Master P Quotes

A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which. He simply pursues his vision of excellence through whatever he is doing, and leaves others to determine whether he is working or playing. To himself, he always appears to be doing both.

I mean, imagine how some unfortunate Master Criminal would feel, on coming down to do a murder at the old Grange, if he found that not only was Sherlock Holmes putting in the weekend there, but Hercule Poirot, as well." ~ Bertram "Bertie" Wooster

When you believe without knowing you believe that you are damaged at your core, you also believe that you need to hide that damage for anyone to love you. You walk around ashamed of being yourself. You try hard to make up for the way you look, walk, feel. Decisions are agonizing because if you, the person who makes the decision, is damaged, then how can you trust what you decide? You doubt your own impulses so you become masterful at looking outside yourself for comfort. You become an expert at finding experts and programs, at striving and trying hard and then harder to change yourself, but this process only reaffirms what you already believe about yourself -- that your needs and choices cannot be trusted, and left to your own devices you are out of control (p.82-83)

To succeed in life and achieve results, you must understand and master three mighty forces— desire, belief, and expectation.

To live only for some unknown future is superficial. It is like climbing a mountain to reach the peak without experiencing its sides. The sides of the mountain sustain life, not the peak. This is where things grow, experience is gained and technologies are mastered. The importance of the peak lies only in the fact that it defines the sides.

...one of the secret masters of the world: a librarian. They control information. Don't ever p**s one off.

What’s your name, lad?” “Newton. Newton Pulsifer.” “LUCIFER? What’s that you say? Are ye of the Spawn of Darkness, a tempting beguiling creature from the pit, wanton limbs steaming from the fleshpots of Hades, in tortured and lubricious thrall to your Stygian and hellish masters?” “That’s Pulsifer,” explained Newton. “With a P. I don’t know about the other stuff, but we come from Surrey.” The voice on the phone sounded vaguely disappointed.

Whenever man attempts to do what he knows to be the Master's will, a power will be given him equal to the duty.

Money is, in some respects, like fire. It is a very excellent servant, but a terrible master.

As we grow detached from things, we come (with God's help) to master our desires, and we give the mastery over to God. Discipline and divine grace heal the intellect and the will of the effects of concupiscence. We can begin to see things clearly.

When you master the ability to control your emotions, you take away a man’s power over you.

Luck is a goddess not to be coerced and forcibly wooed by those who seek her favours. From such masterful spirits she turns away. But it happens sometimes that, if we put our hand in hers with the humble trust of a little child, she will have pity on us, and not fail us in our hour of need.

The first duty of every soul is to find not its freedom but its Master.

Hypatia, like all girls who intend to be good wives, made it a practice to look on any suggestions thrown out by her future lord and master as fatuous and futile.

Be true to yourself always, and remain the master of your own destiny. Should you place your heart, or your hopes and dreams, in the hands of another, then you allow that person the power to crush them. When all is said and done, the only one you can truly depend on, for anything, is you.

Rich people always have enemies. Usually, that’s how they became rich.

Too often on such occasions one feels, as I feel so strongly with regard to poor old Stilton, that the kindly thing to do would be to seize the prospective bridegroom's trousers in one's teeth and draw him back from danger, as faithful dogs do to their masters on the edge of precipices on dark nights.

You! You can’t just walk in here! This is a crime scene!” “That would explain the dead bodies, then,” she replied. He blinked dumbly, and she sighed. Wasting good sarcasm was annoying.

Hetty turned her attention back to her subject’s face and was quite surprised to see a meek little submissive, almost ashamed of the orgasm she was about to have, panting and heaving for breath whilst nearly foaming at the mouth. Indeed she looked quite tortured in the throes of passion and any Master would be extremely pleased with that particular look during training.

A dog is a pitiful thing, depending wholly on companionship, and utterly lost except in packs or by the side of his master. Leave him alone and he does not know what to do except bark and howl and trot about till sheer exhaustion forces him to sleep. A cat, however, is never without the potentialities of contentment. Like a superior man, he knows how to be alone and happy. Once he looks about and finds no one to amuse him, he settles down to the task of amusing himself; and no one really knows cats without having occasionally peeked stealthily at some lively and well-balanced kitten which believes itself to be alone.

Why is everyone so slavish to texts written thousands of years ago?” he snapped. “Gods can change. Grow apart. Try new things. Besides, Set was a jerk.

Indians have been both afflicted and enriched by centuries of migrations. Loyalty to different rulers has dulled our capacity for a single allegiance. Instead, we have developed an extraordinary ability to be compassionate and cruel, sensitive and callous, deep and fickle, all at the same time. To the untrained eye, we may appear colourful and picturesque; to the critical eye, we are but shoddy imitations of our various masters.

Cats are the runes of beauty, invincibility, wonder, pride, freedom, coldness, self-sufficiency, and dainty individuality — the qualities of sensitive, enlightened, mentally developed, pagan, cynical, poetic, philosophic, dispassionate, reserved, independent, Nietzschean, unbroken, civilised, master-class men.

If you are playing the game without wounds, you are not playing the game, you are watching the game. If you are playing the game with wounds, you are not playing the game, you are mastering the game

I don’t have sad tales to tell you. I’m not some tragic character from a story, lost between two worlds. I revel in who I am. What I am.

Sorry, Bill. I just have this awful vision of being p-peeled like an onion, looking for the seeds." He grinned. "Onions don't have seeds, Cordelia." "I stand corrected," she said dryly.

Father, R.I.P., Sums Me Up at Twenty-Three She has no head for politics, craves good jewelry, trusts too readily, marries too early. Then one by one she sends away her friends and stands apart, smug sapphire, her answer to everything a slender zero, a silent shrug--and every day still hears me say she'll never be pretty. Instead she reads novels, instead her belt matches her shoes. She is master of the condolence letter, and knows how to please a man with her mouth: Good. Nose too large, eyes too closely set, hair not glorious blonde, not her mother's red, nor the glossy black her younger sister has, the little raven I loved best.

