Mode Change Quotes

Musical innovation is full of danger to the State, for when modes of music change, the fundamental laws of the State always change with them.

When you're living your life in endurance mode, you don't expect anything good to happen. I'm not saying that you don't dream about some miracle that would change everything for the better. But you pretty much know it's only a fantasy, and that you have no real control over anything.

The abuser’s mood changes are especially perplexing. He can be a different person from day to day, or even from hour to hour. At times he is aggressive and intimidating, his tone harsh, insults spewing from his mouth, ridicule dripping from him like oil from a drum. When he’s in this mode, nothing she says seems to have any impact on him, except to make him even angrier. Her side of the argument counts for nothing in his eyes, and everything is her fault. He twists her words around so that she always ends up on the defensive. As so many partners of my clients have said to me, “I just can’t seem to do anything right.” At other moments, he sounds wounded and lost, hungering for love and for someone to take care of him. When this side of him emerges, he appears open and ready to heal. He seems to let down his guard, his hard exterior softens, and he may take on the quality of a hurt child, difficult and frustrating but lovable. Looking at him in this deflated state, his partner has trouble imagining that the abuser inside of him will ever be back. The beast that takes him over at other times looks completely unrelated to the tender person she now sees. Sooner or later, though, the shadow comes back over him, as if it had a life of its own. Weeks of peace may go by, but eventually she finds herself under assault once again. Then her head spins with the arduous effort of untangling the many threads of his character, until she begins to wonder whether she is the one whose head isn’t quite right.

Although now long estranged, Man is not wholly lost nor wholly changed. Dis-graced he may be, yet is not de-throned, and keeps the rags of lordship once he owned: Man, Sub-creator, the refracted Light through whom is splintered from a single White to many hues, and endlessly combined in living shapes that move from mind to mind. Though all the crannies of the world we filled with Elves and Goblins, though we dared to build Gods and their houses out of dark and light, and sowed the seed of dragons- 'twas our right (used or misused). That right has not decayed: we make still by the law in which we're made. Fantasy remains a human right: we make in our measure and in our derivative mode, because we are made: and not only made, but made in the image and likeness of a Maker.

…the Lake of Shining Waters was blue — blue — blue; not the changeful blue of spring, nor the pale azure of summer, but a clear, steadfast, serene blue, as if the water were past all modes and tenses of emotion and had settled down to a tranquillity unbroken by fickle dreams.

Distance changes utterly when you take the world on foot. A mile becomes a long way, two miles literally considerable, ten miles whopping, fifty miles at the very limits of conception. The world, you realize, is enormous in a way that only you and a small community of fellow hikers know. Planetary scale is your little secret. Life takes on a neat simplicity, too. Time ceases to have any meaning. When it is dark, you go to bed, and when it is light again you get up, and everything in between is just in between. It’s quite wonderful, really. You have no engagements, commitments, obligations, or duties; no special ambitions and only the smallest, least complicated of wants; you exist in a tranquil tedium, serenely beyond the reach of exasperation, “far removed from the seats of strife,” as the early explorer and botanist William Bartram put it. All that is required of you is a willingness to trudge. There is no point in hurrying because you are not actually going anywhere. However far or long you plod, you are always in the same place: in the woods. It’s where you were yesterday, where you will be tomorrow. The woods is one boundless singularity. Every bend in the path presents a prospect indistinguishable from every other, every glimpse into the trees the same tangled mass. For all you know, your route could describe a very large, pointless circle. In a way, it would hardly matter. At times, you become almost certain that you slabbed this hillside three days ago, crossed this stream yesterday, clambered over this fallen tree at least twice today already. But most of the time you don’t think. No point. Instead, you exist in a kind of mobile Zen mode, your brain like a balloon tethered with string, accompanying but not actually part of the body below. Walking for hours and miles becomes as automatic, as unremarkable, as breathing. At the end of the day you don’t think, “Hey, I did sixteen miles today,” any more than you think, “Hey, I took eight-thousand breaths today.” It’s just what you do.

No great improvements in the lot of mankind are possible until a great change takes place in the fundamental constitution of their modes of thought.

Whenever you notice your thoughts detour into attack mode, say out loud or to yourself: Happiness is a choice I make.

Meditation opens the door between the conscious and subconscious minds. We meditate to enter the operating system of the subconscious, where all of those unwanted habits and behaviors reside, and change them to more productive modes to support us in our lives.

To share out your soul freely, that is what metanoia (a change of mind, or repentance)really refers to: a mental product of love. A change of mind, or love for the undemonstrable. And you throw off every conceptual cloak of self-defense, you give up the fleshly resistance of your ego. Repentance has nothing to do with self-regarding sorrow for legal transgressions. It is an ecstatic erotic self-emptying. A change of mind about the mode of thinking and being.

For time flows on, and if it did not, it would be a bad prospect for those who do not sit at golden tables. Methods become exhausted; stimuli no longer work. New problems appear and demand new methods. Reality changes; in order to represent it, modes of representation must also change. Nothing comes from nothing; the new comes from the old, but that is why it is new.

As meditation deepens, compulsions, cravings, and fits of emotions begin to lose their power to dictate our behavior. We see clearly that choices are possible: we can say yes, or we can say no. ... "All we are is the result of what we have thought." By changing our mode of thinking, we can remake ourselves completely.

If gratitude and esteem are good foundations of affection, Elizabeth's change of sentiment will be neither improbable nor faulty. But if otherwise--if regard springing from such sources is unreasonable or unnatural, in comparison of what is so often described as arising on a first interview with its object, and even before two words have been exchanged, nothing can be said in her defence, except that she had given somewhat of a trial to the latter method in her partiality for Wickham, and that its ill success might, perhaps, authorise her to seek the other less interesting mode of attachment.

Science has proven that while your genes control your biology, a rather simple, nondrug formula of nutrient-rich food, targeted supplements to address missing precursors, and lifestyle changes can keep your genes in perpetual “repair” mode.

Rituals help us change modes.

As J. S. Mill wrote, “No great improvements in the lot of mankind are possible, until a great change takes place in the fundamental constitution of their modes of thought.

Every previous revolutionary movement in human history has made the same basic mistake. They’ve all seen power as a static apparatus, as a structure. And it’s not. It’s a dynamic, a flow system with two possible tendencies. Power either accumulates, or it diffuses through the system. In most societies, it’s in accumulative mode, and most revolutionary movements are only really interested in reconstituting the accumulation in a new location. A genuine revolution has to reverse the flow. And no one ever does that, because they’re all too fucking scared of losing their conning tower moment in the historical process. If you tear down one agglutinative power dynamic and put another one in its place, you’ve changed nothing. You’re not going to solve any of that society’s problems, they’ll just reemerge at a new angle. You’ve got to set up the nanotech that will deal with the problems on its own. You’ve got to build the structures that allow for diffusion of power, not re-grouping. Accountability, demodynamic access, systems of constituted rights, education in the use of political infrastructure

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

My darkness reaches out and fumbles at a typewriter with its tongs. Your darkness reaches out with your tongs and grasps a book. There are twenty modes of change, filter and translation between us. What an extravagant coincidence it would be if the exact quality, the translucent sweetness of her cheek, the very living curve of bone between the eyebrow and hair should survive the passage! How can you share the quality of my terror in the blacked-out cell when I can only remember it and not re-create it for myself? No. Not with you. Or only with you, in part. For you were not there.

