forsaken are left to die. Only the youthful and the useful, In this capital age prosper and fly. Yet, they too are quickly strangled, Before their future plans are met, Professions legally pre-enslaved Held bound by mounting student debt. Our leaders all harangue for peace Yet perpetrate the horror, Of economic greed shored up Through manufactured war. Our armies now welter In foreign civilian gore. How many of our kin are slain For hollow martial honour? As if we could forget, ignore, The scourge of nuclear power, Alas, victors are rarely tried For their woeful crimes of war. Hope and pray we never see A repeat of Hiroshima. No more! Crimes are legion, The deeds of devil-spawn! What has happened to the souls Your Divine Image was minted on? They are now recast: Crooked coins of Caesar and The Whore of Babylon. How often mankind shuts its ears To Your music celestial, Mankind would rather march To the anthems of Hell. If humanity cannot be reclaimed By Your Mercy and great Love Deservedly we should be struck By Vengeance from above. Many dread the Final Day, And the Crack of Doom For others the Apocalypse Will never come too soon. ‘Lift up your heads, be glad’, Fools shall bray no more For at last the Master comes To thresh His threshing floor.

It seemed insane that two such identical senses of humour could think of each other only in terms of hatred and destruction. He suddenly saw the political establishments of the world as a conspiracy of the humourless against laughter, a tyranny of stupidity over intelligence; man as a product of history, not his true inner, personal nature. He might, if he had browsed further in the book he had picked up in JAne’s drawing room in Oxford, have seen that Gramsci once said almost exactly the same thing, though he had derived his proof of it from the failure of mankind to make socialism universal. Dan saw it much more in existential terms, a universal failure of personal authenticity, faith in one’s own inner feelings.

1And as to the death of the giants, wheresoever their spirits depart from their bodies, let their flesh, that which is perishable, be without judgment. Thus shall they perish, until the day of the great consummation of the great world. A destruction shall take place of the Watchers and the impious. 2And now to the Watchers, who have sent you to pray for them, who in the beginning were in heaven, 3Say, In heaven have you been; secret things, however, have not been manifested to you; yet have you known a reprobated mystery. 4And this you have related to women in the hardness of your heart, and by that mystery have women and mankind multiplied evils upon the earth. 5Say to them, Never therefore shall you obtain peace.

Disraeli never took the defensive line that Jews were no worse than other men. He thought they were better. He said he despised ‘that pernicious doctrine of modern times, the natural equality of man’. One modern historian has seen him as essentially a marrano, and there is a lot to be said for this analysis.40 He epitomized the incipient arrogance, pride and romance of the Sephardis, which he conferred on the Jews as a whole. The self-destructive Ashkenazi tendency to see Jewish sufferings in Biblical fashion as the merited consequence of Jewish sins meant absolutely nothing to him. He took the Sephardi view that Israel, being the heart of the human body, had been unfairly made to shoulder the burden of the wickedness of mankind.

Nonconformists, we are, unsolicited, unpredictable, unencumbered, unvested, daring and iconoclastic but not for the sake of destructive ruins but construction toward a better truth, a substantial truth, and innovation. Too much of independence of the nonconformists of unique mind is considered unfitting to the establishment of existing norms and institutions because they cannot be useful functionaries for social reinforcement. Yet, poetic outcasts are reframing the stretch of imagination toward metaphysical beauty and permanence—the greatness. We deliberately detach ourselves from the exasperations and desperations of the moment of mankind. We find it particularly useful to have a burning heart and causes for misgivings and finality…to fill the unlistening void and to chastise a comfortable livelihood.

The Jewish doctrine of Marxism denies the noble goal of Nature and sets mass and dead weight of numbers in place of the eternal privilege of strength and power. It denies the value of personality in man, disputes the significance of nation and race, and deprives mankind of the essentials of its survival and civilization. As a foundation of the universe, Marxism would be the end of any order conceivable to man. The result of applying such a law could only be chaos. Destruction would be the only result for the inhabitants of this planet. If, through his Marxist faith, the Jew conquers the peoples of this world, his crown will be the death and destruction of all mankind. Earth would again move uninhabited through space as it did millions of years ago. Eternal Nature takes revenge for violation of her commandments.

There is something than mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being. The ageing and cynical may make wars, but the young and the idealistic must fight them, and thus there are bound to come quick reactions, blind impulses not always comprehended. Men will curse as they kill, yet accomplish deeds of self-sacrifice, giving their lives for others; poets will write with their pens dipped in blood, yet will write not of death but of life eternal; strong and courteous friendships will be born, to endure in the face of enmity and destruction. And so persistent is this urge to the ideal, above all in the presence of great disaster, than mankind, the wilful destroyer of beauty, must immediately strive to create new beauties, lest it perish from a sense of its own desolation (...)

What are the heights, and depths, and lengths, of human science, with all the boasted acquisitions of the brightest genius of mankind! Learning and science can measure the globe, can sound the depths of the sea, can compass the heavens, can mete out the distances of the sun and moon, and mark out the path of every twinkling star for many ages past, or ages to come; but they cannot acquaint us with the way of salvation from this long, this endless distress. What are all the sublime reasonings of philosophers upon the abstruse and most difficult subjects? What is the whole circle of sciences which human wit and thought can trace out and comprehend? Can they deliver us from the guilt of one sin? Can they free us from one of the terrors of the Almighty? Can they assuage the torment of a wounded spirit, or guard us from the impressions of divine indignation? Alas, they are all but trifles in comparison of this blessed Gospel, which saves us from eternal anguish and death. It is the Gospel that teaches us the holy skill to prevent this worm of conscience from gnawing the soul, and instructs us how to kill it in the seed and first springs of it, to mortify the corruptions of the heart, to resist the temptations of Satan, and where to wash away the guilt of sin. It is this blessed Gospel that clearly discovers to us how we may guard against the fire of divine wrath, or rather how to secure our souls from becoming the fuel of it. It is this Book that teaches us to sprinkle the blood of Christ on a guilty conscience by faith, by receiving Him as sincere penitents, and thereby defends us from the angel of death and destruction. This is that experimental philosophy of the saints in Heaven whereby they have been released from the bonds of their sins, have been rescued from the curse of the law, and have been secured from the gnawing worm and devouring fire.

Mankind could point with pride to this fine flower of the human spirit--if it were not for one thing: namely that God is God and grace is grace. At this point begins the destruction of our illusions and of our cultural enthusiasm, the great destruction which God himself effects, and which the ancient myth of the tower of Babel typifies. 'And if by grace, then it is no more of works; otherwise grace is no more grace.' Our way to the eternal is interrupted and we are plunged back into the depths from which we came, with out philosophy and art, our morality and religion. For another way now opens, the way of God to man, the way of revelation and grace, the way of Christ, the way of justification by faith alone. 'My ways are not your ways,' that is the answer now. It is not we who go to God, but God who comes to us. It is not religion that sets us right with God, for God alone can do this; it is his action on which we must depend.

Society, in which we all live, is corrupt, immoral, aggressive, destructive. This society has been going on in primitive or modified form for thousands of years upon thousands of years, but it is the same pattern being repeated. These are all facts, not opinion or judgment. Facing this enormous crisis, one asks not only what one is to do but also who is responsible, who has brought the chaos, the confusion, the utter misery of humanity. Is the economic crisis, the social crisis, the crisis of war, the building of enormous armaments, the appalling waste, outside of us? Inwardly, psychologically, we are also very confused; there is constant conflict, struggle, pain, anxiety. We are together taking a journey into the whole structure that mankind has created, the disorder that human beings have brought about in this world. There is misery, chaos, confusion outwardly in society; and also inwardly, psychologically, in the psyche, the consciousness, there are pain and struggles. What are you going to do about all this? Turn to leaders, better politicians? This one isn’t good, but the next one will be better; and the next one still better. We keep this game going. We have looked to various so-called spiritual leaders, the whole hierarchy of the Christian world. They are as confused, as uncertain, as we are. If you turn to the psychologists or the psychotherapists, they are confused like you and me. And there are all the ideologies: communist ideologies, Marxist ideologies, philosophical ideologies, the ideologies of the Hindus and the ideologies of those people who have brought Hinduism here, and you have your own ideologies. The whole world is fragmented, broken up, as we are broken up, driven by various urges, reactions, each one wanting to be important, each one acting in his own self-interest. This is actually what is going on in the world, wherever you go.