Masonry, like all the Religions, all the Mysteries, Hermeticism and Alchemy, conceals its secrets from all except the Adepts and Sages, or the Elect, and uses false explanations and misinterpretations of its symbols to mislead those who deserve only to be misled; to conceal the Truth, which it calls Light from them and to draw them away from it. p.104-5

No one who lives here is stupid or gullible. They’re just tired of the exploitation. Tired of being ignored. Desperate ears will listen to anyone offering up others to blame.

Although, fanciful's origin circa 1627 made me still love the word, even if I'd ruined its applicability to my connection with Snarl. (I mean DASH!) Like, I could totally see Mrs. Mary Poppencock returning home to her cobblestone hut with the thatched roof in Thamesburyshire, Jolly Olde England, and saying to her husband, "Good sir Bruce, would it not be wonderful to have a roof that doesn't leak when it rains on our green shires, and stuff?" And Sir Bruce Poppencock would have been like, "I say, missus, you're very fanciful with your ideas today." To which Mrs. P. responded, "Why, Master P., you've made up a word! What year is it? I do believe it's circa 1627! Let's carve the year--we think--on a stone so no one forgets. Fanciful! Dear man, you are a genius. I'm so glad my father forced me to marry you and allow you to impregnate me every year.

He did not care what happened as long as he would never be separated from the Master, for he had killed the great fox, and in this miserable, fouled land there was no longer any place for fox, hound, or human being.

One day a man of the people said to Zen Master Ikkyu: “Master, will you please write for me some maxims of the highest wisdom?” Ikkyu immediately took his brush and wrote the word “Attention.” “Is that all?” asked the man. “Will you not add something more?” Ikkyu then wrote twice running: “Attention. Attention.” “Well,” remarked the man rather irritably, “I really don’t see much depth or subtlety in what you have just written.” Then Ikkyu wrote the same word three times running: “Attention. Attention. Attention.” Half angered, the man demanded: “What does that word ‘Attention’ mean anyway?” And Ikkyu answered gently: “Attention means attention.”11

why are we going to the basement?” “Because that’s where the library is located.” “Right. And we’re going to the library because…?” Fatma fixed her best blank look. “Because it has all the books.

A master in the art of living draws no sharp distinction between his work and his play; his labor and his leisure; his mind and his body; his education and his recreation. He hardly knows which is which. He simply pursues his vision of excellence through whatever he is doing, and leaves others to determine whether he is working or playing. To himself, he always appears to be doing both. —L. P. Jacks Patagonia’s

His eyes took on a storyteller’s twinkle, and Fatma sighed. This was going to take a while.

If you want to master something, teach it. The more you teach, the better you learn. Teaching is a powerful tool to learning.

To succeed in life and achieve results, you must understand and master three mighty forces— desire, belief, and expectation." Iyadurai

The cops are the one slaving the people to a government but the teachers are the one mastering the people to a government

If you understand your own reality, then that of the rishis and Masters will be clear to you. There is only one Master and that is the Self […] The power is only one in all. (p. 110-111)

Our task as historians is to make past conflicts live again; not to lament the verdict or to wish for a different one. It bewildered me when my old master A. F. Pribram, a very great historian, said in the nineteen-thirties: 'It is still not decided whether the Habsburg monarchy could have found a solution for its national problems.' How can we decide about something that did not happen? Heaven knows, we have difficulty enough in deciding what did happen. Events decided that the Habsburgs had not found a solution for their national problems; that is all we know or need to know. Whenever I read the phrase: 'whether so-and-so acted rightly must be left for historians to decide', I close the book; the writer has moved from history to make-believe.

I believe that the idea of the totality, the finality of the master-plan, is misguided. One should advocate a gradual transformation of public space, a metamorphic process, without relying on a hypothetical time in the future when everything will be perfect. The mistake of planners and architects is to believe that fifty years from now Alexanderplatz will be perfected. -p.197

Ask me how many people, right here in Cairo, have blood sugar sickness,” he said. Fatma blinked. “I don’t—” “No, go ahead. Ask me.” “How many people in Cairo have blood sugar sickness?” “Ya Allah! I have no idea! I’m terrible with numbers!

Too often on such occasions one feels, as I feel so strongly with regard to poor old Stilton, that the kindly thing to do would be to seize the prospective bridegroom’s trousers in one’s teeth and draw him back from danger, as faithful dogs do to their masters on the edge of precipices on dark nights.’ ‘Yes,

She could hardly believe it, not after ten years, but they were finally making out on her couch. And Holy Mother of God, Bryce Ryder could kiss! He was slow and lazy with his kisses, but masterful. His tongue and fingers were thrusting forward and back, in and out, mimicking sex, winding her up so tight until she was rubbing her p#ssy against his hand while clutching his hair. More . . . she had to have more.

And among His wonders is the creation of the heavens and the earth, and the diversity of your tongues and colors. For in this, behold, there are messages indeed for all who are possessed of innate knowledge.

It is not brains or intelligence that is needed to cope with the problems with Plato and Aristotle and all of their successors to the present have failed to confront. What is needed is a readiness to undervalue the world altogether. This is only possible for a Christian... All technologies and all cultures, ancient and modern, are part of our immediate expanse. There is hope in this diversity since it creates vast new possibilities of detachment and amusement at human gullibility and self-deception. There is no harm in reminding ourselves from time to time that the "Prince of this World" is a great P.R. man, a great salesman of new hardware and software, a great electric engineer, and a great master of the media. It is his master stroke to be not only environmental but invisible for the environmental is invincibly persuasive when ignored.

It was some time before this happened, for he had got a very fine hand indeed. I suppose it wasn't often that the boys of Market Snodsbury Grammar School came across a man public-spirited enough to call their head master a silly ass, and they showed their appreciation in no uncertain manner. Gussie may have been one over the eight, but as far as the majority of those present were concerned he was sitting on top of the world.