Life’s going to change. You thought it already had? Not nearly as much as it’s going to change now. Everything you disapprove of you’ll call “aristocratic.” This term can be applied to food, to books and plays, to modes of speech, to hairstyles and to such venerable institutions as prostitution and the Roman Catholic Church. If “Liberty” was the watchword of the first Revolution, “Equality” is that of the second. “Fraternity” is a less assertive quality, and must creep in where it may.

Common man does not speculate about the great problems. With regard to them he relies upon other people's authority, he behaves as "every decent fellow must behave,'' he is like a sheep in the herd. It is precisely this intellectual inertia that characterizes a man as a common man. Yet the common man does choose. He chooses to adopt traditional patterns or patterns adopted by other people because he is convinced that this procedure is best fitted to achieve his own welfare. And he is ready to change his ideology and consequently his mode of action whenever he becomes convinced that this would better serve his own interests.

We are capable of imagining threats and staying in a kind of constant, low-grade fight-or-flight mode. We’re capable of feeling threatened all the time, by things that haven’t even happened and may not ever happen.

When you're living your life in endurance mode, you don't expect anything good to happen. I'm not saying you don't dream about some miracle that would change everything for the better. But you pretty much know it's only a fantasy, and that you have no real control over anything.

She raised her cup and poured acid over her face. Then she turned and marched face-first into the nearest wall. The snake reared up and slammed its head repeatedly into the floor. "Okay," Jason said. "I think we have achieved idiot mode." "Hello! Die!" Hygeia backed away from the wall and face-slammed it again. (...) Another gust of wind levitated him upward. Leo went to work with his pliers, reprogramming the signs until the top one flashed: THE DOCTOR IS: IN DA HOUSE. The bottom sign changed to read: NOW SERVING: ALL DA LADIES LUV LEO!

The experience of childhood sexual abuse leaves some survivors with a high tolerance for pain. Dysfunctional environments require endurance and thick skin. Child survivors sometimes have to commit to sticking things out in order to survive. This pattern of tolerance follows you into adulthood. Instead of using pain as a signal to evaluate and change direction, you may use pain as a signal to try harder. Try harder to please someone. Try harder to control your children. Try harder to be a good friend. Try harder to be successful at a job that you hate. You remain in survival mode that you picked up as a child. Your high tolerance for pain keeps you committed to dysfunctional experiences and relationships that recycle pain from the past. Sometimes, the only way out of this cycle is time in isolation to learn what peace feels like. Sometimes you have to be willing to let go of everything in order to learn how to hold onto anything.

Rather, I plead with you to see a mode of life in our midst, a mode of life stunted and distorted, but possessing its own laws and claims, an existence of men growing out of the soil prepared by the collective but blind will of a hundred million people. I beg you to recognize human life draped in a form and guise alien to ours, but springing from a soil plowed and sown by our own hands. I ask you to recognize laws and processes flowing from such a condition, understand them, seek to change them. If we do none of these, then we should not pretend horror or surprise when thwarted life expresses itself in fear and hate and crime.

The gospel, if it is really believed, removes neediness - the need to be constantly respected, appreciated, and well regarded; the need to have everything in your life go well; the need to have power over others. All of these great, deep needs continue to control you only because the concept of the glorious God delighting in you with all His being is just that - a concept and nothing more. Our hearts don't believe it, so they operate in default mode. Paul is saying that if you want to really change, you must let the gospel teach you - that is to train, discipline, coach you - over a period of time. You must let the gospel argue with you. You must let the gospel sink down deeply into your heart, until it changes your motivation and views and attitudes.

As is perhaps obvious, Morris Zapp had no great esteem for his fellow-labourers in the vineyards of literature. They seemed to him vague, fickle, irresponsible creatures, who wallowed in relativism like hippopotami in mud, with their nostrils barely protruding into the air of common-sense. They happily tolerated the existence of opinions contrary to their own — they even, for God’s sake, sometimes changed their minds. Their pathetic attempts at profundity were qualified out of existence and largely interrogative in mode. They liked to begin a paper with some formula like, ‘I want to raise some questions about so-and-so’, and seemed to think they had done their intellectual duty by merely raising them. This manoeuvre drove Morris Zapp insane. Any damn fool, he maintained, could think of questions; it was answers that separated the men from the boys.

To begin your commitment to new perceptions, start by paying attention to attack thoughts toward yourself and others. Whenever you notice your thoughts detour into attack mode, say out loud or to yourself: Happiness is a choice I make. Make this your mantra.

Make your default mode one of generosity. It’s a nice way to live, and it’s contagious.

Cities were suddenly populated by a class of consumers, free to worry about other pressing matters: new technologies, new modes of commerce, politics, professional sports, celebrity gossip. That

When at the consecration the priest moves into the mode of first-person quotation, he is not speaking in his own person but in the person of Jesus—and that’s why those words change the elements.

But when we start to focus in on what our own mind is up to, for instance, it is not unusual to quickly go unconscious again, to fall back into an automatic-pilot mode of unawareness. These lapses in awareness are frequently caused by an eddy of dissatisfaction with what we are seeing or feeling in that moment, out of which springs a desire for something to be different, for things to change.

What Cathy took from her rejection experience was self-doubt. Until this current traumatic hospitalization, Cathy hadn’t realized the fear she was carrying around, how burdened she was by it, and how that fear kept her in a mode where she had to continuously prove her value to others and herself.

(I also believe that the most meaningful change, where individuals can triumph over both entropy and evolution as it were, comes when people use empirical knowledge against good taste, use strength against power, skill against art, and technology against science in their easiest and unthinking modes.

When describing me, Tracy often refers to a well-known concept of physics: 'inertia.' As Newton avers in his first law: 'An object that is not moving will not move until a force acts upon it. An object that is moving will not change its velocity until a net force acts upon it.' In other words, depending on what's happening in my life at any given moment, I can either be the laziest human being on the planet, or the busiest. I'm perfectly content to do absolutely nothing until I'm catalyzed by some person or project, and then I go nonstop until some countervailing force acts upon me, and I revert back to static mode.

When you pray regularly, you never know when God will show up or speak up. Today could be the day. When you live in prayer mode, you live with holy anticipation. You know that coincidences are providences. Any moment can turn into a holy moment. God can invade the reality of your life at three o’clock one afternoon and change everything.

Moreover, we have seen enough by now to know that technological changes in our modes of communication are even more ideology-laden than changes in our modes of transportation. Introduce the alphabet to a culture and you change its cognitive habits, its social relations, its notions of community, history and religion. Introduce the printing press with movable type, and you do the same. Introduce speed-of-light transmission of images and you make a cultural revolution. Without a vote. Without polemics. Without guerrilla resistance. Here is ideology, pure if not serene. Here is ideology without words, and all the more powerful for their absence. All that is required to make it stick is a population that devoutly believes in the inevitability of progress. And in this sense, all Americans are Marxists, for we believe nothing if not that history is moving us toward some preordained paradise and that technology is the force behind that movement.