Be calm! I entreat you to hear me, before you give vent to your hatred on my devoted head. Have I not suffered enough that you seek to increase my misery? Life, although it may only be an accumulation of anguish, is dear to me, and I will defend it. Remember, thou hast made me more powerful than thyself; my height is superior to thine; my joints more supple. But I will not be tempted to set myself in opposition to thee. I am thy creature, and I will be even mild and docile to my natural lord and king, if thou wilt also perform thy part, the which thou owest me. Oh, Frankenstein, be not equitable to every other, and trample upon me alone, to whom thy justice, and even thy clemency and affection, is most due. Remember, that I am thy creature; I ought to be thy Adam; but I am rather the fallen angel, whom thou drivest from joy for no misdeed. Everywhere I see bliss, from which I alone am irrevocably excluded. I was benevolent and good; misery made me a fiend. Make me happy, and I shall again be virtuous." "Begone! I will not hear you. There can be no community between you and me; we are enemies. Begone, or let us try our strength in a fight, in which one must fall." "How can I move thee? Will no entreaties cause thee to turn a favourable eye upon thy creature, who implores thy goodness and compassion? Believe me, Frankenstein: I was benevolent; my soul glowed with love and humanity: but am I not alone, miserably alone? You, my creator, abhor me; what hope can I gather from your fellow-creatures, who owe me nothing? they spurn and hate me. The desert mountains and dreary glaciers are my refuge. I have wandered here many days; the caves of ice, which I only do not fear, are a dwelling to me, and the only one which man does not grudge. These bleak skies I hail, for they are kinder to me than your fellow-beings. If the multitude of mankind knew of my existence, they would do as you do, and arm themselves for my destruction. Shall I not then hate them who abhor me? I will keep no terms with my enemies. I am miserable, and they shall share my wretchedness. Yet it is in your power to recompense me, and deliver them from an evil which it only remains for you to make so great that not only you and your family, but thousands of others, shall be swallowed up in the whirlwinds of its rage. Let your compassion be moved, and do not disdain me. Listen to my tale: when you have heard that, abandon or commiserate me, as you shall judge that I deserve. But hear me. The guilty are allowed, by human laws, bloody as they are, to speak in their own defence before they are condemned. Listen to me, Frankenstein. You accuse me of murder; and yet you would, with a satisfied conscience, destroy your own creature. Oh, praise the eternal justice of man! Yet I ask you not to spare me: listen to me; and then, if you can, and if you will, destroy the work of your hands.

This mere political Priesthood are the agents of Satan to enslave mankind; the most wicked and remorseless Tyrants of the Earth have found it impossible to enslave man by any other means but by uniting with such Priests—with their aid the most sacred rights of man have been easily seized. These men have wickedly instructed their dupes that God required of man passive obedience to the most bloody and savage Tyrants, thus have they profaned Religion, (which is intended to bless mankind, both here & hereafter) to the vile purpose of Slavery and Misery. A union of Church with State is more destructive to the happiness of man than any other conspiracy since the first Apostacy and union of fallen Angels. True Christians have but one opinion of those Priests who wickedly prate about a union of Church and State—they believe them to be only wolves in sheep’s clothing; they are mere Hirelings; they have no call to preach the Gospel except what they fancy they derive from a College education

When Oppenheimer took the floor and began speaking in his soft voice, everyone listened in absolute silence. Wilson recalled that Oppenheimer “dominated” the discussion. His main argument essentially drew on Niels Bohr’s vision of “openness.” The war, he argued, should not end without the world knowing about this primordial new weapon. The worst outcome would be if the gadget remained a military secret. If that happened, then the next war would almost certainly be fought with atomic weapons. They had to forge ahead, he explained, to the point where the gadget could be tested. He pointed out that the new United Nations was scheduled to hold its inaugural meeting in April 1945—and that it was important that the delegates begin their deliberations on the postwar world with the knowledge that mankind had invented these weapons of mass destruction. “I thought that was a very good argument,” said Wilson. For some time now, Bohr and Oppenheimer himself had talked about how the gadget was going to change the world. The scientists knew that the gadget was going to force a redefinition of the whole notion of national sovereignty. They had faith in Franklin Roosevelt and believed that he was setting up the United Nations precisely to address this conundrum. As Wilson put it, “There would be areas in which there would be no sovereignty, the sovereignty would exist in the United Nations. It was to be the end of war as we knew it, and this was a promise that was made. That is why I could continue on that project.” Oppenheimer had prevailed, to no one’s surprise, by articulating the argument that the war could not end without the world knowing the terrible secret of Los Alamos. It was a defining moment for everyone. The logic— Bohr’s logic—was particularly compelling to Oppenheimer’s fellow scientists. But so too was the charismatic man who stood before them. As Wilson recalled that moment, “My feeling about Oppenheimer was, at that time, that this was a man who is angelic, true and honest and he could do no wrong. . . . I believed in him.

Soldiers of the Eastern Front! In countless battles in the year 1941, you not only removed from the Finnish, German, Slovak, Hungarian, and Romanian borders the enemy who was ready to launch an attack, but you also drove him back over a thousand kilometers into his own land. In attempting to bring about a turn of events in the winter of 1941–1942 and to move against us once more, he must and will fail! Yes, on the contrary, in the year 1942, after all the preparations that have been made, we will engage this enemy of mankind anew and do battle with him for as long as it takes to break the destructive will of the Jewish-capitalist and Bolshevik world. Germany will not and cannot be dragged into a new war for its existence or nonexistence by the same criminals every twenty-five years! Europe cannot and will not tear itself to pieces forever, just so that a bunch of Anglo American and Jewish conspirators can find satisfaction for their business machinations in the dissatisfaction of the people. It is our hope that the blood that is spilled in this war will be the last in Europe for generations. May the Lord help us with this in the coming year! Address to the Wehrmacht: January 1, 1942

It was up to him to solve the unknown variables and balance the equation. Everything in life was an equation, and unbalanced equations set off chain reactions and became chaos. In a perverse sense, he considered himself a bookkeeper, maintaining the ledgers of madness that mankind perpetually unleashed on itself and the world at large. When the books were balanced, a fragile sort of peace persisted until the tireless agents of entropy began their work anew. What is peace but war held in check? What is life but entropy held at bay? He could not remember when the thought first occurred to him that good and evil could be—must be—understood in mathematical terms. Entropy is the true devil in the universe, not some cackling, fiery satyr with horns and a pitchfork. Entropy is the great destructor, the root of all disorder and chaos. What are the seven deadly sins, if not a failure to resist the decay of one’s moral fiber? What is war, if not an alliance with entropy to bring chaos and destruction to an ordered world? It took 182 years to build Notre Dame de Paris—182 years of effort, energy, and discipline to construct a magnificent cathedral from sand, wood, and stone unhewn. But with only one Mark 83 general-purpose bomb, this beautiful triumph over entropy could be reduced to rubble. Would the bombing of Notre Dame be a sin, even with no human casualties? Yes, because the very existence of such a structure in the universe is good.

In the end, to be sure, to present the debit side of the account to these religions and to bring into the light of day their uncanny perilousness — it costs dear and terribly when religions hold sway, not as means of education and breeding in the hands of the philosopher, but in their own right and as sovereign, when they themselves want to be final ends and not means beside other means. Among men, as among every other species, there is a surplus of failures, of the sick, the degenerate, the fragile, of those who are bound to suffer; the successful cases are, among men too, always the exception, and. considering that man is the animal that has not yet been established, the rare exception. But worse still: the higher the type of man a man represents, the greater the improbability he will turn out well: chance, the law of absurdity in the total economy of mankind, shows itself in its most dreadful shape in its destructive effect on higher men, whose conditions of life are subtle, manifold and difficult to compute. Now what is the attitude of the above-named two chief religions towards this surplus of unsuccessful cases? They seek to preserve, to retain in life, whatever can in any way be preserved, indeed they side with it as a matter of principle as religions for sufferers, they maintain that all those who suffer from life as from an illness are in the right, and would like every other feeling of life to be counted false and become impossible.

The new passion. Why do we fear and hate a possible reversion to barbarism? Because it would make people unhappier than they are? Oh no! The barbarians of every age were happier: let us not deceive ourselves! The reason is that our drive to knowledge has become too strong for us to be able to want happiness without knowledge or the happiness of a strong, firmly rooted delusion; even to imagine such a state of things is painful to us! Restless discovering and divining has such an attraction for us, and has grown as indispensable to us as is to the lover his unrequited love, which he would at no price relinquish for a state of indifference perhaps, indeed, we too are unrequited lovers! Knowledge has in us been transformed into a passion which shrinks at no sacrifice and at bottom fears nothing but its own extinction; we believe in all honesty that all mankind must believe itself more exalted and comforted under the compulsion and suffering of this passion than it did formerly, when envy of the coarser contentment that follows in the train of barbarism had not yet been overcome. Perhaps mankind will even perish of this passion for knowledge! even this thought has no power over us! But did Christianity ever shun such a thought? Are love and death not brothers? Yes, we hate barbarism we would all prefer the destruction of mankind to a regression of knowledge! And finally: if mankind does not perish of a passion it will perish of a weakness: which do you prefer? This is the main question. Do we desire for mankind an end in fire and light or one in the sand?