Usually the secrets we keep deep down, ain’t meant to hurt other people,” he said. “Not saying they won’t, but not through intentions. Those deep secrets, we hide away because we’re afraid what other people might think. How they might judge us, if they knew. And nobody’s judgment we scared of more than the one we give our hearts to. Besides, everybody got secrets. Even you, I’m betting.

The current understanding of happiness identifies it as a pleasurable feeling. Pleasant feelings are surely better than unpleasant ones, but the problem today is that people are obsessively concerned with feeling happiness; people are slaves to their feelings. Feelings are wonderful servants but terrible masters. When people make happiness their goal, they do not find it and, as a result, start living their lives vicariously through identification with celebrities.

On a piece of paper, write down the formula for our human reaction: S-P-R This stands for Stimulus—Pause—Response.

If you steal, steal a camel, she heard her mother whisper. And if you love, love the moon.

Fatma blinked at the tirade. Of all the djinn these two had to go and wake up, it had to be a bigot.

And nobody’s judgment we scared of more than the one we give our hearts to.

Why do these colonizers always claim what isn’t theirs?

In the words of Chinese Zen master Layman P’ang (c. 740–808 A.D.): My daily affairs are quite ordinary; but I’m in total harmony with them. I don’t hold on to anything, don’t reject anything; nowhere an obstacle or conflict. Who cares about wealth and honor? Even the poorest thing shines. My miraculous power and spiritual activity: drawing water and carrying wood.

A few women had cried, remembering the way Henry smiled or how he would join them in singing or thinking that the death ofanyone, good or bad, master or not, cut down one more tree in the life forest that shielded them from their own death; but most said or did nothing.

Let us watch these mighty ones as they pass silently by. First, Orpheus, playing upon the seven stringed lyre of his own being, the music of the spheres. Then Hermes, the thrice greatest, with his emerald tablet of divine revelation. Through the shades of the past we dimly see Krishna, the illuminated, who on the battlefield of life taught man the mysteries of his own soul. Then we see the sublime Buddha, his yellow robe not half so glorious as the heart it covered, and our own dear Master, the man Jesus, his head surrounded with a halo of Golden Flame, and his brow serene with the calm of mastery. Then Mohammed, Zoroaster, Confucius, Odin, and Moses, and others no less worthy pass by before the eyes of the student They were the Sons of Flame. From the Flame they came, and to the Flame they have returned. To us they beckon, and bid us join them, and in our robes of self-earned glory to serve the Flame they love. They were without creed or clan; they served but the one great ideal. From the same place they all came, and to the same place they have returned. There was no superiority there. Hand in hand they labor for humanity. Each loves the other, for the power that has made them masters has shown them the Brotherhood of all life.

Most crimes and misdemeanors by slaves were dealt with by their masters; they could even hang a slave if he killed another slave, but that would have been like throwing money down a well after the slave had already thrown the first load of money down, as William Robbins once told Skiffington.

And in what business is there not humbug? “There’s cheating in all trades but ours,” is the prompt reply from the boot-maker with his brown paper soles, the grocer with his floury sugar and chicoried coffee, the butcher with his mysterious sausages and queer veal, the dry goods man with his “damaged goods wet at the great fire” and his “selling at a ruinous loss,” the stock-broker with his brazen assurance that your company is bankrupt and your stock not worth a cent (if he wants to buy it,) the horse jockey with his black arts and spavined brutes, the milkman with his tin aquaria, the land agent with his nice new maps and beautiful descriptions of distant scenery, the newspaper man with his “immense circulation,” the publisher with his “Great American Novel,” the city auctioneer with his “Pictures by the Old Masters”—all and every one protest each his own innocence, and warn you against the deceits of the rest. My inexperienced friend, take it for granted that they all tell the truth—about each other! and then transact your business to the best of your ability on your own judgment.

...Mirek rewrote history just like the Communist Party, like all political parties, like all peoples, like mankind. They shout that they want to shape a better future, but it's not true. The future is only an indifferent void no one cares about, but the past is filled with life, and its countenance is irritating, repellent, wounding, to the point that we want to destroy or repaint it. We want to be masters of the future only for the power to change the past." (P. 30)

The Teachers, even of Christianity, are in general, the most ignorant of the true meaning of that which they teach. There is no book of which so little is known as the Bible. To most who read it, it is as incomprehensible as the Sohar. p. 105

[Speaking about chickens in their living quarters:] 'About that - seems one of them has caught fire, Master.' 'It's smouldering, and too brainless to care. If we wait we can dine on roast chicken for breakfastt. And which one laid that egg?' 'Hmm, a most gravid mystery indeed.' 'You may find this amusing right now, Bugg, but you are the one who will be sleeping down there. They'll peck your eyes out, you know. Evil has been bred into them, generation after generation, until their tiny black bean brains are condensed knots of malice-' 'You display unexpected familiarity with hens, Master.' 'I had a tutor who was a human version.' (p 274)

The three of them sat there - A Ministry agent, a half-djinn, and a cat (likely), staring out past the balcony to the sleeping city they somehow had to find a way to save.

You! You can’t just walk in here! This is a crime scene!” “That would explain the dead bodies, then,

The world sits at a precipice. Our ability to create has exceeded our ability to understand.

Even a rich man must sometimes eat with beggars.

Money is in some respects like fire; it is a very excellent servant but a terrible master.

Imports are Christmas morning; exports are January’s MasterCard bill. P.J. O’ROURKE

It cannot be described, this awesome chain of events that depopulated the whole Earth; the range is too tremendous for any to picture of encompass. Of the people of Earth's unfortunate ages, billions of years before, only a few prophets and madman could have conceived that which was to come - could have grasped visions of the still, dead lands, and long-empty sea-beds. The rest would have doubted... doubted alike the shadow of change upon the planet and the shadow of doom upon the race. For man has always thought himself the immortal master of natural things...