I cannot pretend that I understood my mother at the end of her life. I was trying to follow the goals she had set me even though she had rejected them for herself. I took the following to be her death poem: Why do we suffer so in the world? Just regard life as the short bloom of the mountain cherry. Over the years, my opinion of this poem changed. At first I considered it another lament in the pessimistic mode she so often adopted. Then one day I realized it was actually joyous, and my entire understanding of her was transformed. In the end she had no more sorrow than does a cherry blossom at its falling.

If we cannot think beyond how we emotionally feel, then we are living according to what the environment dictates to our body. Rather than truly thinking, innovating, and creating, we merely fire the synaptic memories in other areas of our brain from our genetic or personal past; we instigate the same repetitive chemical reactions that have us living in survival mode.

I tried to hang out with my peer group, Defne, Murat and Yudum, but was unable to assimilate myself to their mode of being. They seemed always to be waiting for something, for the removal of some obstacle-- for a business to open, for the sun to move, or for someone to come back from going to get something. Whenever they actually did anything, like go in the water, eat lunch, or walk somewhere, they did it in an abstracted, halfhearted way, as if to show that this was just a side diversion from the main business of waiting. All they talked about was when the thing they were waiting for was going to happen, But whenever that thing did happen, nothing seemed to change. The sense of provisionality was the same, it just gradually found a new object.

Eternal life, according to some theologians, for example, Dean Inge, does not mean existence throughout every moment of future time, but a mode of being wholly independent of time, in which there is no before and after, and therefore no logical possibility of change.

Nonlinearities are important not only because they confound our expectations about the relationship between action and response. They are even more important because they change the relative strengths of feedback loops. They can flip a system from one mode of behavior to another.

This is why the ability to think about personal growth, people issues, and relationships as a process matters a great deal. When people begin to understand that change happens in layers – and is rarely linear – it’s as if someone took a grueling weight off them. They stand a bit straighter. Often they become a touch kinder to themselves and others. It’s as if someone put a balm on their souls and gave them this message: “It takes as long as it takes. It’s okay to be unfinished. It’s absolutely normal to be imperfect. It doesn’t mean you’re doing anything wrong.

[...]virtue is not some kind of mode whose value is incontestable, it is simply a scheme of conduct, a way of getting along, which varies according to accidents of geography and climate and which, consequently, has no reality, the which alone exhibits its futility. Only what is constant is really good; what changes perpetually cannot claim that characterization: that is why they have declared that immutability belongs to the ranks of the Eternal's perfections; but virtue is completely without this quality: there is not, upon the entire globe, two races which are virtuous in the same m anner; hence, virtue is not in any sense real, nor in any wise intrinsically good and in no sort deserves our reverence.

Never did He make two things the same; never did He utter one word twice. After earths, not better earths but beasts; after beasts, not better beasts but spirits. After a falling, not recovery but a new creation. Out of the new creation, not a third but the mode of change itself is changed for ever. Blessed be He!

...But it was above all that fragmentation of Albertine into many parts, into many Albertines, that was her sole mode of existence in me. Moments recurred in which she had simply been kind, or intelligent, or serious, or even loving sport above all else. And was it not right, after all, that this fragmentation should soothe me? For if it was not in itself something real, if it arose from the continuously changing shape of the hours in which she had appeared to me, a shape which remained that of my memory as the curve of the projections of my magic lantern depended on the curve of the coloured slides, did it not in its own way represent a truly objective truth, this one, namely that none of us is single, that each of us contains many persons who do not all have the same moral value,...

Trying softer isn’t about knowing or doing the right thing; it’s about being gentle with ourselves in the face of pain that is keeping us stuck. Because no matter how hard we try, we can’t hate or shame ourselves into change. Only love can move us toward true growth. This is the love given to us by a gentle, kind, compassionate, good God—and the love we are invited to give ourselves too. Kristin Neff, the foremost researcher in the field of self-compassion, points out that compassion is different from empathy in that empathy is feeling with someone else, whereas compassion means to suffer with someone and then allow ourselves to be moved by that pain so we are motivated into action.[

No great improvements in the lot of mankind are possible, until a great change takes place in the fundamental constitution of their modes of thought.

A brick could be lodged inside a home to provide comfort, stability, hope, change, and audacity. Oh gosh! Sorry about the last three—I was in my political bullshit mode again.


And though I may react to the trauma emotionally, shed private tears, have a meltdown away from people, or enjoy a complete “one flew over the cuckoo’s nest” episode, when I’m finished expressing emotion I keep on keeping on. When I finish my rant, tantrum, or moment of grief, I move into the instinctive survival mode that has empowered humans to endure plights and pleasures of all kinds. Change is often as painful for me to endure as it is for anyone else, but I have learned to take the bitter with the sweet and keep on moving forward.

Why is it that we reward programmers who work all night to remove the errors they put into their programs, or managers who make drastic organizational changes to resolve the crises their poor management has created? Why not reward the programmers who design so well that they don’t have dramatic errors, and managers whose organizations stay out of crisis mode? Organizing

God, in eternity, exists in a dynamic mutuality co-equally and co-eternally - three "modes of being" or "persons" and yet one essence. It is a dynamic, fluid movement that does not change in essence.

ACT uses acceptance and mindfulness processes and commitment and behavioral activation processes to produce psychological flexibility. It seeks to bring human language and cognition under better contextual control so as to overcome the repertoire-narrowing effects of an excessive reliance on a problem-solving mode of mind as well as to promote a more open, centered, and engaged approach to living.

I think that I need to learn a few different modalities of change: gradual and grounded like a seed growing and, too, when it is time to leap lest I be left hanging over a chasm clutching frantically to either side. In other words, I may need to listen to guidance about when to edge forward and when to leap forward. What clearly does not serve me is trying to meet every situation with an obdurate set mode.

Entertainment in its broadest sense- popular ballads, vaudeville, films, sculptures, plays, paintings, pornography, pulp novels-- has not only been a primary mode of expression of LGBT identity, but one of the most effective means of social change. Ironically, the enormous political power of these forms was often understood by the people who wanted to ban them, not by the people who were simply enjoying them.

ever accelerating progress of technology and changes in the mode of human life,” von Neumann explained to Stan Ulam, “gives the appearance of approaching some essential singularity in the history of the race.

What is necessary, Luther insisted, was an entirely different mode of thinking, an ad modum scripturae (in the manner of scripture), a fundamental change of the story. As early as his Lectures on Romans he remaks that the biblical story of the exodus had been interpreted (tropologically) to mean the exodus from vice to virtue. Now, however, it must be interpreted as the exodus from virtue to the grace of God! Grace must be the story. It is grace that determines the relationship between God, the creature, creation, and its destiny. Grace is what God is all about. Grace is what God is up to. And a graced creation is what God aims to arrive at.

We no longer live in a mass-media world with a few centralized choke points with just a few editors in charge, operated by commercial entities and governments. There is a new, radically different mode of information and attention flow: the chaotic world of the digitally networked public sphere (or spheres) where ordinary citizens or activists can generate ideas, document and spread news of events, and respond to mass media. This new sphere, too, has choke points and centralization, but different ones than the past. The networked public sphere has emerged so forcefully and so rapidly that it is easy to forget how new it is. Facebook was started in 2004 and Twitter in 2006. The first iPhone, ushering in the era of the smart, networked phone, was introduced in 2007. The wide extent of digital connectivity might blind us to the power of this transformation. It should not. These dynamics are significant social mechanisms, especially for social movements, since they change the operation of a key resource: attention… Attention is oxygen for movements. Without it, they cannot catch fire.