NO MATTER WHAT PART OF THE WORLD we come from, fundamentally we are all the same human beings. We all seek happiness and want to avoid suffering. We all have essentially the same needs and similar concerns. As human beings, we all want to be free, to have the right to decide our own destiny as individuals as well as the destiny of our people. That is human nature. The problems that confront us today are created by man, whether they are violent conflicts, destruction of the environment, poverty, or hunger. These problems can be resolved thanks to human efforts, by understanding that we are brothers and sisters and by developing this sense of fraternity. We must cultivate a universal responsibility toward each other and extend it to the planet that we have to share. I feel optimistic that the ancient values that have sustained mankind are reaffirming themselves today, preparing the way for a better, happier twenty-first century. I pray for all of us, oppressor and friend, so that together we can succeed in building a better world through mutual understanding and love, and that in doing so we may reduce the pain and suffering of all sentient beings.3 On December 10, 1989, the Dalai Lama’s Nobel Peace Prize acceptance speech, quoted in part above, was broadcast throughout the world. The cause of Tibet had become international. But it was not as the leader of a government in exile, or as a Tibetan, that the Dalai Lama accepted the Nobel Prize. He shared this distinction as a human being with all those who recognize each other’s basic human values. By claiming his humanity in the universal language of the heart, which goes beyond ideological rifts and notions of cultural identity, the Dalai Lama gave us back our humanity. In Oslo on December 10, 1989, we all received the Nobel Peace Prize.

Not with more glories, in th' etherial plain, The sun first rises o'er the purpled main, Than, issuing forth, the rival of his beams Launch'd on the bosom of the silver Thames. Fair nymphs, and well-dress'd youths around her shone, But ev'ry eye was fix'd on her alone. On her white breast a sparkling cross she wore, Which Jews might kiss, and infidels adore. Her lively looks a sprightly mind disclose, Quick as her eyes, and as unfix'd as those: Favours to none, to all she smiles extends; Oft she rejects, but never once offends. Bright as the sun, her eyes the gazers strike, And, like the sun, they shine on all alike. Yet graceful ease, and sweetness void of pride, Might hide her faults, if belles had faults to hide: If to her share some female errors fall, Look on her face, and you'll forget 'em all. This nymph, to the destruction of mankind, Nourish'd two locks, which graceful hung behind In equal curls, and well conspir'd to deck With shining ringlets the smooth iv'ry neck. Love in these labyrinths his slaves detains, And mighty hearts are held in slender chains. With hairy springes we the birds betray, Slight lines of hair surprise the finney prey, Fair tresses man's imperial race ensnare, And beauty draws us with a single hair. - Erguvan deniz üstünde gökler katında, İhtişamla yükselir ya güneş, saltanatında Yoktur rahibesinden doğarak gümüş Renkli Thames'in göğsüne yayılan ışınlardaki cümbüş. Hoş giyimli delikanlılar, çok sayıda güzel kız Arasında tüm bakışlar onun üstünde yalnız. Ak gerdanından bir haç, öyle bir Haç ki Yahudi görse öper, hayran olur kafir. İşlek bir aklın işareti canlı bakışları Gözleri fıldır fıldır, uçarı mı uçarı: Kimseye iltifat yok, herkese gülümsüyor, Çoğunluk reddediyor ama kimse ona küsmüyor. Gözleri sanki güneş, değen gözün sahibi Çarpılıyor, herkese eşit parlıyor yine güneş gibi. Örtüyor kusurlarını o soylu rahatlık, O kibirsiz şirinlik, kızların kusurları olursa artık: Ama düşmüşse onun da payına bütün hanımlardan, Yüzüne bakın, hepsini unutursunuz o an. Bu perinin saçı insanlığın mahvı demek Olan iki zarif bukle halinde ve birbirine denk İki kavis çizerek dökülürdü, elbirliğiyle ışık oyunu İçinde halka halka süsleyerek fildişi boynu. Kölelerini Aşk işte bu labirentte bekletir, Dağ gibi kalpleri bağlar ip incesi bir zincir. Kuşları aldatmaya yarar kıldan tuzaklar, İncecik tüylere kanar kapılır balıklar, Bir kaküle teslim ederiz, erkekler, ülkemizi Ve güzellik tek bir saç teliyle boğar bizi.

The Big Picture: From Abraham to Armageddon Down through the ages, the sons of Jacob have survived trials, persecution, and thousands of years in exile from their homeland. The Scriptures foretold the dispersion of the Jews and also of their regathering toward the end of the age. After a long absence from a country left in desolation, the Jews have come home to the land that God promised to Abraham: “…a land that has recovered from war, whose people were gathered from many nations to the mountains of Israel, which had long been desolate. They had been brought out from the nations, and now all of them live in safety.” (Ezekiel 38:8). The other branch of Abraham’s family—the sons of Ishmael— are the Islamic Arabs that inhabit the lands surrounding Israel. Ishmael’s descendants epitomize the spirit and temperament that the Bible predicted more than three millennia ago: “…his hand will be against everyone and everyone’s hand against him, and he will live in hostility toward all his brothers” (Genesis 16:12). The Prophet Ezekiel tells us that these same sons of Ishmael will be among the enemies who seek to destroy Israel in the end times: “And thou shalt come up against my people of Israel, as a cloud to cover the land; it shall be in the latter days, and I will bring thee against my land…” (Ezekiel 38:16). The day is soon coming when Ishmael’s descendants will unite as one: “…they receive authority for one hour as kings with the beast.” Their ultimate purpose being the fulfillment of a long-held dream: the annihilation of Israel. Muslims have been taught for centuries that the Last Day will not come until they wage a final war against the Jews and rid the world of them once and for all. They believe that only after this is accomplished will Muslims enjoy a golden age of peace, justice, and worldwide Islamic rule. However, the Bible tells us that God has other plans: Before Israel can be destroyed He is going to intervene, and bring to ruin those who seek her destruction. On that day, multitudes of Jews will realize that Jesus is Messiah, and many Muslims will realize that they have made a fateful mistake. Though most are unaware, we, today, are witnessing the fruition of seeds that were planted nearly four thousand years ago with the birth of Abraham’s sons. God promised Abraham that He would make great nations of both Isaac and Ishmael. To be sure, one would be hard pressed to argue that He did not. The Jewish and Arabic peoples have had an immeasurable impact on the world and can now be found at center stage in the arena of world politics and conflict. Thus, the history of mankind will reach its pinnacle, essentially where it began, in a region literally located at the center of the globe; more specifically, Israel and the nations that surround her.

Ah! you cliques of the city!—don’t you know you had forebears with handlebar mustaches, who came down to the river in the morning bearing masts and booms on their shoulders? who killed their own bulls with a mighty club? who made their own clothes and tilled their own earth? For a million of your clever fashionable phrases, would you exchange one single such accomplishment? I know I would—and Oh God but I’m just as futile as you are, you city vermin; I too am vermin, vermin trying to struggle back to manhood, with small success. Here is our second illuminative nugget, with no emotions this time: that the fear of the family album is pursuant to the city’s general fear of time and particularly of the past (“Oh the stupid Victorian 19th Century!” they keep crying, as though Victorianism were the whole sum of that great century). Fear of the past is in the city, thus a love, a frantic need of the present—with all the hedonistic overtones involved, the psychological doctrines of “alertness” and the so-called liberation of sexuality: in other words, giving the moment over to the dictates of sexuality (divorce is such a dictate) and leaving time, the future—which is to them equivalent to the past, as a moral factor rather than a hedonistic factor of the “pulsing present”—leaving the future to the dogs, childless marriages, or one-child “families,” broken-up families, and thus leaving the future of mankind and the race to the dogs: to the destruction at the hands of a society’s inward atom bomb of organic-familial-societal disintegration: in short, the end of a race, as in Rome. This fear of reaching back into the past, into lineality and tradition, and of extending similarly forward into the future, is like a plant drying up, dying. Where I say this, they speak of the “reality of the moment” and the danger of suppressing the urges of the moment for any reason—but I find good reason if it is to spell the continuation of our own cultural mankind. Perhaps that’s what they don’t want, like children who resent all brothers and sisters burgeoning in their mother’s womb, resenting the future after them, feeling they should be the last, final men, that none must follow—a childish emotion. But to give oneself over to childish emotions is the aim of these city intellectuals, they abstrusely find much to “scientifically” substantiate this desire in the cult of psychoanalysis and its sub-cults, the Orgone “Institute” for one splendid example, and so they go ahead blithely, and I am not the one to oppose their concepts, their march off the ship’s plank—since I am marching to a plank of my own, since I do not wish to be reviled as a neurotic and an atavistic neo-fascist, since the other night, when mentioning these objections of mine, a city intellectual had apoplexy right before me. Oh

