Muller Quotes

A flower cannot blossom without sunshine, and man cannot live without love.

The beginning of anxiety is the end of faith, and the beginning of true faith is the end of anxiety.

To forgive is the highest, most beautiful form of love. In return, you will receive untold peace and happiness

For of all sad words of tongue or pen, The saddest are these: "It might have been!

Money is really worth no more than as it can be used to accomplish the Lord's work. Life is worth as much as it is spent for the Lord's service.

Picture this, Olive. Early two thousands. Preppy, ridiculously expensive all-male DC school. Two gay students in grade twelve. Well, two of us that were out, anyway. Richie Muller and I date for the entirety of senior year - and then he dumps me three days before prom for some guy he’d been having a thing with for months.” “He was a prick,” Adam muttered. “I have three choices. Not go to the dance and mope at home. Go alone and mope at school. Or, have my best friend - who was planning on staying home and moping over gamma-aminobutyric acids - come as my date. Guess which?” Olive gasped. “How did you convince him?” “That’s the thing, I didn’t. When I told him about what Richie did, he offered!

I believe God has heard my prayers. He will make it manifest in His own good time that He has heard me. I have recorded my petitions that when God has answered them, His name will be glorified.

When you no longer have an enemy you find it in the mirror.

Laying up treasures in heaven will draw the heart heavenward.

Adults who were hurt as children inevitably exhibit a peculiar strength, a profound inner wisdom, and a remarkable creativity and insight. Deep within them - just beneath the wound - lies a profound spiritual vitality, a quiet knowing, a way of perceiving what is beautiful, right, and true. Since their early experiences were so dark and painful, they have spent much of their lives in search of the gentleness, love, and peace they have only imagined in the privacy of their own hearts.

There is no permanent status quo in nature,” Muller later wrote. “All is a process of adjustment and readjustment, or else eventual failure.” By

After the Lord has tried our faith, he, in the love of His heart, gives us an abundance. For the glory of His name and for trial of our faith, He allows us to be poor and then graciously supplies our needs.

Like a path through the forest, Sabbath creates a marker for ourselves so, if we are lost, we can find our way back to our center." — Wayne Muller (Sabbath: Finding Rest, Renewal, and Delight in Our Busy Lives)

The greater the difficulty to be overcome, the more will it be seen to the glory of God how much can be done by prayer and faith.

Oh, this is a reality, not a fable, that the Lord Jesus Christ is our friend. And we should not be satisfied till we are brought to this

Your life is not a problem to be solved but a gift to be opened.

O philosophy, life's guide! O searcher-out of virtue and expeller of vices! What could we and every age of men have been without thee? Thou hast produced cities; thou hast called men scattered about into the social enjoyment of life.

My business is, with all my might to serve my own generation; in doing so I shall best serve the next generation, should the Lord Jesus tarry... The longer I live, the more I am enabled to realize that I have but one life to live on earth, and that this one life is but a brief life, for sowing, in comparison with eternity, for reaping.

Every child of God is not called by the Lord to establish schools and orphan houses and to trust in the Lord for means for them. Yet, there is no reason why you may not experience, far more abundantly than we do now, His willingness to answer the prayers of His children.

In that inevitable, excruciatingly human moment, we are offered a powerful choice. This choice is perhaps one of the most vitally important choices we will ever make, and it determines the course of our lives from that moment forward. The choice is this: Will we interpret this loss as so unjust, unfair, and devastating that we feel punished, angry, forever and fatally wounded-- or, as our heart, torn apart, bleeds its anguish of sheer, wordless grief, will we somehow feel this loss as an opportunity to become more tender, more open, more passionately alive, more grateful for what remains?

As the outward man is not fit for work for any length of time unless he eats, so is with the inner man. What is the food for the inner man? Not prayer, but the Word of God-not the simple reading of the Word of God, so that it only passes through our minds, just as water runs through a pipe. No, we must consider what we read, ponder over it, and apply it to our hearts.

When sight ceases, it is the time for faith to work. The greater the difficulties, the easier it is for faith. As long as human possibilities for success remain, faith does not accomplish things as easily as when all natural prospects fail.

Cuando callamos, resultamos desagradables ... cuando hablamos, quedamos en ridículo.

De fapt, nu suntem oare mai cutezători atunci când știm că nu avem prea multe de pierdut comparând cu ce am pierdut deja?!