All of these are signs “that our societal structures are failing to keep pace with the rate of change,” he said. Everything feels like it’s in constant catch-up mode. What to do? We certainly don’t want to slow down technological progress or abandon regulation. The only adequate response, said Teller, “is that we try to increase our society’s ability to adapt.” That is the only way to release us from the society-wide anxiety around tech. “We can either push back against technological advances,” argued Teller, “or we can acknowledge that humanity has a new challenge: we must rewire our societal tools and institutions so that they will enable us to keep pace.

The newest song which the singers have,' they will be afraid that he may be praising, not new songs, but a new kind of song; and this ought not to be praised, or conceived to be the meaning of the poet; for any musical innovation is full of danger to the whole State, and ought to be prohibited. So Damon tells me, and I can quite believe him;—he says that when modes of music change, the fundamental laws of the State always change with them. Yes,

My belief is that one of the primary battles Satan wages is his attempt to keep us from a full revelation of that. Called the Accuser, he works to keep us in poverty when it comes to knowing God’s love and walking in the authority God has given us. Satan wants us to keep our prayers in survival mode, focused on begging God for small withdrawals to cover our basic sustenance. He doesn’t want us to realize that we’ve been entrusted with the Kingdom itself.

In the same way it may be said that a man endowed with great mental gifts leads, apart from the individual life common to all, a second life, purely of the intellect. He devotes himself to the constant increase, rectification and extension, not of mere learning, but of real systematic knowledge and insight; and remains untouched by the fate that overtakes him personally, so long as it does not disturb him in his work. It is thus a life which raises a man and sets him above fate and its changes. Always thinking, learning, experimenting, practicing his knowledge, the man soon comes to look upon this second life as the chief mode of existence, and his merely personal life as something subordinate, serving only to advance ends higher than itself. An example of this independent, separate existence is furnished by Geothe. During the war in the Champagne, and amid all the bustle of the camp, he made observations for his theory of color; and as soon as the numberless calamities of that war allowed of his retiring for a short time to the fortress of Luxembourg, he took up the manuscript of his Farbenlehre. This is an example which we, the salt of the earth, should endeavor to follow, by never letting anything disturb us in the pursuit of our intellectual life, however much the storm of the world may invade and agitate our personal environment; always remembering that we are the songs, not of the bondwoman, but of the free.

People who are given to deliberating on their actions generally find themselves in a serious frame of mind when it comes to embarking on a journey or changing their mode of life. At such moments one reviews the past and forms plans for the future.

Look at these magnificent women, I thought, created in such misogynistic and hierarchical societies, yet they are the subversive centers around which the plot is shaped. Everything is supposed to revolve around the male hero. But it is the active presence of these women that changes events and diverts the man's life from its traditional course, that shocks him into changing his very mode of existence. In the classical Iranian narrative, active women dominate the scene; they make things happen.

We in the West still seemed to believe the old story of how a man transformed an Islamic empire into a secular republic: Atatürk came along, changed some rules, the people followed. Old Turkish textbooks didn’t portray the suppression of Islam as anything other than a liberation. But I began to question for the first time what it was like to suddenly lose your language, your mode of dress, your idea of the world. My assumption had been that any social revolution that resulted in a country becoming more “modern,” in the American sense, must have been a good thing. In Turkey, not only had this revolution been damaging, but it hadn’t worked. It was strange, I was as critical of the United States as I thought one could be. But at that point, I still had no idea that with even those political views came an unassailable, perhaps unconscious faith in my country’s inherent goodness, as well as in my country’s Western way of living, and perhaps in my own inherent, God-given, Christian-American goodness as well.

The second negotiation concerns how you will negotiate the substantive question: by soft positional bargaining, by hard positional bargaining, or by some other method. This second negotiation is a game about a game—a “meta-game.” Each move you make within a negotiation is not only a move that deals with rent, salary, or other substantive questions; it also helps structure the rules of the game you are playing. Your move may serve to keep the negotiations within an ongoing mode, or it may constitute a game-changing move.

If Samkhya-Yoga philosophy does not explain the reason and origin of the strange partnership between the spirit and experience, at least tries to explain the nature of their association, to define the character of their mutual relations. These are not real relationships, in the true sense of the word, such as exist for example between external objects and perceptions. The true relations imply, in effect, change and plurality, however, here we have some rules essentially opposed to the nature of spirit. “States of consciousness” are only products of prakriti and can have no kind of relation with Spirit the latter, by its very essence, being above all experience. However and for SamPhya and Yoga this is the key to the paradoxical situation the most subtle, most transparent part of mental life, that is, intelligence (buddhi) in its mode of pure luminosity (sattva), has a specific quality that of reflecting Spirit. Comprehension of the external world is possible only by virtue of this reflection of purusha in intelligence. But the Self is not corrupted by this reflection and does not lose its ontological modalities (impassibility, eternity, etc.). The Yoga-sutras (II, 20) say in substance: seeing (drashtri; i.e., purusha) is absolute consciousness (“sight par excellence”) and, while remaining pure, it knows cognitions (it “looks at the ideas that are presented to it”). Vyasa interprets: Spirit is reflected in intelligence (buddhi), but is neither like it nor different from it. It is not like intelligence because intelligence is modified by knowledge of objects, which knowledge is ever-changing whereas purusha commands uninterrupted knowledge, in some sort it is knowledge. On the other hand, purusha is not completely different from buddhi, for, although it is pure, it knows knowledge. Patanjali employs a different image to define the relationship between Spirit and intelligence: just as a flower is reflected in a crystal, intelligence reflects purusha. But only ignorance can attribute to the crystal the qualities of the flower (form, dimensions, colors). When the object (the flower) moves, its image moves in the crystal, though the latter remains motionless. It is an illusion to believe that Spirit is dynamic because mental experience is so. In reality, there is here only an illusory relation (upadhi) owing to a “sympathetic correspondence” (yogyata) between the Self and intelligence.

(...) The floor itself was inscribed with a mosaic in the data-pattern mode, representing the entire body of the Curia case law. At the center, small icons representing constitutional principles sent out lines to each case in which they were quoted; bright lines for controlling precedent, dim lines for dissenting opinions or dicta. Each case quoted in a later case sent out additional lines, till the concentric circles of floor-icons were meshed in a complex network. The jest of the architect was clear to Phaethon. The floor mosaic was meant to represent the fixed immutability of the law; but the play of light from the pool above made it seem to ripple and sway and change with each little breeze. Above the floor, not touching it, without sound or motion, hovered three massive cubes of black material. These cubes were the manifestations of the Judges. The cube shape symbolized the solidity and implacable majesty of the law. Their high position showed they were above emotionalism or earthly appeals. The crown of each cube bore a thick-armed double helix of heavy gold. The gold spirals atop the black cubes were symbols of life, motion, and energy. Perhaps they represented the active intellects of the Curia. Or perhaps they represented that life and civilization rested on the solid foundations of the law. If so, this was another jest of the architect. The law, it seemed, rested on nothing.