There can be no question that Musk has mastered the art of getting the most out of his employees. Interview three dozen SpaceX engineers and each one of them will have picked up on a managerial nuance that Musk has used to get people to meet his deadlines. One example from Brogan: Where a typical manager may set the deadline for the employee, Musk guides his engineers into taking ownership of their own delivery dates. “He doesn’t say, ‘You have to do this by Friday at two P.M.,’” Brogan said. “He says, ‘I need the impossible done by Friday at two P.M. Can you do it?’ Then, when you say yes, you are not working hard because he told you to. You’re working hard for yourself. It’s a distinction you can feel. You have signed up to do your own work.” And by recruiting hundreds of bright, self-motivated people, SpaceX has maximized the power of the individual. One person putting in a sixteen-hour day ends up being much more effective than two people working eight-hour days together. The individual doesn’t have to hold meetings, reach a consensus, or bring other people up to speed on a project. He just keeps working and working and working. The ideal SpaceX employee is someone like Steve Davis, the director of advanced projects at SpaceX. “He’s been working sixteen hours a day every day for years,” Brogan said. “He gets more done than eleven people working together.

Believing himself to be unseen by other bathers, he gave himself up to being alone with his body. He wriggled his toes, breathed hard through his nose, twisted his brown moustache where some drops of water still clung, and looked himself critically all over. The scrutiny seemed to satisfy him, as well as it might. I, whose only acquaintance was with bodies and minds developing, was suddenly confronted by maturity in its most undeniable form; and I wondered, what must it feel like to be him, master of those limbs which have passed beyond the need of gym and playing field, and exist for their own beauty and strength? What can they do, I thought, to be conscious of themselves?

I don’t think I have ever assisted at a ceremony which gave such universal pleasure to all concerned. The sheet didn’t split, which pleased Gussie. Nobody came to interrupt us, which pleased me. And when I dropped the suitcase, it hit Gussie on the head, which delighted Aunt Dahlia. As for Jeeves, one could see that the faithful fellow was tickled pink at having been able to cluster round and save the young master in his hour of peril. His motto is ‘Service.

My coming to New York had been a mistake; for whereas I had looked for poignant wonder and inspiration in the teeming labyrinths of ancient streets that twist endlessly from forgotten courts and squares and waterfronts to courts and squares and waterfronts equally forgotten, and in the Cyclopean modern towers and pinnacles that rise blackly Babylonian under waning moons, I had found instead only a sense of horror and oppression which threatened to master, paralyse, and annihilate me.

To live only for some unknown future is superficial. It is like climbing a mountain to reach the peak without experiencing its sides. The sides of the mountain sustain life, not the peak. This is where things grow, experience is gained, and technologies are mastered. The importance of the peak lies only in the fact that it defines the sides. So I went on towards the top, but always experiencing the sides. I had a long way to go but I was in no hurry. I went in little steps—just one step after another—but each step towards the top.

Henry had been a good master, his widow decided, as good as they come. Yes, he sometimes had to ration the food he gave them. But that was not his fault—had God sent down more food, Henry would certainly have given it to them. Henry was only the middleman in that particular transaction. Yes, he had to have some slaves beaten, but those were the ones who would not do what was right and proper. Spare the rod . . . , the Bible warned. Her husband had done the best he could, and on Judgment Day his slaves would stand before God and testify to that fact.

Political calculation and local suffering do not entirely explain the participation in these pogroms. Violence against Jews served to bring the Germans and elements of the local non-Jewish populations closer together. Anger was directed, as the Germans wished, toward the Jews, rather than against collaborators with the Soviet regime as such. People who reacted to the Germans' urging knew that they were pleasing their new masters, whether or not they believed that the Jews were responsible for their own woes. By their actions they were confirming the Nazi worldview. The act of killing Jews as revenge for NKVD executions confirmed the Nazi understanding of the Soviet Union as a Jewish state. Violence against Jews also allowed local Estonians, Latvian, Lithuanians, Ukrainians, Belarusians, and Poles who had themselves cooperated with the Soviet regime to escape any such taint. The idea that only Jews served communists was convenient not just for the occupiers but for some of the occupied as well. Yet this psychic nazification would have been much more difficult without the palpable evidence of Soviet atrocities. The pogroms took place where the Soviets had recently arrived and where Soviet power was recently installed, where for the previous months Soviet organs of coercion had organized arrests, executions, and deportations. They were a joint production, a Nazi edition of a Soviet text. P. 196

Groups of men, even small groups, act strangely differently from individuals. They have less humour and simpler humour, are more easy to frighten, more difficult to charm, distrust the mysterious more, and enjoy firm, flat, competent expositions which a man by himself would find inexcusably dull. Perhaps

If what you are called to feels less than extraordinary, there is a tendency to think, 'Well, the Lord has big plans for me later.' And you wait patiently until he decides to reveal that master plan. But what if his plan for you is right where you are? Are you missing it because you are looking for something 'more' extraordinary?

In mystical literature such self-contradictory phrases as "dazzling obscurity," "whispering silence," "teeming desert," are continually met with. They prove that not conceptual speech, but music rather, is the element through which we are best spoken to by mystical truth. Many mystical scriptures are indeed little more than musical compositions. "He who would hear the voice of Nada, 'the Soundless Sound,' and comprehend it, he has to learn the nature of Dharana…. When to himself his form appears unreal, as do on waking all the forms he sees in dreams, when he has ceased to hear the many, he may discern the ONE—the inner sound which kills the outer…. For then the soul will hear, and will remember. And then to the inner ear will speak THE VOICE OF THE SILENCE…. And now thy SELF is lost in SELF, THYSELF unto THYSELF, merged in that SELF from which thou first didst radiate.. . . Behold! thou hast become the Light, thou hast become the Sound, thou art thy Master and thy God. Thou art THYSELF the object of thy search: the VOICE unbroken, that resounds throughout eternities, exempt from change, from sin exempt, the seven sounds in one, the VOICE OF THE SILENCE. Om tat Sat."[277] [277] H. P. Blavatsky: The voice of the Silence. These words, if they do not awaken laughter as you receive them, probably stir chords within you which music and language touch in common. Music gives us ontological messages which non-musical criticism is unable to contradict, though it may laugh at our foolishness in minding them. There is a verge of the mind which these things haunt; and whispers therefrom mingle with the operations of our understanding, even as the waters of the infinite ocean send their waves to break among the pebbles that lie upon our shores.