If a man can only obey and not disobey, he is a slave; if he can only disobey and not obey, he is a rebel (not a revolutionary); he acts out of anger, disappointment, resentment, yet not in the name of a conviction or a principle. … Obedience to a person, institution or power (heteronomous obedience) is submission; it implies the abdication of my autonomy and the acceptance of a foreign will or judgment in place of my own. Obedience to my own reason or conviction (autonomous obedience) is not an act of submission but one of affirmation. My conviction and my judgment, if authentically mine, are part of me. If I follow them rather than the judgment of others, I am being myself; (p. 6) In order to disobey, one must have the courage to be alone, to err and to sin. ... …; hence any social, political, and religious system which proclaims freedom, yet stamps out disobedience, cannot speak the truth. (p. 8) At this point in history the capacity to doubt, to criticize and to disobey may be all that stands between a future for mankind and the end of civilization. (p. 10) It is the function of the prophet to show reality, to show alternatives and to protest; it is his function to call loudly, to awake man from his customary half-slumber. It is the historical situation which makes prophets, not the wish of some men to be prophets. (p. 12) Disobedience, then, in the sense in which we use it here, is an act of the affirmation of reason and will. It is not primarily an attitude directed against something, but for something: for man’s capacity to see, to say what he sees, and to refuse to say what he does not see (p. 17) That which was the greatest criticism of socialism fifty years ago—that it would lead to uniformity, bureaucratization, centralization, and a soulless materialism—is a reality of today’s capitalism. (p. 31) Man, instead of being the master of the machines he has built, has become their servant. But man is not made to be a thing, and with all the satisfactions of consumption, the life forces in man cannot be held in abeyance continuously. We have only one choice, and that is mastering the machine again, making production into a means and not an end, using it for the unfolding of man—or else the suppressed life energies will manifest themselves in chaotic and destructive forms. Man will want to destroy life rather than die of boredom. (p. 32) The supreme loyalty of man must be to the human race and to the moral principles of humanism. (p. 38) The individual must be protected from fear and the need to submit to anyone’s coercion. (p. 42) Not only in the sphere of political decisions, but with regard to all decisions and arrangements, the grip of the bureaucracy must be broken in order to restore freedom. (p. 42) According to its basic principles, the aim of socialism is the abolition of national sovereignty, the abolition of any kind of armed forces, and the establishment of a commonwealth of nations. (p. 43) It is exactly the weakness of contemporary society that it offers no ideals, that it demands no faith, that it has no vision—except that of more of the same. (p. 49) Socialism must be radical. To be radical is to go to the roots; and the root is Man. (p. 49)

WEDNESDAY, JANUARY 20, 1965 My fellow countrymen, on this occasion, the oath I have taken before you and before God is not mine alone, but ours together. We are one nation and one people. Our fate as a nation and our future as a people rest not upon one citizen, but upon all citizens. This is the majesty and the meaning of this moment. For every generation, there is a destiny. For some, history decides. For this generation, the choice must be our own. Even now, a rocket moves toward Mars. It reminds us that the world will not be the same for our children, or even for ourselves m a short span of years. The next man to stand here will look out on a scene different from our own, because ours is a time of change-- rapid and fantastic change bearing the secrets of nature, multiplying the nations, placing in uncertain hands new weapons for mastery and destruction, shaking old values, and uprooting old ways. Our destiny in the midst of change will rest on the unchanged character of our people, and on their faith. THE AMERICAN COVENANT They came here--the exile and the stranger, brave but frightened-- to find a place where a man could be his own man. They made a covenant with this land. Conceived in justice, written in liberty, bound in union, it was meant one day to inspire the hopes of all mankind; and it binds us still. If we keep its terms, we shall flourish. JUSTICE AND CHANGE First, justice was the promise that all who made the journey would share in the fruits of the land. In a land of great wealth, families must not live in hopeless poverty. In a land rich in harvest, children just must not go hungry. In a land of healing miracles, neighbors must not suffer and die unattended. In a great land of learning and scholars, young people must be taught to read and write. For the more than 30 years that I have served this Nation, I have believed that this injustice to our people, this waste of our resources, was our real enemy. For 30 years or more, with the resources I have had, I have vigilantly fought against it. I have learned, and I know, that it will not surrender easily. But change has given us new weapons. Before this generation of Americans is finished, this enemy will not only retreat--it will be conquered. Justice requires us to remember that when any citizen denies his fellow, saying, "His color is not mine," or "His beliefs are strange and different," in that moment he betrays America, though his forebears created this Nation. LIBERTY AND CHANGE Liberty was the second article of our covenant. It was self- government. It was our Bill of Rights. But it was more. America would be a place where each man could be proud to be himself: stretching his talents, rejoicing in his work, important in the life of his neighbors and his nation. This has become more difficult in a world where change and growth seem to tower beyond the control and even the judgment of men. We must work to provide the knowledge and the surroundings which can enlarge the possibilities of every citizen. The American covenant called on us to help show the way for the liberation of man. And that is today our goal. Thus, if as a nation there is much outside our control, as a people no stranger is outside our hope.

And who knows (there is no saying with certainty), perhaps the only goal on earth to which mankind is striving Free eBooks at Planet eBook.com lies in this incessant process of attaining, in other words, in life itself, and not in the thing to be attained, which must always be expressed as a formula, as positive as twice two makes four, and such positiveness is not life, gentlemen, but is the beginning of death. Anyway, man has always been afraid of this mathematical certainty, and I am afraid of it now. Granted that man does nothing but seek that math- ematical certainty, he traverses oceans, sacri ces his life in the quest, but to succeed, really to nd it, dreads, I assure you. He feels that when he has found it there will be noth- ing for him to look for. When workmen have nished their work they do at least receive their pay, they go to the tavern, then they are taken to the police-station—and there is oc- cupation for a week. But where can man go? Anyway, one can observe a certain awkwardness about him when he has attained such objects. He loves the process of attaining, but does not quite like to have attained, and that, of course, is very absurd. In fact, man is a comical creature; there seems to be a kind of jest in it all. But yet mathematical certainty is a er all, something insu erable. Twice two makes four seems to me simply a piece of insolence. Twice two makes four is a pert coxcomb who stands with arms akimbo bar- ring your path and spitting. I admit that twice two makes four is an excellent thing, but if we are to give everything its due, twice two makes ve is sometimes a very charming thing too. And why are you so rmly, so triumphantly, convinced that only the normal and the positive—in other words, only what is conducive to welfare—is for the advantage of man? Notes from the Underground Is not reason in error as regards advantage? Does not man, perhaps, love something besides well-being? Perhaps he is just as fond of su ering? Perhaps su ering is just as great a bene t to him as well-being? Man is sometimes extraor- dinarily, passionately, in love with su ering, and that is a fact. ere is no need to appeal to universal history to prove that; only ask yourself, if you are a man and have lived at all. As far as my personal opinion is concerned, to care only for well-being seems to me positively ill-bred. Whether it’s good or bad, it is sometimes very pleasant, too, to smash things. I hold no brief for su ering nor for well-being either. I am standing for ... my caprice, and for its being guaran- teed to me when necessary. Su ering would be out of place in vaudevilles, for instance; I know that. In the ‘Palace of Crystal’ it is unthinkable; su ering means doubt, negation, and what would be the good of a ‘palace of crystal’ if there could be any doubt about it? And yet I think man will never renounce real su ering, that is, destruction and chaos. Why, su ering is the sole origin of consciousness. ough I did lay it down at the beginning that consciousness is the great- est misfortune for man, yet I know man prizes it and would not give it up for any satisfaction. Consciousness, for in- stance, is in nitely superior to twice two makes four. Once you have mathematical certainty there is nothing le to do or to understand. ere will be nothing le but to bottle up your ve senses and plunge into contemplation. While if you stick to consciousness, even though the same result is attained, you can at least og yourself at times, and that will, at any rate, liven you up. Reactionary as it is, corporal punishment is better than nothing.