More interestingly, it could be argued that, if fantasy (and debatably the literature of the fantastic as a whole) has a purpose other than to entertain, it is to show readers how to perceive; an extension of the argument is that fantasy may try to alter readers' perception of reality. Of course, quack religions (etc.) make similar attempts, but a major difference is that, while the latter attempt to convert people to their codified way of thinking, the best fantasy introduces its readers into a playground of rethought perception, where there are no restrictions other than those of the human imagination. In some modes of the fantastic – e.g., magic realism and surrealism – the attempt to alter the reader's perception is overt, but most full-fantasy texts have at their core the urge to change the reader; that is, full fantasy is by definition a subversive literary form.

When we think about the future, we hope for a future of progress. That progress can take one of two forms. Horizontal or extensive progress means copying things that work—going from 1 to n. Horizontal progress is easy to imagine because we already know what it looks like. Vertical or intensive progress means doing new things—going from 0 to 1. Vertical progress is harder to imagine because it requires doing something nobody else has ever done. If you take one typewriter and build 100, you have made horizontal progress. If you have a typewriter and build a word processor, you have made vertical progress.

Affirmations work for anyone striving for self-acceptance. Although I had for years been interested in therapeutic modes of healing and self-help, affirmations always seemed to me a bit corny. My sister, who was then working as a therapist in the field of chemical dependency, encouraged me to give affirmations a try to see if I would experience any concrete changes in my outlook. I wrote affirmations relevant to my daily life and began to repeat them in the morning as part of my daily meditations. At the top of my list was the declaration: "I'm breaking with old patterns and moving forward with my life." I not only found them to be a tremendous energy boost--a way to kick off the day by my accentuating the positive--I also found it useful to repeat them during the day if I felt particularly stressed or was falling into the abyss of negative thinking. Affirmations helped restore my emotional equilibrium.

When describing me, Tracy often refers to a well-known concept of physics: “inertia.” As Newton avers in his first law: An object that is not moving will not move until a force acts upon it. An object that is moving will not change its velocity until a net force acts upon it. In other words, depending on what’s happening in my life at any given moment, I can either be the laziest human being on the planet, or the busiest. I’m perfectly content to do absolutely nothing until I’m catalyzed by some person or project, and then I go nonstop until some countervailing force acts upon me, and I revert back to static mode.

Conservatism, then, is not a commitment to limited government and liberty—or a wariness of change, a belief in evolutionary reform, or a politics of virtue. These may be the byproducts of conservatism, one or more of its historically specific and ever-changing modes of expression. But they are not its animating purpose. Neither is conservatism a makeshift fusion of capitalists, Christians, and warriors, for that fusion is impelled by a more elemental force—the opposition to the liberation of men and women from the fetters of their superiors, particularly in the private sphere. Such a view might seem miles away from the libertarian defense of the free market, with its celebration of the atomistic and autonomous individual. But it is not. When the libertarian looks out upon society, he does not see isolated individuals; he sees private, often hierarchical, groups, where a father governs his family and an owner his employees. 40

Certain portions of the earth, escaping utter destruction, become the seedbeds for replenishing the human race, and so it happens that on a world that is not young there are young populations having no culture, whose traditions were swept away in a debacle; they wander over the earth and gradually put aside the roughness of a nomadic existence and by natural inclunation submit to communities and associations; their mode of living is at first simple, knowking no guile and strange to cunning, called in its early stage the Golden Age. [16] The more these populations progress in civilization and employment of the arts, the more easily does the spirit of rivalry creep in, at first commendable but imperceptibly changing to envy; this, then, is responsible for all the tribulations that the race suffers in subsequent ages. So much for the vicissitudes that civilizations experience, of perishing and arising again, as the world goes on unchanged. [Chapter X - 15,16]

Hope is reactionary: it cocoons actuality in the gossamer of the tolerable, dulling the thirst for change. Despair is revolutionary: it grinds the knife-edge of the intolerable against the whetstone of actuality, sparking the will to change. Whoever tolerates the present will never risk everything to change it. Only those who realize they have no future left to lose will be willing to stake everything on the total transformation of the present; a transformation in which every envisageable future is abolished, the better to invite the facelessness of what will come. The only appropriate mode of thinking for a culture on the edge of extinction is the thinking that stimulates pain.

What we face is not a loss of books but the loss of a world. As in Alexandria after Aristotle’s time, or the universities and monasteries of the early Renaissance, or the cluttered-up research libraries of the nineteenth century, the Word shifts again in its modes, tending more and more to dwell in pixels and bits instead of paper and ink. It seems to disappear thereby, as it must have for the ancient Peripatetics, who considered writing a spectral shibboleth of living speech; or the princely collectors of manuscripts in the Renaissance, who saw the newly recovered world of antiquity endangered by the brute force of the press; or the lovers of handmade books in the early nineteenth century, to whom the penny dreadful represented the final dilution of the power of literature. And yet, the very fact that the library has endured these cycles seems to offer hope. In its custody of books and the words they contain, the library has confronted and tamed technology, the forces of change, and the power of princes time and again.

Reading Virginia Woolf will change your life, may even save it. If you want to make sense of modern life, the works of Virginia Woolf remain essential reading. More than fifty years since her death, accounts of her life still set the pace for modern modes of living. Plunge (and this Introduction is intended to help you take the plunge) into Woolf ’s works – at any point – whether in her novels, her short stories, her essays, her polemical pamphlets, or her published letters, diaries, memoirs and journals – and you will be transported by her elegant, startling, buoyant sentences to a world where everything in modern life (cinema, sexuality, shopping, education, feminism, politics, war and so on) is explored and questioned and refashioned.

The Musalman, remaining faithful to his religion, has not progressed; he has remained stationary in a world of swiftly moving modern forces. It is, indeed, one of the salient features of Islam that it immobilizes in their native barbarism, the races whom it enslaves. It is fixed in a crystallization, inert and impenetrable. It is unchangeable; and political, social or economic changes have no repercussion upon it. " Having been taught that outside Islam there can be no safety; outside its law no truth and outside its spiritual message there is no happiness, the Muslim has become incapable of conceiving any other condition than his own, any other mode of thought than the Islamic thought. He firmly believes that he has arrived at an unequalled pitch of perfection; that he is the sole possessor of true faith, of the true doctrine, the true wisdom ; that he alone is in possession of the truth—no relative truth subject to revision, but absolute truth. " The religious law of the Muslims has had the effect of imparting to the very diverse individuals of whom the world is composed, a unity of thought, of feeling, of ideas, of judgement.

Truth and reality are two different things. Truth is nothing more or less than an expression of reality as you perceive it, while reality being something totally independent of, and indifferent to how you express, or even, perceive it. People differ only in their reference to reality; and this difference is not without its own implications. Certain interpretations have more value in certain situations, and vice versa. Any number of opposite propositions may be true simultaneously, but their truth value will ultimately decide their worth. From which angle to look at reality at a certain time, is a wisdom philosophy is not designed to endow. It can only help you refine your perception. In order to choose and change your mode of perception, you perhaps need Will.

It is neither intellect nor intuition, but sensation, that supplies new data; but when the data are new in any remarkable manner, intellect is much more capable of dealing with them than intuition would be. The hen with a brood of ducklings no doubt has intuitions which seem to place her inside them, and not merely to know them analytically; but when the ducklings take to the water, the whole apparent intuition is seen to be illusory, and the hen is left helpless on the shore. Intuition, in fact, is an aspect and development of instinct, and, like all instinct, is admirable in those customary surroundings which have moulded the habits of the animal in question, but totally incompetent as soon as the surroundings are changed in a way which demands some non-habitual mode of action.