The massage session ended with both of us soaked, covered in glittery dripping oil. I felt like a Greek salad sloppily drenched in extra virgin. But James was not going to stop. The kisses came thick and fast. And extra massages. “Lie back, wench,” he said. I lay back and stared up at him and above his head at the striped white and blue awning, which was rippling under the pounding impact of the rain. I’d almost forgotten about the rain, though it was coming down heavier than ever, a glittering silver wall, just a few feet away from us. James had decided that the most intimate p[art of my delicate self needed a delicate multi-facetted many-sided feathery back and forth up and down and sideways type of ecstatic slow-and-fast motion massage and which involved his index finger and his little finger and the palm of his hand and then his tongue, so and it began to build, and build … “You are being quite intimate, Master,” I gulped, trying to put on a dignified face and control my panting, the deepening huski¬ness of my voice, and the flood of saliva that had filled my mouth and was dribbling out of one corner. I think, given the circum¬stances, that I did quite a good job. “Really?” he glanced up at me, and then disappeared between my legs, back to work, his tongue darting, hither and thither, truly a busy little bee, harvesting honey here, there, and everywhere. “Really …” I sobbed, in a choked desperate voice, “Very ex¬tremely intimate, oh, oh, oh ... Master, Master, Pity, Master …

The process of industrialization is necessarily painful. It must involve the erosion of traditional patterns of life. But it was carried through with exceptional violence in Britain. It was unrelieved by any sense of national participation in communal effort, such as is found in countries undergoing a national revolution. Its ideology was that of the masters alone. Its messianic prophet was Dr Andrew Ure, who saw the factory system as ‘the great minister of civilization to the terraqueous globe’, diffusing ‘the life-blood of science and religion to myriads… still lying “in the region and shadow of death”.’ But those who served it did not feel this to be so, any more than those ‘myriads’ who were served. The experience of immiseration came upon them in a hundred different forms; for the field labourer, the loss of his common rights and the vestiges of village democracy; for the artisan, the loss of his craftsman’s status; for the weaver, the loss of livelihood and of independence; for the child, the loss of work and play in the home; for many groups of workers whose real earnings improved, the loss of security, leisure and the deterioration of the urban environment.

The “IQ fundamentalist” Arthur Jensen put it thusly in his 1980 book Bias in Mental Testing (p. 113): “The four socially and personally most important threshold regions on the IQ scale are those that differentiate with high probability between persons who, because of their level of general mental ability, can or cannot attend a regular school (about IQ 50), can or cannot master the traditional subject matter of elementary school (about IQ 75), can or cannot succeed in the academic or college preparatory curriculum through high school (about IQ 105), can or cannot graduate from an accredited four-year college with grades that would qualify for admission to a professional or graduate school (about IQ 115). Beyond this, the IQ level becomes relatively unimportant in terms of ordinary occupational aspirations and criteria of success. That is not to say that there are not real differences between the intellectual capabilities represented by IQs of 115 and 150 or even between IQs of 150 and 180. But IQ differences in this upper part of the scale have far less personal implications than the thresholds just described and are generally of lesser importance for success in the popular sense than are certain traits of personality and character.

About the only law that I think relates to the genre is that you should not try to explain, to find neat explanations for what happens, and that the object of the thing is to produce a sense of the uncanny. Freud in his essay on the uncanny wrote that the sense of the uncanny is the only emotion which is more powerfully expressed in art than in life, which I found very illuminating; it didn’t help writing the screen-play, but I think it’s an interesting insight into the genre. And I read an essay by the great master H.P. Lovecraft where he said that you should never attempt to explain what happens, as long as what happens stimulates people’s imagination, their sense of the uncanny, their sense of anxiety and fear. And as long as it doesn’t, within itself, have any obvious inner contradictions, it is just a matter of, as it were, building on the imagination (imaginary ideas, surprises, etc.), working in this area of feeling. I think also that the ingeniousness of a story like this is something which the audience ultimately enjoys; they obviously wonder as the story goes on what’s going to happen, and there’s a great satisfaction when it’s all over not having been able to have anticipated the major development of the story, and yet at the end not to feel that you have been fooled or swindled.

The trouble is that we often merely analyse life instead of dealing with it. People dissect their failures for causes and effects, but seldom deal with them and gain experience to master them and thereby avoid their recurrence. This is my belief: That through difficulties and problems God gives us the opportunity to grow. So when your hopes and dreams and goals are dashed, search among the wreckage, you may find a golden opportunity hidden in the ruins.

We could paraphrase "repent and believe" with "close your ears and listen." Obedience has both a stop and start to it. We turn our backs to the old voices and offer our attention to Jesus' voice. We desire for God's voice to crescendo in our lives, with the competing voices fading away. This means that we must ruthlessly silence the calls of other masters. We confess our auditory rebellions to others, since somehow moving the jaw in confession seems to unplug our ears.