Classical liberalism has been reproached with being too obstinate and not ready enough to compromise. It was because of its inflexibility that it was defeated in its struggle with the nascent anticapitalist parties of all kinds. If it had realized, as these other parties did, the importance of compromise and concession to popular slogans in winning the favor of the masses, it would have been able to preserve at least some of its influence. But it has never bothered to build for itself a party organization and a party machine as the anticapitalist parties have done. It has never attached any importance to political tactics in electoral campaigns and parliamentary proceedings. It has never gone in for scheming opportunism or political bargaining. This unyielding doctrinairism necessarily brought about the decline of liberalism. The factual assertions contained in these statements are entirely in accordance with the truth, but to believe that they constitute a reproach against liberalism is to reveal a complete misunderstanding of its essential spirit. The ultimate and most profound of the fundamental insights of liberal thought is that it is ideas that constitute the foundation on which the whole edifice of human social cooperation is Liberalism: A Socio-Economic Exposition constructed and sustained and that a lasting social structure cannot be built on the basis of false and mistaken ideas. Nothing can serve as a substitute for an ideology that enhances human life by fostering social cooperation—least of all lies, whether they be called "tactics," "diplomacy," or "compromise." If men will not, from a recognition of social necessity, voluntarily do what must be done if society is to be maintained and general well-being advanced, no one can lead them to the right path by any cunning stratagem or artifice. If they err and go astray, then one must endeavor to enlighten them by instruction. But if they cannot be enlightened, if they persist in error, then nothing can be done to prevent catastrophe. All the tricks and lies of demagogic politicians may well be suited to promote the cause of those who, whether in good faith or bad, work for the destruction of society. But the cause of social progress, the cause of the further development and intensification of social bonds, cannot be advanced by lies and demagogy. No power on earth, no crafty stratagem or clever deception could succeed in duping mankind into accepting a social doctrine that it not only does not acknowledge, but openly spurns. The only way open to anyone who wishes to lead the world back to liberalism is to convince his fellow citizens of the necessity of adopting the liberal program. This work of enlightenment is the sole task that the liberal can and must perform in order to avert as much as lies within his power the destruction toward which society is rapidly heading today. There is no place here for concessions to any of the favorite or customary prejudices and errors. In regard to questions that will decide whether or not society is to continue to exist at all, whether millions of people are to prosper or perish, there is no room for compromise either from weakness or from misplaced deference for the sensibilities of others. If liberal principles once again are allowed to guide the policies of great nations, if a revolution in public opinion could once more give capitalism free rein, the world will be able gradually to raise itself from the condition into which the policies of the combined anticapitalist factions have plunged it. There is no other way out of the political and social chaos of the present age.

Nature can be frightening enough, why do we humans have to mess with her?

Since the natural tendencies of mankind are so bad that it is not safe to allow them liberty, how comes it to pass that the tendencies of organizers are always good? Do not the legislators and their agents form a part of the human race? Do they consider that they are composed of different materials from the rest of mankind? They say that society, when left to itself, rushes to inevitable destruction, because its instincts are perverse. They presume to stop it in its downward course, and to give it a better direction. They have, therefore, received from heaven, intelligence and virtues that place them beyond and above mankind: let them show their title to this superiority.

If we examine Lee first upon the art at which he surpassed, we find a curiously dispassionate understanding not just of the technique, but of the place of war in the life of civilized man. Napoleon too was a philosopher of battle, but his utterances are marred by cynicism. Those of Lee have always the saving grace of affirmation. Let us mount with the general the heights above Fredericksburg and hear from him one of the most searching observations ever made. It is contained in a brief remark, so innocent-seeming, yet so disturbing, expressed as he gazed upon the field of slain on that December day. "It is well this is terrible; otherwise we should grow fond of it." What is the meaning? It is richer than a Delphic saying. Here is a poignant confession of mankind’s historic ambivalence toward the institution of war, its moral revulsion against the immense destructiveness, accompanied by a fascination with the “greatest of all games.” As long as people relish the idea of domination, there will be those who love this game. It is fatuous to say, as is being said now, that all men want peace. Men want peace part of the time, and part of the time they want war. Or, if we may shift to the single individual, part of him wants peace and another part wants war, and it is upon the resolution of this inner struggle that our prospect of general peace depends, as MacArthur so wisely observed upon the decks of the Missouri. The cliches of modern thought have virtually obscured this commonplace of human psychology, and world peace programs take into account everything but this tragic flaw in the natural man—the temptation to appeal to physical superiority. There is no political structure which knaves cannot defeat, and subtle analyses of the psyche may prove of more avail than schemes for world parliament. In contrast with the empty formulations of propagandists, Lee’s saying suggests the concrete wisdom of a parable.

Ten best quotes of the book, “Miracles Through My Eyes” "Miracles Through My Eyes " by Dinesh Sahay Author- Mentor {This book was published on 23rd October in 2019) 1. “God is always there to fulfil each demand, prayer or wish provided you have intent; unshaken trust in Him, determination and action on the ground, and when this entire manifest in one’s life, then it becomes a miracle of life. Nothing moves without His grace. It comes when you are on the right path without selfish motives but will never happen when done for selfish and destructive motives”. 2. “All diseases are self-creation and they come due to some cause and it transforms into a disease by virtue of wrong thinking, wrong actions which are against nature, the universe and God. When you disobey the rules set by God. All misfortunes, accidents, deceases, and even death are the creation of negative, bad thoughts, spoken words and actions of man himself, at some stage of his life. All good events in life are also the creation of man through his good and positive thoughts at various stages of his life”. 3. “The biggest investments lie not in the savings and creation of wealth with selfish motives. Though you may find success this prosperity shall not be long lasting and at a later stage, the money and wealth may be lost slowly in many unfortunate ways”. 4. “If you want to have a successful life with ease and at the same time want abundance and wealth then my friend, you must care for others. You must start your all efforts to help by means of tithing, charity, service to mankind in any form, and help poor, helpless, needy and underprivileged.” 5. “The largest investment for a person (which is time tested by many rich personalities) shall be to give 10% of your monthly income for the charitable cause each month if you are a salaried class, and if you are a businessman or a company, then you must contribute 10% annually for charitable cause”. 6. “Nature is giving signals to the mankind that they are moving near to destruction of this earth as it’s a cause and effect of man-made destruction of earth and with all sins, hate, untruthfulness and violence it carried throughout the centuries and acted against the principals of the universe and nature. Those connected to the divine may escape from the clutches of death and destruction of the earth. We have witnessed many major catastrophes in the form of Tsunami’s, earthquakes, Tornado’s, Global warming and volcanic eruptions and the world is moving towards it further major happenings in times to come”. 7. “Let us pray for peace and harmony for all humanity and make this world a better place to live by our actions of love, compassion, truthfulness, non-violence, end of terrorism and peace on earth with no wars with any country. Let there will be single governance in the world, the governance of one religion, the religion of love, peace, prosperity and healthy living to all”. 8.” Forgive all the people who often unreasonable, self-centred or accuse you of selfish and forget the all that is said about you. It is your own inner reflection which you see in the outer world. 9. “Thought has a tremendous vibratory force which moves with limitless speed and, makes all creations in man’s life. Each thought vibrates to the frequency with which it was created by a person, whether that was good or bad, travels accordingly through the conscious and subconscious mind in space and the universe. It vibrates with time and energy to produces manifestation in the spiritual and materialistic world of man or woman or matter (thing), in form of events, happenings and creativity”.

Among the many things that Man is capable of, one is self-destruction.

In a world where the keywords for salvation are stop, return and regress, old people are extremely valuable. Man has been formed in such a way that the little wisdom that certain individuals possess tends to gradually accumulate in the course of the years. One of the insanities perpetuated by the frenzied times we are living in is the trivialisation and marginalisation of the elderly. Only a small percentage of elderly people suffers from illnesses leading to dementia: most people are certainly wiser at the age of ninety than they are at that of eighty-nine. The young human being will always be an unripe fruit and crude specimen: both wisdom and sense of responsibility tend to develop in one’s old age (if they were ever there in the first place, that is), while irrelevancies fade away. If the minimum age requirement for all the decision makers of mankind were, say, eighty, much would already have been achieved. Many harmful delusions would have been avoided, and destruction would now be advancing at a far slower pace.

The supporters of the racist theory preach such reactionary ideas as the primary division of mankind into higher and lower racial groups; the ancient, inborn aristocratic nature of the ruling classes; the necessity for maintaining the purity of the higher race; the need for the propagation and perfection of the higher race; the planned mass destruction (genocide) of the lower race. The racists make extensive use of the Malthusian idea of ‘overpopulation.

Well-nigh universal wickedness will no longer be punished with well-nigh universal destruction, but will be prevented through the division of mankind into nations. Mankind will be divided, not into the cursed and the blessed (the curses and blessings were Noah’s, not God’s), but into a chosen nation and into nations that are not chosen.

Independence is the recognition of the fact that yours is the responsibility of judgment and nothing can help you escape it—that no substitute can do your thinking, as no pinch-hitter can live your life—that the vilest form of self-abasement and self-destruction is the subordination of your mind to the mind of another, the acceptance of an authority over your brain, the acceptance of his assertions as facts, his say-so as truth, his edicts as middle-man between your consciousness and your existence. “Integrity is the recognition of the fact that you cannot fake your consciousness, just as honesty is the recognition of the fact that you cannot fake existence—that man is an indivisible entity, an integrated unit of two attributes: of matter and consciousness, and that he may permit no breach between body and mind, between action and thought, between his life and his convictions—that, like a judge impervious to public opinion, he may not sacrifice his convictions to the wishes of others, be it the whole of mankind shouting pleas or threats against him—that courage and confidence are practical necessities, that courage is the practical form of being true to existence, of being true to truth, and confidence is the practical form of being true to one’s own consciousness.