XIX. Do you retire to these quieter, safer, greater things! Think you that it is just the same whether you are concerned in having corn from oversea poured into the granaries, unhurt either by the dishonesty or the neglect of those who transport it, in seeing that it does not become heated and spoiled by collecting moisture and tallies in weight and measure, or whether you enter upon these sacred and lofty studies with the purpose of discovering what substance, what pleasure, what mode of life, what shape God has; what fate awaits your soul; where Nature lays us to rest When we are freed from the body; what the principle is that upholds all the heaviest matter in the centre of this world, suspends the light on high, carries fire to the topmost part, summons the stars to their proper changes—and ether matters, in turn, full of mighty wonders? You really must leave the ground and turn your mind's eye upon these things! Now while the blood is hot, we must enter with brisk step upon the better course. In this kind of life there awaits much that is good to know—the love and practice of the virtues, forgetfulness of the passions, knowledge of living and dying, and a life of deep repose.

I'd like to issue a call to realism for those of us in so-called developed industrial nations, who indulge in great horror at the gradual collapse of our own pathologically unsustainable mode of existence while ignoring the reality of the majority of this planet’s residents, who do not in fact share the same dread or anxiety about losing what most of them, frankly, never had to squander in the first place.

Today there is a movement to require any device to use less than half a watt in standby mode. It’s the power that keeps your television tuner, or microwave oven, or coffeemaker’s clock running. With billions of appliances, we can easily waste hundreds of billions of watt-hours. This is sometimes called the “no-load” power loss or, what I prefer, the “vampire” loss. Each plugged-in plug has two prongs that are like the fangs of a vampire, sucking our electrical life’s blood out of us all. Bah, ha, ha, ha, ha … It seems like an important problem to address, and we have, to some extent. Having vampires suck half a watt instead of 10 or 15 watts represents great progress. Nevertheless, how about if it were a tenth of that half? We could have billions of kilowatt-hours available to us for free, without any other decisions about nuclear plants or wind-turbine sites.

Your computer operates automatically in a default mode unless you deliberately tell it to do something else. So Luther says that even after you are converted by the gospel your heart will go back to operating on other principles unless you deliberately, repeatedly set it to gospel-mode. We habitually and instinctively look to other things besides God and his grace as our justification, hope, significance, and security. We believe the gospel at one level, but at deeper levels we do not. Human approval, professional success, power and influence, family and clan identity—all of these things serve as our heart’s “functional trust” rather than what Christ has done, and as a result we continue to be driven to a great degree by fear, anger, and a lack of self-control. You cannot change such things through mere will-power, through learning Biblical principles and trying to carry them out. We can only change permanently as

Thus the pace, justification and mode of implementation of the genocide changed repeatedly from its inception in the summer of 1941. Examining the origins of 'the final solution' in terms of a process rather than a single decision uncovers a variety of impulses given by the Nazi leadership in general, and Hitler and Himmler in particular, to the fight against the supposed global enemy of the Germans. Overriding all of them, however, was the memory of 1918, the belief that the Jews, wherever and whoever they might be, threatened to undermine the German war effort, by engaging in subversion, partisan activities, Communist resistance movements and much else besides. What drove the exterminatory impulses of the Nazis, at every level of the hierarchy, was not the kind of contempt that stamped millions of Slavs as dispensable subhumans, but an ideologically pervasive mixture of fear and hatred, which blamed the Jews for all of Germany's ills, and sought their destruction as a matter of life and death, in the interests of Germany's survival.

One theft, however, does not make a thief . . Action which defines a man, describes his character, is action which has been repeated over and over and so has come in time to be a coherent and relatively independent mode of behavior. At first it may have been fumbling and uncertain, may have required attention, effort, will - as when first drives a car, first makes love, first robs a bank, first stands up against injustice. If one perseveres on any such course it comes in time to require less effort, less attention, begins to function smoothly; its small component behaviors become integrated within a larger pattern which has an ongoing dynamism and cohesiveness, carries its own authority. Such a mode then pervades the entire person, permeates other modes, colors other qualities, in some sense is living and operative even when the action is not being performed, or even considered. . . . Such a mode of action tends to maintain itself, to resist change. A thief is one who steals; stealing extends and reinforces the identity of a thief, which generates further thefts, which further strengthen and deepen the identity. So long as one lives, change is possible; but the longer such behavior is continued the more force and authority it acquires, the more it permeates other constant bodes, subordinates other conflicting modes; changing back becomes steadily more difficult; settling down to an honest job, living on one's earnings becomes ever more unlikely. And what is said here of stealing applies equally to courage, cowardice, creativity . . . or any other of the myriad ways of behaving, and hence of being.

Before leaving the earth altogether, let us as: How does Music stand with respect to its instruments, their pitches, the scales, modes and rows, repeating themselves from octave to octave, the chords, harmonies, and tonalities, the beats, meters, and rhythms, the degrees of amplitude (pianissimo, piano, mezzo-piano, mezzo-forte, forte, fortissimo)? Though the majority go each day to the schools where these matters are taught, they read when time permits of Cape Canaveral, Ghana, and Seoul. And they’ve heard tell of the music synthesizer, magnetic tape. They take for granted the dials on radios and television sets. A tardy art, the art of Music. And why so slow? Is it because, once having learned a notation of pitches and durations, musicians will not give up their Greek? Children have been modern artists for years now. What is it about Music that sends not only the young but adults too as far into the past as they can conveniently go? The module? But our choices never reached around the globe, and in our laziness, when we changed over to the twelve-tone system, we just took the pitches of the previous music as though we were moving into a furnished apartment and had no time to even take the pictures off the walls. What excuse? That nowadays things are happening so quickly that we become thoughtless? Or were we clairvoyant and knew ahead of time that the need for furniture of any kind would disappear? (Whatever you place there in front of you sits established in the air.) The thing that was irrelevant to the structures we formerly made, and this was what kept us breathing, was what took place within them. Their emptiness we took for what it was – a place where anything could happen. That was one of the reasons we were able when circumstances became inviting (chances in consciousness, etc.) to go outside, where breathing is child’s play: no walls, not even the glass ones which, though we could see through them, killed the birds while they were flying.

I sat there on that Wednesday evening in my pokey fucking living room, looked at myself on the TV screen being a massive, odious cunt, and realised that nothing has really changed. Deep down, like most of us, still now at the age of thirty-eight, I have this empty, black hole inside of me that nothing and no one seems capable of filling. I say like most of us because, well, look around you. Our society, our businesses, our social constructs, habits, pastimes, addictions and distractions are predicated on vast, endemic levels of emptiness and dissatisfaction. I call it self-hatred. I hate who I was, am and have become and, as we are taught to, I constantly chastise myself for the things I do and say. And such are the global levels of intolerance, greed, entitlement and dysfunction it is evidently not just confined to a small, wounded section of society. We are all in a world of pain. If it was ever any different way back in the past, it has, by now, most certainly become normalised. And I am as angry about that as I am about my own past. There is an anger that runs underneath everything, that fuels my life and feeds the animal inside me. And it is an anger that always, always prevents me, despite my best efforts, from becoming a better version of myself. My goddamn head seems to have a life of its own, quite beyond my control, incapable of reason, compassion or bargaining. It shouts at me from deep inside. As a kid the words didn’t make sense. As an adult it’s waiting at the end of my bed and starts talking an hour or two before I wake up so that when my eyes open it is in full-on rage mode, blaring this shit at me about how glad it is I’m finally awake, how fucked I am today, how there won’t be enough time, I’ll fuck everything up, my friends are plotting against me, trust no one, I must try as hard as I can to salvage everything in my life while knowing it’s already a lost cause. I’m exhausted all the time. It’s a kind of toxic ME – corrosive, pervasive, penetrative, negative, all the bad -ives.