Zen is the Japanese word for the Indian dhyana which means enlightenment; they have another word satori, and also sambodhi, which mean the same-illumination. A Chinese statesman, a follower of Confucius, came to the master and asked to be initiated into the mysteries of Zen, and the master consented, and added, "You know, your master Confucius once said to his disciples: 'I have told you everything, I have kept nothing back.' " And the statesman said that was true. A few days later the master and the statesman took a walk together in the hills at the time when the wild laurel was in bloom and the air was full of its perfume. Then the master said to his initiant: "Do you smell it?" And the initiant replied that he did. Then the master said: "There, I have told you everything, I have kept nothing back." And the statesman was enlightened. He realized. It broke through into consciousness. Understand that if you can! Jung, C. G.. Nietzsche's Zarathustra: Notes of the Seminar given in 1934-1939. Two Volumes: 1-2, unabridged (Jung Seminars) (p. 1290)

It is often said that a strategy is a choice or a decision. The words “choice” and “decision” evoke an image of someone considering a list of alternatives and then selecting one of them. There is, in fact, a formal theory of decisions that specifies exactly how to make a choice by identifying alternative actions, valuing outcomes, and appraising probabilities of events. The problem with this view, and the reason it barely lightens a leader’s burden, is that you are rarely handed a clear set of alternatives. In the case at hand, Hannibal was certainly not briefed by a staff presenting four options arranged on a PowerPoint slide. Rather, he faced a challenge and he designed a novel response. Today, as then, many effective strategies are more designs than decisions—are more constructed than chosen. In these cases, doing strategy is more like designing a high-performance aircraft than deciding which forklift truck to buy or how large to build a new factory. When someone says “Managers are decision makers,” they are not talking about master strategists, for a master strategist is a designer.

The travelers A monk asked: “I have heard that the masters of old reached great enlightenment through difficult and painful practice, and that it was through various sorts of difficult practice that the masters of our own day too attained complete realization of the Dharma. I can’t quite accept the idea that someone like myself can realize the Unborn Buddha Mind just as I am without engaging in religious practice or attaining enlightenment.” The Master said: “Suppose there’s a group of travelers passing through tall mountain peaks. Arriving at a spot where there’s no water, they become thirsty, and one of them goes off to search for water in a distant valley. After strenuously searching all over, he finds some at last and returns to give it to his companions to drink. Without making any strenuous efforts themselves, the people who drink the water can satisfy their thirst just the same as the one who did make such efforts, can’t they? [On the other hand,] those who harbor doubts and refuse to drink the water will have no way to satisfy their thirst. Because I didn’t meet with any clear-eyed men, I went astray and engaged in strenuous efforts till finally I uncovered the buddha within my own mind. So when I tell all of you that, without painful practice, you [can uncover] the buddha in your own minds, it’s just like [the travelers] drinking the water and slaking their thirst without having gone in search of the water themselves. In this way, when you make use of the Buddha Mind that everyone has, just as it is, and attain peace of mind without delusory difficult practice, that’s the precious true teaching, isn’t it?” (zenshū, p. 126.)

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

Take from me, O Lord, that self-pity which love of myself so readily produces, and from the frustration of not succeeding in the world as I would naturally desire, for these have no regard for your glory. Rather, create in me a sorrow that is conformable to your own. Let my pains rather express the happy condition of my conversion and salvation. Let me no longer wish for health or life, but to spend it and end it for you, with you, and in you. I pray neither for health nor sickness, life nor death. Rather I pray that you will dispose of my health, my sickness, my life, and my death, as for your glory, for my salvation, for the usefulness to your church and your saints, among whom I hope to be numbered. You alone know what is expedient for me. You are the Sovereign Master. Do whatever pleases you. Give me or take away from me. Conform my will to yours, and grant that with a humble and perfect submission, and in holy confidence, I may dispose myself utterly to you. May I receive the orders of your everlasting, provident care. May I equally adore whatever proceeds from you. (The Mind on Fire, An Anthology of the Writings of Blaise Pascal, Multnomah Press, 1989, p. 291)

We’re face-to-face with our old foe: the combinatorial explosion. Therefore we do what we always have to do in life: compromise. We make simplifying assumptions that whittle the number of probabilities we have to estimate down to something manageable. A very simple and popular assumption is that all the effects are independent given the cause. This means that, for example, having a fever doesn’t change how likely you are to also have a cough, if we already know you have the flu. Mathematically, this is saying that P(fever, cough | flu) is just P(fever | flu) × P(cough | flu). Lo and behold: each of these is easy to estimate from a small number of observations. In fact, we did it for fever in the previous section, and it would be no different for cough or any other symptom. The number of observations we need no longer goes up exponentially with the number of symptoms; in fact, it doesn’t go up at all.

7Jesus said to the servants, “Fill the jars with water.” And they filled them up to the brim. 8And he said to them, “Now draw some out and take it to the master of the feast.” So they took it. 9When the master of the feast tasted p the water now become wine, and did not know where it came from (though the servants who had drawn the water knew), the master of the feast called the bridegroom 10and said to him, “Everyone serves the good wine first, and when people have drunk freely, then the poor wine. But you have kept the good wine until now.” 11This, the first of his signs, Jesus did at Cana in Galilee, and manifested q his glory.

He’s a going out with the tide,’ said Mr. Peggotty to me, behind his hand. My eyes were dim and so were Mr. Peggotty’s; but I repeated in a whisper, ‘With the tide?’ ‘People can’t die, along the coast,’ said Mr. Peggotty, ‘except when the tide’s pretty nigh out. They can’t be born, unless it’s pretty nigh in—not properly born, till flood. He’s a going out with the tide. It’s ebb at half-arter three, slack water half an hour. If he lives till it turns, he’ll hold his own till past the flood, and go out with the next tide.’ We remained there, watching him, a long time—hours. What mysterious influence my presence had upon him in that state of his senses, I shall not pretend to say; but when he at last began to wander feebly, it is certain he was muttering about driving me to school. ‘He’s coming to himself,’ said Peggotty. Mr. Peggotty touched me, and whispered with much awe and reverence. ‘They are both a-going out fast.’ ‘Barkis, my dear!’ said Peggotty. ‘C. P. Barkis,’ he cried faintly. ‘No better woman anywhere!’ ‘Look! Here’s Master Davy!’ said Peggotty. For he now opened his eyes. I was on the point of asking him if he knew me, when he tried to stretch out his arm, and said to me, distinctly, with a pleasant smile: ‘Barkis is willin’!’ And, it being low water, he went out with the tide.