We often hear lamentations that the coal stored up in the earth is wasted by the present generation without any thought of the future, and we are terrified by the awful destruction of life and property which has followed the volcanic eruptions of our days. We may find a kind of consolation in the consideration that here, as in every other case, there is good mixed with the evil. By the influence of the increasing percentage of carbonic acid in the atmosphere, we may hope to enjoy ages with more equable and better climates, especially as regards the colder regions of the earth, ages when the earth will bring forth much more abundant crops than at present, for the benefit of rapidly propagating mankind.

The snake was an ancient symbol of the traditions which honored the Goddess and the Divine Feminine. You will see Her in ancient forms of the uroboros, a symbol of a snake that looks like it chases its tail or eats its tail. It is a symbol of the ability of the Divine Feminine to give birth and to be reborn like the snake that sheds its skin. She recreates herself for ever. The circular form of the uroboros symbol implies the interminable nature of many cycles. That was part of the Divine Feminine's wisdom, knowing the life cycles, being informed by them and living in harmony with them. Some of the Divine Feminine's mysteries were understood to be impenetrable, and it was only by the Goddess ' grace that one could enter the mysteries, that darkness, and acquire direct knowledge that the ordinary mind and ordinary words would never illuminate or touch. The Goddess gave the fruit from the tree of knowledge, and this did not like the dominating form of a male god! As a quintessential form of the Divine Feminine power of consciousness, Goddess Kundalini has been touched by those dominating modes that have influenced the development of yogic traditions. In the yogic traditions, there have been approaches that try to dominate Kundalini, forcefully push Kundalini to do this or do that by prescribing endless exercises of forced breathing and body postures that are meant to bind and force Kundalini to go in a direction that the yogi wants Her to go. Not surprisingly, these traditions are also the ones that often say Kundalini is dangerous and must be controlled. Those were also the kinds of descriptions that patriarchal dominator approaches applied to the Divine Feminine. But this power of Consciousness is indomitable, it will not be suppressed; it will always have its ways out. Through respect, love, and loyalty, the wise try to follow Her, and then they receive the good graces of this force. Devotees who consider Kundalini as the Great Goddess have a completely different experience with their caring devotion. They gain their boons, their gifts of enlightenment, without having to fear what some forceful, dominant practice may provoke. That mentality is key to understanding how we accept the blessings to be given by this remarkable inherent force of consciousness. It doesn't mean our karmas experiences in flames might not be intense. But with eager egotistical mentality there is no need to escalate issues. We are living in a time of the Goddess's return. We need her experience to educate and encourage mankind to relive cooperatively if life is to exist on this planet. We need her vision clarity, her deep compassion and her steadfast patience to live in harmony with each other and the environment. We need Kundalini Shakti's awakened state of selflessness, empowering people to reinvent culture, social structures, industries, and economic systems on a cooperative model rather than the dominant mode that brings about destruction and conflict. The more people She awakens, the more individuals there will transform the collective consciousness of families, groups, cities, businesses and countries. We are her perceptive and acting organs. We may see clearly, encouraged by Her, and act accordingly.

Having said thus much in preparation, I will now confess my own utopia. I devoutly believe in the reign of peace and in the gradual advent of some sort of socialistic equilibrium. The fatalistic view of the war function is to me nonsense, for I know that war-making is due to definite motives and subject to prudential checks and reasonable criticisms, just like any other form of enterprise. And when whole nations are the armies, and the science of destruction vies in intellectual refinement with the science of production, I see that war becomes absurd and impossible from its own monstrosity. Extravagant ambitions will have to be replaced by reasonable claims, and nations must make common cause against them. I see no reason why all this should not apply to yellow as well as to white countries, and I look forward to a future when acts of war shall be formally outlawed as between civilized peoples. All these beliefs of mine put me firmly into the anti-military party. But I do not believe that peace either ought to be or will be permanent on this globe, unless the states, pacifically organized, preserve some of the old elements of army-discipline. A permanently successful peace-economy cannot be a simple pleasure-economy. In the more or less socialistic future toward which mankind seems drifting we must still subject ourselves collectively to those severities which answer to our real position upon this only partly hospitable globe. We must make new energies and hardihoods continue the manliness to which the military mind so faithfully clings. Martial virtues must be the enduring cement; intrepidity, contempt of softness, surrender of private interest, obedience to command, must still remain the rock upon which states are built -- unless, indeed, we which for dangerous reactions against commonwealths, fit only for contempt, and liable to invite attack whenever a centre of crystallization for military-minded enterprise gets formed anywhere in their neighborhood. The war-party is assuredly right in affirming and reaffirming that the martial virtues, although originally gain by the race through war, are absolute and permanent human goods. Patriotic pride and ambition in their military form are, after all, only specifications of a more general competitive passion. They are its first form, but that is no reason for supposing them to be its last form.

Fragmentation is therefore an attitude of mind which disposes the mind to regard divisions between things as absolute and final, rather than as ways of thinking that have only a relative and limited range of usefulness and validity. It leads therefore to a general tendency to break up things in an irrelevant and inappropriate way according to how we think. And so it is evidently and inherently destructive. For example, though all parts of mankind are fundamentally interdependent and interrelated, the primary and overriding kind of significance given to the distinctions between people, family, profession, nation, race, religion, ideology, and so on, is preventing human beings from working together for the common good, or even for survival.

Fragmentation is therefore an attitude of mind which disposes the mind to regard divisions between things as absolute and final, rather than as ways of thinking that have only a relative and limited range of usefulness and validity. It leads therefore to a general tendency to break up things in an irrelevant and inappropriate way according to how we think. And so it is evidently and inherently destructive. For example, though all parts of mankind are fundamentally interdependent and interrelated, the primary and overriding kind of significance given to the distinctions between people, family, profession, nation, race, religion, ideology, and so on, is preventing human beings from working together for the common good, or even for survival. When man thinks of himself in this fragmentary way, he will inevitably tend to see himself first — his own person, his own group — he can’t seriously think of himself as internally related to the whole of mankind and therefore to all other people.

most destructive emotion known to mankind— hope

If there are still remnants of real spirituality, it is in spite of the modern outlook and in opposition to it that they have persisted. [...] This should be admitted frankly, instead of seeking for a vain conciliation: there can be nothing but antagonism between the religious spirit, in the true sense of the word, and the modern mentality, and any compromise is bound to weaken the former and favor the latter, whose hostility moreover will not be placated thereby, since it can only aim at the utter destruction of everything that reflects in mankind a reality higher than the human.

Killing and destruction are not worthy of respect, and the only positive result of war is its cessation.

She learned that human beings had long been afraid that someone like her would come to exist; in all the stories she was hated, and her coming meant either her certain murder or the destruction of mankind. Even before she was born, human beings had imagined her, and, imagining her, slain her a thousand times.

Zephaniah 1:15a, 1–18 (HCSB): That day is a day of wrath, a day of trouble and distress, a day of destruction and desolation . . . I will bring distress on mankind, and they will walk like the blind because they have sinned against the LORD. Their blood will be poured out like dust and their flesh like dung. Their silver and gold will not be able to rescue them on the day of the LORD’s wrath. The whole earth will be consumed by the fire of His jealousy. For He will make a complete, yes, a horrifying end of all the inhabitants of the earth.

There is no ‘your truth’ or ‘my truth,’ for both assume truth as a convenience created in order to lend permission to the mood of the moment. However, mankind cannot possibly create truth for its scope and character lay unfathomable leagues beyond our own. Truth is not convenient for it would be weak beyond any ability to save us from the horror of our fabricated truths. And it is not permissive for that would cause it to be a willing partner in the destruction that our truths are crafting for us. Therefore, the truth is that real truth would rather be rejected for its commitment to us than contribute to the destruction of us.

The “seed of the idea of destruction” is the revolt against God; but that is over and done with, it is already forgotten, no one is concerned with it anymore. What follows is man’s replacement of God and the correction of His creation. This amounts to a declaration of the absurdity and meaninglessness of history, of historical reality as the unfolding of God’s will in time, but also as the lived life of mankind—that is, to a separation from the historical body of mankind. Reality itself, physical reality, begins to drain out of this radical “idea,” leaving only the drab abstraction of materialism.