What the most advanced researchers and theoreticians in all of science now comprehend is that the Newtonian concept of a universe driven by mass force is out of touch with reality, for it fails to account for both observable phenomena and theoretical conundrums that can be explained only by quantum physics: A quantum view explains the success of small efforts quite differently. Acting locally allows us to be inside the movement and flow of the system, participating in all those complex events occurring simultaneously. We are more likely to be sensitive to the dynamics of this system, and thus more effective. However, changes in small places also affect the global system, not through incrementalism, but because every small system participates in an unbroken wholeness. Activities in one part of the whole create effects that appear in distant places. Because of these unseen connections, there is potential value in working anywhere in the system. We never know how our small activities will affect others through the invisible fabric of our connectedness. In what Wheatley calls “this exquisitely connected world,” the real engine of change is never “critical mass”; dramatic and systemic change always begins with “critical connections.”14 So by now the crux of our preliminary needs should be apparent. We must open our hearts to new beacons of Hope. We must expand our minds to new modes of thought. We must equip our hands with new methods of organizing. And we must build on all of the humanity-stretching movements of the past half century: the Montgomery Bus Boycott; the civil rights movement; the Free Speech movement; the anti–Vietnam War movement; the Asian American, Native American, and Chicano movements; the women’s movement; the gay and lesbian movement; the disability rights/pride movement; and the ecological and environmental justice movements. We must find ourselves amid the fifty million people who as activists or as supporters have engaged in the many-sided struggles to create the new democratic and life-affirming values that are needed to civilize U.S. society.

The emotion of love is an affective emotion, directly reacting to goodness, rather than an aggressive one, reacting to challenge. Not only our so-called natural ability to grow and propagate exemplify natural love, but every faculty has a built-in affinity for what accords with its nature. By passion we mean some result of being acted on: either a form induced by the agent (like weight) or a movement consequent on the form (like falling to the ground). Whatever we desire acts on us in this way, first arousing an emotional attachment to itself and making itself agreeable, and then drawing us to seek it. The first change the object produces in our appetite is a feeling of its agreeableness: we call this love (weight can be thought of as a sort of natural love); then desire moves us to seek the object and pleasure comes to rest in it. Clearly then, as a change induced in us by an agent, love is a passion: the affective emotion strictly so, the will to love by stretching of the term. Love unites by making what is loved as agreeable to the lover as if it were himself or a part of himself. Though love is not itself a movement of the appetite towards an object, it is a change the appetite undergoes rendering an object agreeable. Favour is a freely chosen and willing love, open only to reasoning creatures; and charity―literally, holding dear―is a perfect form of love in which what is loved is highly prized. To love, as Aristotle says, is to want someone’s good; so its object is twofold: the good we want, loved with a love of desire, and the someone we want it for (ourselves or someone else), loved with a love of friendship. And just as what exist in the primary sense are subjects of existence, and properties exist only in a secondary sense, as modes in which subjects exist; so too what we love in the primary sense is the someone whose good we will, and only in a secondary sense do we love the good so willed. Friendship based on convenience or pleasure is friendship inasmuch as we want our friend’s good; but because this is subordinated to our own profit or pleasure such friendship is subordinated to love of desire and falls short of true friendship.

Because there’s a silent, shrugging, stoical acceptance of all the things in the world we can never be part of: shorts, swimming pools, strappy dresses, country walks, roller-skating, ra-ra skirts, vest tops, high heels, rope climbing, sitting on a high stool, walking past building sites, flirting, being kissed, feeling confident. And ever losing weight, ever. The idea of suggesting we don’t have to be fat –that things could change –is the most distant and alien prospect of all. We’re fat now and we’ll be fat forever and we must never, ever mention it, and that is the end of it. It’s like Harry Potter’s Sorting Hat. We were pulled from the hat marked ‘Fat’ and that is what we must now remain, until we die. Fat is our race. Our species. Our mode. As a result, there is very little of the outside world –and very little of the year –we can enjoy. Summer is sweaty under self-conscious layers. On stormy days, wind flattens skirts against thighs, and alarms both us and, we think, onlookers and passers-by. Winter is the only time we feel truly comfortable: covered head to toe in jumpers, coats, boots and hat. I develop a crush on Father Christmas. If I married him, not only would I be expected to stay fat, but I’d look thin standing next to him, in comparison. Perspective would be my friend. We all dream of moving to Norway, or Alaska, where we could wear massive padded coats all the time, and never reveal an inch of flesh. When it rains, we’re happiest of all. Then we can just stay in, away from everyone, in our pyjamas, and not worry about anything. The brains in jars can stay inside, nice and dry.

It must be understood that a society’s dominant mode of material production, i.e., the “hegemonic” method of organizing the relations of material production (such as manufacturing and food production), conditions the overall character of the society more than any other of its features does. This is because the society is erected on the basis of material production; the first task for a society is to reproduce itself in its specific form, which presupposes the reproduction of a set of production relations. Social relations will tend to evolve that make possible the reproducing of the relations of production. In the spheres of economic distribution, of politics, of sexual relations, of intellectual production, and so on, social structures and ideologies will tend to predominate that are beneficial, “functionally selected” with respect to the dominant mode of production.5 Therefore, a movement that aims for fundamental transformations in society should not limit itself to the sphere of distribution, as do consumer co-ops, credit unions, and housing co-ops, nor the sphere of gender relations, as does the feminist movement, but should concentrate on changing the mode of production (with its correlative property relations), as does worker cooperativism. Such cooperativism on a societal scale, involving “a federation of free communities which shall be bound to one another by their common economic and social interests and shall arrange their affairs by mutual agreement and free contract,”6 is not only a more socially rational way of organizing production than capitalism but also a more intrinsically ethical way (even apart from its potential allocative efficiencies).

For years, she had a debilitating habit. She would sit on the bus on the way home from her lab creating a long list of her perceived failings. It was her mental default mode. “I could have done that better,” she would say to herself. “That wasn’t as good as it could have been. I shouldn’t have been so nervous speaking in public.” Recently, she vowed to make a change. To break this negative pattern, Petitto decided to react to it by reminding herself of three things she’d done well. Now, when the negative ruminations start, she consciously goes through her list of achievements and successes: “That was a good paper I finished,” the interior monologue might now go. “I got that lab report done quicker than I expected. I had a good conversation with my new grad student.” Such thought exercises rewire the brain and break the negative feedback loop.