In Eudora Welty’s masterful story “Why I Live at the P.O.” (1941), the narrator is engaged in a sibling rivalry with her younger sister, who has come home after leaving under suspicious if not actually disgraceful circumstances. The narrator, Sister, is outraged at having to cook two chickens to feed five people and a small child just because her “spoiled” sister has come home. What Sister can’t see, but we can, is that those two fowl are really a fatted calf. It may not be a grand feast by traditional standards, but it is a feast, as called for upon the return of the Prodigal Son, even if the son turns out to be a daughter. Like the brothers in the parable, Sister is irritated and envious that the child who left, and ostensibly used up her “share” of familial goodwill, is instantly welcomed, her sins so quickly forgiven. Then

I read a heap of books to prepare to write my own. Valuable works about art crime include The Rescue Artist by Edward Dolnick, Master Thieves by Stephen Kurkjian, The Gardner Heist by Ulrich Boser, Possession by Erin Thompson, Crimes of the Art World by Thomas D. Bazley, Stealing Rembrandts by Anthony M. Amore and Tom Mashberg, Crime and the Art Market by Riah Pryor, The Art Stealers by Milton Esterow, Rogues in the Gallery by Hugh McLeave, Art Crime by John E. Conklin, The Art Crisis by Bonnie Burnham, Museum of the Missing by Simon Houpt, The History of Loot and Stolen Art from Antiquity Until the Present Day by Ivan Lindsay, Vanished Smile by R. A. Scotti, Priceless by Robert K. Wittman with John Shiffman, and Hot Art by Joshua Knelman. Books on aesthetic theory that were most helpful to me include The Power of Images by David Freedberg, Art as Experience by John Dewey, The Aesthetic Brain by Anjan Chatterjee, Pictures & Tears by James Elkins, Experiencing Art by Arthur P. Shimamura, How Art Works by Ellen Winner, The Art Instinct by Denis Dutton, and Collecting: An Unruly Passion by Werner Muensterberger. Other fascinating art-related reads include So Much Longing in So Little Space by Karl Ove Knausgaard, What Is Art? by Leo Tolstoy, History of Beauty edited by Umberto Eco, On Ugliness also edited by Umberto Eco, A Month in Siena by Hisham Matar, Art as Therapy by Alain de Botton and John Armstrong, Art by Clive Bell, A Philosophical Enquiry into the Sublime and Beautiful by Edmund Burke, Seven Days in the Art World by Sarah Thornton, The Painted Word by Tom Wolfe, and Intentions by Oscar Wilde—which includes the essay “The Critic as Artist,” written in 1891, from which this book’s epigraph was lifted.

Infinite Jest (V?). Year of the Trial-Size Dove Bar. Poor Yorick Entertainment Unlimited. 'Madame Psychosis' ; no other definitive data. Thorny problem for archivists. Incandenza's last film, Incandenza's death occurring during its post-production. Most archival authorities list as unfinished, unseen. Some list as completion of Infinite Jest (IV), for which Incandenza also used 'Psychosis,' thus list the film under Incandenza's output for Y.T.M.P. Though no scholarly synopsis or report of viewing exists, two short essays in different issues of Cartridge Quarterly East refer to to film as 'extraordinary' and 'far away [James O. Incandenza's] most entertaining and compelling work.' West Coast archivists list the film's gauge as '16...78... n mm.,' basing the gauge on critical allusions to 'radical experiments in viewers' optical perspective and context' as IJ (V?)'s distinctive feature. Though Canadian archivist Tete-Beche lists the film as completed and privately distributed by P.Y.E.U. through posthumous provisions in the filmmaker's will, all other comprehensive filmographies have the film either unfinished or UNRELEASED, its Master cartridge either destroyed or vaulted sui testator.

prior probability that the sun will rise, since it’s prior to seeing any evidence. It’s not based on counting the number of times the sun has risen on this planet in the past, because you weren’t there to see it; rather, it reflects your a priori beliefs about what will happen, based on your general knowledge of the universe. But now the stars start to fade, so your confidence that the sun does rise on this planet goes up, based on your experience on Earth. Your confidence is now a posterior probability, since it’s after seeing some evidence. The sky begins to lighten, and the posterior probability takes another leap. Finally, a sliver of the sun’s bright disk appears above the horizon and perhaps catches “the Sultan’s turret in a noose of light,” as in the opening verse of the Rubaiyat. Unless you’re hallucinating, it is now certain that the sun will rise. The crucial question is exactly how the posterior probability should evolve as you see more evidence. The answer is Bayes’ theorem. We can think of it in terms of cause and effect. Sunrise causes the stars to fade and the sky to lighten, but the latter is stronger evidence of daybreak, since the stars could fade in the middle of the night due to, say, fog rolling in. So the probability of sunrise should increase more after seeing the sky lighten than after seeing the stars fade. In mathematical notation, we say that P(sunrise | lightening-sky), the conditional probability of sunrise given that the sky is lightening, is greater than P(sunrise | fading-stars), its conditional probability given that the stars are fading. According to Bayes’ theorem, the more likely the effect is given the cause, the more likely the cause is given the effect: if P(lightening-sky | sunrise) is higher than P(fading-stars | sunrise), perhaps because some planets are far enough from their sun that the stars still shine after sunrise, then P(sunrise | lightening sky) is also higher than P(sunrise | fading-stars).

The word “mining” is somewhat misleading. By evoking the extraction of precious metals, it focuses our attention on the reward for mining, the new bitcoin created in each block. Although mining is incentivized by this reward, the primary purpose of mining is not the reward or the generation of new coins. If you view mining only as the process by which coins are created, you are mistaking the means (incentives) as the goal of the process. Mining is the mechanism that underpins the decentralized clearinghouse, by which transactions are validated and cleared. Mining is the invention that makes bitcoin special, a decentralized security mechanism that is the basis for P2P digital cash.