Isaiah 13:1, 4–6, 9–13 (HCSB): An oracle against Babylon that Isaiah son of Amoz saw: . . . Listen, a tumult on the mountains, like that of a mighty people! Listen, an uproar among the kingdoms, like nations being gathered together! The LORD of Hosts is mobilizing an army for war. They are coming from a far land, from the distant horizon—the LORD and the weapons of His wrath—to destroy the whole country. Wail! For the day of the LORD is near. It will come like destruction from the Almighty. . . . Look, the day of the LORD is coming—cruel, with rage and burning anger—to make the earth a desolation and to destroy the sinners on it. Indeed, the stars of the sky and its constellations will not give their light. The sun will be dark when it rises, and the moon will not shine. I will bring disaster on the world, and their own iniquity on the wicked. I will put an end to the pride of the arrogant and humiliate the insolence of tyrants. I will make man scarcer than gold, and mankind more rare than the gold of Ophir. Therefore I will make the heavens tremble, and the earth will shake from its foundations at the wrath of the LORD of Hosts, on the day of his burning anger

Malthus wrote: All children born, beyond what would be required to keep up the population to a desired level, must necessarily perish, unless room be made for them by the deaths of grown persons . . . Therefore . . . we should facilitate, instead of foolishly and vainly endeavoring to impede, the operations of nature in producing this mortality; and if we dread the too frequent visitation of the horrid form of famine, we should sedulously encourage the other forms of destruction, which we compel nature to use. Instead of recommending cleanliness to the poor, we should encourage contrary habits. In our towns we should make the streets narrower, crowd more people into the houses, and court the return of the plague. In the country, we should build our villages near stagnant pools, and particularly encourage settlements in all marshy and unwholesome situations. But above all, we should reprobate specific remedies for ravaging diseases; and restrain those benevolent, but much mistaken men, who have thought they were doing a service to mankind by projecting schemes for the total extirpation of particular disorders.2

mankind” (Donald B. DeYoung, “Design in Nature: The Anthropic Principle,” Impact, no. 149 [November 1985]: p. ii). A change in the rate of Earth’s rotation around the sun or on its axis would be catastrophic. The Earth would become either too hot or too cold to support life. If the moon were much nearer to the Earth, huge tides would inundate the continents. A change in the composition of the gases that make up our atmosphere would also be fatal to life. A slight change in the mass of the proton would result in the dissolution of hydrogen atoms. That would result in the destruction of the universe, because hydrogen is its dominant element.

Political dissidents draw on Warrior fortitude to speak out, lead the opposition, and withstand attacks. Mahatma Gandhi famously won independence for India through nonviolent tools of protest, actions like boycotts, hunger strikes, and the Salt March to the sea. “Nonviolence is the greatest force at the disposal of mankind,” Gandhi said. “It is mightier than the mightiest weapon of destruction devised by the ingenuity of man.” Think of Aung San Suu Kyi, known by many in her native country as “the Lady.” She withstood house arrest for fifteen years to fight for democratic principles in her society. She was offered freedom if she left the country but she refused in order to maintain her stand for true political freedom.

I still found it hard to believe the reality of all this. The past six months had felt like a fever dream, an extended hallucination. All that death and destruction, chaos and carnage... Since then we’d been running in the hopes of finding someplace unaffected by the catastrophe that had claimed most of mankind.

And yet, Burke might have countered, once the masses were fated by the laws of political economy to toil in misery, what else was the idea of equality but a cruel bait to goad mankind into self-destruction?

EVISCERATED   From the time that it begin Full of love’s evil twin I am eviscerated Such finality   Desecration of the Adaptation from a Simulation of the Vaccination Of mankind   You tell me you don’t have a care Why won’t I die? Take yourself the fuck out of here Now go a cry   Heed yourself, you’re self destructive Crying to sleep Take handfuls of wicked pills It’ll be alright   Reputation shattered Profanation gathered Incantation slathered Impregnation Depression   You are feeling lost and so alone Losing your head Run the razor across the wrist You are cold and Dead - Dead - Dead - Dead   Find a place inside your heart Where you can find Solace from those past torments You don’t have to die   Exhumation of the Amputation from the Domination inside Fabrication building Transformation Of your mind   Until the time that it ends Full of love’s evil twin We’re eviscerated Such finality

God loves justice and He desires mankind to love the same.

One of those outrages, presumably, was Joseph Smith’s vocal opposition to slavery, and the governor’s executive order was the culmination of years of anti-Mormon sentiment, spurred by what were perceived as Joseph Smith’s designs on taking over American civil society. A manifesto written and signed by hundreds of Missourians, including elected officials, had preceded the extermination order, calling Mormons “a pretended religious sect,” and “deluded fanatics.” Mormons, then, have had foundational and horrifying experience with some of these worst impulses of mankind and became both refugees and immigrants in our own land. And so when someone starts talking of religious tests and religious bans, we know better. Because we have seen this all before. When we say “No Muslims” or “No Mexicans,” we may as well say “No Mormons.” Because it is no different. That kind of talk is a dagger in the heart of Mormons. It is a dagger in my heart. Because we know firsthand that America was made great not by giving in to these impulses but by fighting them, and defeating them. Governor Boggs’s Mormon ban was officially on the books in Missouri for 138 years. Thankfully, cooler heads prevailed long before it was officially rescinded in 1976.

It is a curious mystery [...] that the exact same notions of the Seven Sages as the bringers of civilization in the remotest antiquity, and of the preservation and repromulgation of “writings on stones from before the flood,” turn up in the supposedly completely distinct and unrelated culture of Ancient Egypt. Of the greatest interest, at any rate, is the [Temple of Horus]’s idea of itself expressed in the acres of enigmatic inscriptions that cover its walls. These inscriptions, the so-called Edfu Building Texts, take us back to a very remote period called the “Early Primeval Age of the Gods”--and these gods, it transpired, were not originally Egyptian, but lived on a sacred island, the “Homeland of the Primeval Ones,” in the midst of a great ocean. Then, at some unspecified time in the past, a terrible disaster--a true cataclysm of flood and fire [...]-- overtook this island, where “the earliest mansions of the gods” had been founded, destroying it utterly, inundating all its holy places and killing most of its divine inhabitants. Some survived, however, and we are told that this remnant set sail in their ships (for the texts leave us in no doubt that these gods of the early primeval age were navigators) to “wander” the world. [...] Of particular interest is a passage at Edfu in which we read of a circular, water-filled “channel” surrounding the original sacred domain that lay at the heart of the island of the Primeval Ones--a ring of water that was intended to fortify and protect that domain. In this there is, of course, a direct parallel to Atlantis, where the sacred domain on which stood the temple and palace of the god, whom Plato names as “Poseidon,” was likewise surrounded by a ring of water, itself placed in the midst of further such concentric rings separated by rings of land, again with the purpose of fortification and protection. Intriguingly, Plato also hints at the immediate cause of the earthquakes and floods that destroyed Atlantis. In the Timaeus, as a prelude to his account of the lost civilization and its demise, he reports that the Egyptian priests from whom Solon received the story began by speaking of a celestial cataclysm: “There have been and will be many different calamities to destroy mankind, the greatest of them being by fire and water, lesser ones by countless other means. Your own [i.e. the Greeks’] story of how Phaeton, child of the sun, harnessed his father’s chariot, but was unable to guide it along his father’s course and so burned up things on earth and was himself destroyed by a thunderbolt, is a mythical version of the truth that there is at long intervals a variation in the course of the heavenly bodies and a consequent widespread destruction by fire of things on earth.

A man made invention is never similar to mother nature's creations because they do not have the strongest structures that can withstand any kind of destruction and not one hundred percent healthy This is why nature is our unique beauty that we can enjoy unlike the creations that are made by mankind .

A man made invention is never similar to mother nature's creations because they do not have the strongest structures that can withstand any kind of destruction and not one hundred percent healthy. This is why nature is our unique beauty that we can enjoy unlike the creations that are made by mankind .

She hated religion as much as she loved its architecture. She detested the pomposity of its spiritual leaders, be they Muslim, Christian or Jews. Whenever she spoke to them, she was outraged by their confident certainty that they were right and all others were wrong, their self-righteousness, haughtiness and aggrandizement. The art and architecture of religion had been amongst mankind's finest achievements, but its inspiration had brought destruction to countless millions. Even the ancient artefacts she'd personally uncovered in the desert, monuments to humanity's earliest attempts to come to terms with spiritual explanations for natural phenomena, had been exquisite, but etched into their stone or marble were the blood and bones of those who believed differently.