Some of us have a hard time believing that we are actually able to face our own pain. We have convinced ourselves that our pain is too deep, too frightening, something to avoid at all costs. Yet if we finally allow ourselves to feel the depth of that sadness and gently let it break our hearts, we may come to feel a great freedom, a genuine sense of release and peace, because we have finally stopped running away from ourselves and from the pain that lives within us.

When we live without listening to the timing of things, when we live and work in twenty-four-hour shifts without rest – we are on war time, mobilized for battle. Yes, we are strong and capable people, we can work without stopping, faster and faster, electric lights making artificial day so the whole machine can labor without ceasing. But remember: No living thing lives like this. There are greater rhythms, seasons and hormonal cycles and sunsets and moonrises and great movements of seas and stars. We are part of the creation story, subject to all its laws and rhythms.

Just because we are working hard does not mean we are making anything happen.

The primary business I must attend to every day is to fellowship with the Lord. The first concern is not how much I might serve the Lord, but how my inner man might be nourished.

All life requires a rhythm of rest. . . There is a rhythm in the way day dissolves into night, and night into morning. There is a rhythm as the active growth of spring and summer is quieted by the necessary dormancy of fall and winter. There is a tidal rhythm, a deep, eternal conversation between the land and the great sea.

Llevo un equipaje de silencio. Me he rodeado de un silencio tan hondo y duradero que nunca acierto a abrirme con las palabras. Cuando hablo, solamente me cierro de otra manera.

All life has emptiness at it's core it is the quiet hollow reed through which the wind of God blows and makes the music that is our life.

The summer is cruel to its leaves, the fall to its colors, the winter to us.

My friend Stan Muller tells me that when you're living in the middle of history, you never know what it means. I am living in the middle of the internet. I have no idea what it means.

Wayne Muller wrote, “If we do not allow for a rhythm of rest in our overly busy lives, illness becomes our Sabbath—our pneumonia, our cancer, our heart attack, our accidents create Sabbath for us.

Michel and Annette Muller’s mother, snatched from her children at Beaune-la-Rolande, died at Auschwitz. And while it was the Nazis who wished her dead, it was the French who put her in harm’s way.

I saw more clearly than ever, that the first great and primary business to which I ought to attend every day was, to have my soul happy in the Lord. The first thing to be concerned about was not, how much I might serve the Lord, how I might glorify the Lord; but how I might get my soul into a happy state, and how my inner man may be nourished...I saw that the most important thing I had to do was to give myself to the reading of the Word of God and to meditation on it.

Sabbath requires surrender. If we only stop when we are finished with all our work, we will never stop, because our work is never completely done. With every accomplishment there arises a new responsibility... Sabbath dissolves the artificial urgency of our days, because it liberates us from the need to be finished.

Like a path through the forest, Sabbath creates a marker for ourselves so, if we are lost, we can find our way back to our center.

If we do not allow for a rhythm of rest in our overly busy lives, illness becomes our Sabbath - our pneumonia, our cancer, our heart attack, our accidents create Sabbath for us.

Novelists would do well to remember that when the works of the scholar-historians create doubt in the researcher’s mind, the researcher then turns to literature as a primary source for confirmation or correction. If the truth of a time, a people, a state is not available anywhere else, let it be in the novel. - from Twayne’s US Authors Series: JOHN A WILLIAMS by Gilbert Muller

In situations where there are no real feasible solutions to a problem, the gathering and publication of performance data serves as a form of virtue signaling. There is no real progress to show, but the effort demonstrated in gathering and publicizing the data satisfies a sense of moral earnestness. In lieu of real progress, the progress of measurement becomes a simulacrum of success.

Use every letter you write, every conversation you have, every meeting you attend, to express your fundamental beliefs and dreams. Affirm to others the vision of the world you want. You are a free, immensely powerful source of life and goodness. Affirm it. Spread it. Radiate it. Think day and night about it and you will see a miracle happen: the greatness of your own life.

Ever think of becoming a cop?" "I did, but at the time there wasn't much opportunity for women. Lady cops were confined to typing, taking shorthand, and the juvenile division." "And I don't suppose you have any womanly skills like typing or taking shorthand?" I smiled. "No, but I'm a mean shot with a .38 and I bake terrific bread.