McMaster said he had been completely in the dark about this. The secretary of state had not consulted or even informed him in advance. He had learned from press reports! In a news conference in Qatar, Tillerson had said the agreement “represents weeks of intensive discussions” between the two governments so it had been in the works for a while. Porter said Tillerson had not gone through the policy process at the White House and had not involved the president either. Clearly Tillerson was going off on his own. “It is more loyal to the president,” McMaster said, “to try to persuade rather the circumvent.” He said he carried out direct orders when the president was clear, and felt duty bound to do so as an Army officer. Tillerson in particular did not. “He’s such a prick,” McMaster said. “He thinks he’s smarter than anyone. So he thinks he can do his own thing.” In his long quest to bring order to the chaos, Priebus arranged for each of the key cabinet members to regularly check in. Tillerson came to his office at 5:15 p.m. on Tuesday, July 18. McMaster had not been invited but joined the meeting anyway. He took a seat at the conference table. The national security adviser’s silent presence was ominous and electric. Tell me, Priebus asked Tillerson, how are things going? Are you on track to achieve your primary objectives? How is the relationship between the State Department and the White House? Between you and the president? “You guys in the White House don’t have your act together,” Tillerson said, and the floodgates gushed open. “The president can’t make a decision. He doesn’t know how to make a decision. He won’t make a decision. He makes a decision and then changes his mind a couple of days later.” McMaster broke his silence and raged at the secretary of state. “You don’t work with the White House,” McMaster said. “You never consult me or anybody on the NSC staff. You blow us off constantly.” He cited examples when he tried to set up calls or meetings or breakfasts with Tillerson. “You are off doing your own thing” and communicate directly with the president, Mattis, Priebus or Porter. “But it’s never with the National Security Council,” and “that’s what we’re here to do.” Then he issued his most dramatic charge. “You’re affirmatively seeking to undermine the national security process.” “That’s not true,” Tillerson replied. “I’m available anytime. I talk to you all the time. We just had a conference call yesterday. We do these morning calls three times a week. What are you talking about, H.R.? I’ve worked with you. I’ll work with anybody.” Tillerson continued, “I’ve also got to be secretary of state. Sometimes I’m traveling. Sometimes I’m in a different time zone. I can’t always take your calls.” McMaster said he consulted with the relevant assistant secretaries of state if the positions were filled. “I don’t have assistant secretaries,” Tillerson said, coldly, “because I haven’t picked them, or the ones that I have, I don’t like and I don’t trust and I don’t work with. So you can check with whoever you want. That has no bearing on me.” The rest of the State Department didn’t matter; if you didn’t go through him, it didn’t count.

There are many who profess to be religious and speak of themselves as Christians, and, according to one such, “as accepting the scriptures only as sources of inspiration and moral truth,” and then ask in their smugness: “Do the revelations of God give us a handrail to the kingdom of God, as the Lord’s messenger told Lehi, or merely a compass?” Unfortunately, some are among us who claim to be Church members but are somewhat like the scoffers in Lehi’s vision—standing aloof and seemingly inclined to hold in derision the faithful who choose to accept Church authorities as God’s special witnesses of the gospel and his agents in directing the affairs of the Church. There are those in the Church who speak of themselves as liberals who, as one of our former presidents has said, “read by the lamp of their own conceit.” (Joseph F. Smith, Gospel Doctrine [Deseret Book Co., 1939], p. 373.) One time I asked one of our Church educational leaders how he would define a liberal in the Church. He answered in one sentence: “A liberal in the Church is merely one who does not have a testimony.” Dr. John A. Widtsoe, former member of the Quorum of the Twelve and an eminent educator, made a statement relative to this word liberal as it applied to those in the Church. This is what he said: “The self-called liberal [in the Church] is usually one who has broken with the fundamental principles or guiding philosophy of the group to which he belongs. . . . He claims membership in an organization but does not believe in its basic concepts; and sets out to reform it by changing its foundations. . . . “It is folly to speak of a liberal religion, if that religion claims that it rests upon unchanging truth.” And then Dr. Widtsoe concludes his statement with this: “It is well to beware of people who go about proclaiming that they are or their churches are liberal. The probabilities are that the structure of their faith is built on sand and will not withstand the storms of truth.” (“Evidences and Reconciliations,” Improvement Era, vol. 44 [1941], p. 609.) Here again, to use the figure of speech in Lehi’s vision, they are those who are blinded by the mists of darkness and as yet have not a firm grasp on the “iron rod.” Wouldn’t it be wonderful if, when there are questions which are unanswered because the Lord hasn’t seen fit to reveal the answers as yet, all such could say, as Abraham Lincoln is alleged to have said, “I accept all I read in the Bible that I can understand, and accept the rest on faith.” . . . Wouldn’t it be a great thing if all who are well schooled in secular learning could hold fast to the “iron rod,” or the word of God, which could lead them, through faith, to an understanding, rather than to have them stray away into strange paths of man-made theories and be plunged into the murky waters of disbelief and apostasy? . . . Cyprian, a defender of the faith in the Apostolic Period, testified, and I quote, “Into my heart, purified of all sin, there entered a light which came from on high, and then suddenly and in a marvelous manner, I saw certainty succeed doubt.” . . . The Lord issued a warning to those who would seek to destroy the faith of an individual or lead him away from the word of God or cause him to lose his grasp on the “iron rod,” wherein was safety by faith in a Divine Redeemer and his purposes concerning this earth and its peoples. The Master warned: “But whoso shall offend one of these little ones which believe in me, it were better … that a millstone were hanged about his neck, and that he were drowned in the depth of the sea.” (Matt. 18:6.) The Master was impressing the fact that rather than ruin the soul of a true believer, it were better for a person to suffer an earthly death than to incur the penalty of jeopardizing his own eternal destiny.