It was not until the dawn of the twentieth century of the Christian era that war began to enter into its kingdom as the potential destroyer of the human race. The organisation of mankind into great States and Empires, and the rise of nations to full collective consciousness, enabled enterprises of slaughter to be planned and executed upon a scale and with a perseverance never before imagined. All the noblest virtues of individuals were gathered to strengthen the destructive capacity of the mass. Good finances, the resources of world-wide credit and trade, the accumulation of large capital reserves, made it possible to divert for considerable periods the energies of whole peoples to the task of devastation. Democratic institutions gave expression to the will-power of millions. Education not only brought the course of the conflict within the comprehension of everyone, but rendered each person serviceable in a high degree for the purpose in hand. The Press afforded a means of unification and of mutual stimulation. Religion, having discreetly avoided conflict on the fundamental issues, offered its encouragements and consolations, through all its forms, impartially to all the combatants. Lastly, Science unfolded her treasures and her secrets to the desperate demands of men, and placed in their hands agencies and apparatus almost decisive in their character.

hosts in a last-ditch assault designed to finally bring about mankind’s destruction. Spirits of depression, discouragement, fear, intimidation, witchcraft, sorcery, division, malice and slander are being launched to pull down leaders and break up churches.

When in the course of human events it becomes necessary for one people to dissolve the political bands which have connected them with another, and to assume among the powers of the earth the separate and equal station to which the laws of nature and of nature’s God entitle them, a decent respect to the opinions of mankind requires that they should declare the causes which impel them to the separation.37 We hold these truths to be self-evident: that all men are created equal; that they are endowed by their creator with inalienable rights; that among these are life, liberty and the pursuit of happiness: that to secure these rights, governments are instituted among men, deriving their just powers from the consent of the governed; that whenever any form of government becomes destructive of these ends, it is the right of the people to alter or to abolish it, and to institute new government, laying its foundation on such principles, and organizing its powers in such form, as to them shall seem most likely to effect their safety and happiness. He

On day six, the other gods of the pantheon arrived on boats to join in the festivities. They gathered in the shrine on the top of Etemenanki as sacrifices were offered. Then the little clay figurines of mankind were struck by priests and purified in fire for the atonement of the people.   Abram was allowed to stay in the city under the protection of Mikael. He wondered what God’s remedy was to be for this obscene fulcrum of corruption and depravity. Why was mass destruction ruled out? What could possibly be enough? It was not just the city that was malignant; it was the entire earth that had come to be “one” under this maleficent tyrant. They all spoke one language, had one religion, and served one god king and pantheon.

destruction. The work of the Church seeks not only to remind everyone of the duty to care for nature, but at the same time “she must above all protect mankind from self-destruction”.[47]

An Essay on the Principle of Population: The power of population is so superior to the power in the earth to produce subsistence for man, that premature death must in some shape or other visit the human race. The vices of mankind are active and able ministers of depopulation. They are the precursors in the great army of destruction; and often finish the dreadful work themselves. But should they fail in this war of extermination, sickly seasons, epidemics, pestilence, and plague, advance in terrific array, and sweep off their thousands and ten thousands. Should success be still incomplete, gigantic inevitable famine stalks in the rear, and with one mighty blow levels the population with the food of the world.

When Jacob Lang, a member of the Illuminati, was hit by lightning during a trip on July 10, 1785, the police found part of secret Illuminati plans intended for the Grandmaster of the Grand Orient in Paris. These plans proved that the Illuminati favor the extermination of the Jewish-Christian philosophy, abolition of the power of all royal houses and monarchies, annihilation of all patriotism and loyalty to sovereignty, destruction of traditional family structures and marriage, a collective education for children by the state, and many more issues that can be found in our modern society. It became clear that the conspirators strived for worldwide objectives when the ruler Charles Theodore of Bavaria ordered a round up in the house of Weishaupt’s assistant, the prominent lawyer Von Zwack, on October 11, 1785. A large number of protocols, documents and letters by Weishaupt, that were based on the Constantinople Letter, were found in his house, which showed that Von Zwack was a high member of an enormous conspiracy. A quote from one of Weishaupt’s letters to Von Zwack reads: “With this plan we will be able to rule all of mankind. In this way we will be able to put everything in motion and set things on fire with most simple means. Our satellites will have to be placed and instructed in such a way that we are able to secretly influence all political negotiations.

In respect to Drower, and still more with Biruni and his medieval contemporaries, I am reminded of the praise given to Sir William Jones, the proponent of the idea that European and Indian languages had one common source. ‘Blessed are the peacemakers,’ commented political economist James Anderson, ‘who by painful researches, tend to remove those destructive veils which have so long concealed mankind from each other.

The Lord works continually to benefit mankind. He is continually imparting his bounties. He raises up the sick from beds of languishing, he delivers men from peril which they do not see; he commissions heavenly angels to save men from calamity, to guard them from the pestilence that walketh in darkness, and from the destruction that wasteth at noonday, but their hearts are unimpressed. They do not consider God’s blessings, they do not rejoice in his love. They center all their thoughts upon themselves. They do not appreciate Christ’s pitying tenderness and matchless love. Only a few discern that their blessings are the result of the never-failing mercies of God through Jesus Christ; but those who do discern this fact, make melody in their hearts to God, and, as did the cleansed leper, they offer to him a tribute of praise and thanksgiving. There are many who claim that Jesus has cleansed them from the leprosy of sin. But how few continue to offer a tribute of praise, ascribing glory to God! The great gift that God has bestowed upon the world in his only-begotten Son, calls for as hearty a response of love and gratitude as that which fell from the lips of the Samaritan, who returned to give God glory. When our human friends bestow upon us gifts and favors, we feel an inclination to manifest gratitude, and to return gifts and favors to them. But how indifferent and careless, how unappreciative, are the hearts of men of the love of God! How little men seem to think of the blessings that are showered upon them by our kind heavenly Father! The Lord asked, “Where is my glory and my praise for the boundless love I have shown to men?” It is impossible for God to give a greater manifestation of his tender compassion and benevolent love. [Jn 3:16 quoted]. All heaven was comprised in that one gift. It is through the merits of the gift of Christ that we receive all our mercies. We may rejoice with heart and soul and voice as we partake of our daily food; for it is the gift of God through Jesus Christ. In the councils of heaven the Lord planned to reshape the broken, perverted characters of man, and to restore to them the moral image of God. This work is termed the mystery of godliness. Christ, the only-begotten of the Father, assumed human nature, came in the likeness of sinful flesh to condemn sin in the flesh. He came to testify to the unchangeable character of the law of God that had been impeached by Satan. … Christ lived the law in humanity, in order that … Satan might be proved an accuser and a liar. … In all his works he taught men that it was his mission not to destroy men’s lives, but to save them. -ST 7-2-96

WHEN in the Course of human Events, it becomes necessary for one People to dissolve the Political Bands which have connected them with another, and to assume among the Powers of the Earth, the separate and equal Station to which the Laws of Nature and of Nature's God entitle them, a decent Respect to the Opinions of Mankind requires that they should declare the causes which impel them to the Separation. WE hold these Truths to be self-evident, that all Men are created equal, that they are endowed by their Creator with certain unalienable Rights, that among these are Life, Liberty, and the Pursuit of Happiness-That to secure these Rights, Governments are instituted among Men, deriving their just Powers from the Consent of the Governed, that whenever any Form of Government becomes destructive of these Ends, it is the Right of the People to alter or to abolish it, and to institute new Government, laying its Foundation on such Principles, and organizing its Powers in such Form, as to them shall seem most likely to effect their Safety and Happiness.

(...)Through the ship's telescopes, he had watched the death of the solar system. With his own eyes, he had seen the volcanoes of Mars erupt for the first time in a billion years; Venus briefly naked as her atmosphere was blasted into space before she herself was consumed; the gas giants exploding into incandescent fireballs. But these were empty, meaningless spectacles compared with the tragedy of Earth. That, too, he had watched through the lenses of cameras that had survived a few minutes longer than the devoted men who had sacrificed the last moments of their lives to set them up. He had seen ... ... the Great Pyramid, glowing dully red before it slumped into a puddle of molten stone ... ... the floor of the Atlantic, baked rock-hard in seconds, before it was submerged again, by the lava gushing from the volcanoes of the Mid-ocean Rift... ... the Moon rising above the flaming forests of Brazil and now itself shining almost as brilliantly as had the Sun, on its last setting, only minutes before ... ... the continent of Antarctica emerging briefly after its long burial, as the kilometres of ancient ice were burned away ... ... the mighty central span of the Gibraltar Bridge, melting even as it slumped downward through the burning air ... In that last century the Earth was haunted with ghosts - not of the dead, but of those who now could never be born. For five hundred years the birthrate had been held at a level that would reduce the human population to a few millions when the end finally came. Whole cities - even countries - had been deserted as mankind huddled together for History's closing act.

saw it from the beginning, when the poor robots couldn’t speak, to the end, when they stand between mankind and destruction. I will see no more. My life is over. You will see what comes next.