March 28, 2005 I am so ready to be home I have already gone into autopilot mode. Just counting the days, waiting for that big bird to take me home. I am sorry to hear that you are not feeling good. Hopefully getting off the pill will help. Hopefully when I get home I can help with your emotions. Whatever you need, just tell me. I want to make things easy for you when I am home. At least as easy as possible. I love you so much gorgeous. Glad to hear your dad has busted his ass to help us out so much. We are so lucky with our family, I couldn’t have married into a better one. Not to mention couldn’t have married a better woman, cause there is none better. I also got an email from your niece. It was a PowerPoint slide that was real cute. It had a green background with a frog, and said she missed me. Sweet, huh. If she didn’t forward a copy to you, I can. Oh, about the birth control: You said you wanted ten kids anyway. Change your mind yet? What is Bubba doing that has changed? Is he being a fart or is he just full of energy? I’m sure when I get home you will be ready for a break. How about after I get to see you for a little while, you go to a spa for a weekend to be pampered? I REALLY think you deserve it. You’ve been going and going, kinda like the Energizer Bunny. Just like when I get home for sex, we keep going and going and going and going and, you get the point. Hopefully you at least smiled over that. I always want you to be happy, and want to do whatever it takes to make it happen. Even if it means buying a Holstein cow. Yuk! That’s big time love. Wow. I hope you have a good day, and can find time in the day to rest. I love you more than you will ever know. Smooooooch! -XOXOOXOXOXOXOXOX

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

There were clear differences in how the young men responded to being called a bad name. For some, the insult changed their behavior. For some it didn’t. The deciding factor in how they reacted wasn’t how emotionally secure they were, or whether they were intellectuals or jocks, or whether they were physically imposing or not. What mattered—and I think you can guess where this is headed—was where they were from. Most of the young men from the northern part of the United States treated the incident with amusement. They laughed it off. Their handshakes were unchanged. Their levels of cortisol actually went down, as if they were unconsciously trying to defuse their own anger. Only a few of them had Steve get violent with Larry. But the southerners? Oh, my. They were angry. Their cortisol and testosterone jumped. Their handshakes got firm. Steve was all over Larry. “We even played this game of chicken,” Cohen said. “We sent the students back down the hallways, and around the corner comes another confederate. The hallway is blocked, so there’s only room for one of them to pass. The guy we used was six three, two hundred fifty pounds. He used to play college football. He was now working as a bouncer in a college bar. He was walking down the hall in business mode—the way you walk through a bar when you are trying to break up a fight. The question was: how close do they get to the bouncer before they get out of the way? And believe me, they always get out of the way.” For the northerners, there was almost no effect. They got out of the way five or six feet beforehand, whether they had been insulted or not. The southerners, by contrast, were downright deferential in normal circumstances, stepping aside with more than nine feet to go. But if they had just been insulted? Less than two feet. Call a southerner an asshole, and he’s itching for a fight. What Cohen and Nisbett were seeing in that long hall was the culture of honor in action: the southerners were reacting like Wix Howard did when Little Bob Turner accused him of cheating at poker.

The limits of your life are just creations of your own self; and in a fantasy world, even the lies become true... Only you can push your limits! Only you know what you think or imagine those limits are. No one can get inside your head to see where you've set your barriers. Analyze your internal conversation: Do you use limiting thoughts? When you think of a dream, do you kill it immediately? Is your mind set in the “tell me all the reasons why I CAN NOT” mode? If so, prepare to change your programming, and accept that THERE ARE NO LIMITS TO WHAT YOU CAN ACHIEVE. ONLY THOSE YOU IMPOSE YOURSELF… To limit yourself only builds walls and barriers where there should be none! Where there are none! The more open and barrier-free your mind is, the greater the chance of achieving what you want. So, test your supposed limits over and over and over again! Tools, people, resources… Everything will come your way, once you start trying, challenging and testing your self-imposed limits. Replace those negative limiting thoughts with positive thoughts of possibility, believe and faith. Turn on the light of your mind, and kill the darkness!

Freud’s incest theory describes certain fantasies that accompany the regression of libido and are especially characteristic of the personal unconscious as found in hysterical patients. Up to a point they are infantile-sexual fantasies which show very clearly just where the hysterical attitude is defective and why it is so incongruous. They reveal the shadow. Obviously the language used by this compensation will be dramatic and exaggerated. The theory derived from it exactly matches the hysterical attitude that causes the patient to be neurotic. One should not, therefore, take this mode of expression quite as seriously as Freud himself took it. It is just as unconvincing as the ostensibly sexual traumata of hysterics. The neurotic sexual theory is further discomfited by the fact that the last act of the drama consists in a return to the mother’s body. This is usually effected not through the natural channels but through the mouth, through being devoured and swallowed (pl. LXII), thereby giving rise to an even more infantile theory which has been elaborated by Otto Rank. All these allegories are mere makeshifts. The real point is that the regression goes back to the deeper layer of the nutritive function, which is anterior to sexuality, and there clothes itself in the experiences of infancy. In other words, the sexual language of regression changes, on retreating still further back, into metaphors derived from the nutritive and digestive functions, and which cannot be taken as anything more than a façon de parler. The so-called Oedipus complex with its famous incest tendency changes at this level into a “Jonah-and-the-Whale” complex, which has any number of variants, for instance the witch who eats children, the wolf, the ogre, the dragon, and so on. Fear of incest turns into fear of being devoured by the mother. The regressing libido apparently desexualizes itself by retreating back step by step to the presexual stage of earliest infancy. Even there it does not make a halt, but in a manner of speaking continues right back to the intra-uterine, pre-natal condition and, leaving the sphere of personal psychology altogether, irrupts into the collective psyche where Jonah saw the “mysteries” (“représentations collectives”) in the whale’s belly. The libido thus reaches a kind of inchoate condition in which, like Theseus and Peirithous on their journey to the underworld, it may easily stick fast. But it can also tear itself loose from the maternal embrace and return to the surface with new possibilities of life.

There is a way of living life, a mode of being religious that causes destruction wherever it appears. It is the misinterpretation of the concept of holiness. It was certainly an issue in Jesus’ day. The variety of the ‘Judaisms’ of Jesus’ day, the various schools or parties, the rabbinic schools of Hillel and Shammai . . . the Essenes . . . apocalyptic sects, mainstream elite like the Sadducees and marginalized Samaritans alike all held to some kind of holiness code, that behavior which made the people right before God. The Temple itself reflected gradations or strata of holiness, from the outer Court of the Gentiles to the Holy of Holies. This meta-map of the Temple was overlaid on Jewish society as well. Just as there were degrees of holy space in the Temple, so also in society various persons had various degrees of holiness . . . It was a hierarchical model, lived out by every group or party except one, that of Jesus. Yet, oddly enough we do not find this holiness language in Jesus’ teaching. Unlike the constant refrain of holiness in the Dead Sea Scrolls or the later Mishnah, Jesus has another set of lyrics using the same melody. Instead of “Be holy as I am holy” Jesus taught “Be merciful as your Father in heaven is merciful” (Luke 6:36). Mercy was for Jesus what holiness was to many of his contemporaries. Notice the same form is used but the substance has changed. Why is this? Because for Jesus, holiness was not a solution but a problem. Holiness caused ostracizing and exclusion; mercy brought reconciliation and re-socialization. Holiness depended on gradation and hierarchy; mercy broke through all barriers. Holiness differentiated persons based upon honor, wealth, family tree, religious affiliation; mercy recognized that God honors all, loves all and blesses all.