If busyness can become a kind of violence, we do not have to stretch our perception very far to see that Sabbath time – effortless, nourishing rest – can invite a healing of this violence. When we consecrate a time to listen to the still, small voices, we remember the root of inner wisdom that makes work fruitful. We remember from where we are most deeply nourished, and see more clearly the shape and texture of the people and things before us.

And just how did you arrive at that remarkable conclusion, Mr. Mayor?" "In a rather simple way. It merely required the use of that much-neglected commodity -- common sense. You see, there is a branch of human knowledge known as symbolic logic, which can be used to prune away all sorts of clogging deadwood that clutters up human language." "What about it?" said Fulham. "I applied it. Among other things, I applied it to this document here. I didn't really need to for myself because I knew what it was all about, but I think I can explain it more easily to five physical scientists by symbols rather than by words." Hardin removed a few sheets of paper from the pad under his arm and spread them out. "I didn't do this myself, by the way," he said. "Muller Holk of the Division of Logic has his name signed to the analyses, as you can see." Pirenne leaned over the table to get a better view and Hardin continued: "The message from Anacreon was a simple problem, naturally, for the men who wrote it were men of action rather than men of words. It boils down easily and straightforwardly to the unqualified statement, when in symbols is what you see, and which in words, roughly translated is, 'You give us what we want in a week, or we take it by force.'" There was silence as the five members of the Board ran down the line of symbols, and then Pirenne sat down and coughed uneasily. Hardin said, "No loophole, is there, Dr. Pirenne?" "Doesn't seem to be.

The bartender put a notepad and a pencil before me. Breathing hard, the pencil trembling, I wrote: Dear Sinclair Lewis: You were once a god, but now you are a swine. I once reverenced you, admired you, and now you are nothing. I came to shake your hand in adoration, you, Lewis, a giant among American writers, and you rejected it. I swear I shall never read another line of yours again. You are an ill-mannered boor. You have betrayed me. I shall tell H. L. Muller about you, and how you have shamed me. I shall tell the world. Arturo Bandini P.S. I hope you choke on your steak.

Emptiness is the pregnant void out of which all creation springs. But many of us fear emptiness. We prefer to remain...surrounded by things...we imagine are subject to our control.

Better to be at home in room and garden with ugly people than belong to strangers.

Wasting time is unbecoming of a saint who is bought by the precious blood of Jesus. His time and all he has is to be used for the Lord.

These days, after drinking from the internet's fire hose for thirty years, I've begun to feel more of those negative effects. I don't know if it's my age, or the fact that the internet is no longer plugged into the wall and now travels with me everywhere I go, but I find myself thinking of that Wordsworth poem that begins, "The world is too much with us; late and soon.” What does it say that I can't imagine my life or my work without the internet? What does it mean to have my way of thinking, and my way of being, so profoundly shaped my machine logic? What does it mean that, having been part of the internet for so long, the internet is also part of me? My friend Stan Muller tells me that when you're living in the middle of history, you never know what it means. I am living in the middle of the internet. I have no idea what it means.

...universities were not meant entirely, or even chiefly, as stepping-stones to an examination, but that there is something else which universities can teach and ought to teach—nay, which I feel quite sure they were originally meant to teach—something that may not have a marketable value before a Board of Examiners, but which has a permanent value for the whole of our life, and that is a real interest in our work, and, more than that, a love of our work, and, more than that, a true joy and happiness in our work...

I read with interest Max Muller’s book, India—What Can It Teach Us? and the translation of the Upanishads published by the Theosophical Society. All this enhanced my regard for Hinduism, and its beauties began to grow upon me. It did not, however, prejudice me against other religions.

Decide to be happy Render others happy Proclaim your joy Love passionately your miraculous life Do not listen to promises Do not wait for a better world Be grateful for every moment of life Switch on and keep on the positive buttons in yourself, those marked optimism, serenity, confidence, positive thinking, love, Pray and thank God every day Meditate Smile Laugh Whistle Sing Dance Look with fascination at everything Fill your lungs and heart with liberty Be yourself fully and immensely Act like a king unto Death Feel God in your body, mind, heart, and soul And be convinced of eternal life and resurrection.

I have reason to believe, from what I have seen among the children of God, that many of their trials arise either from want of confidence in the Lord as it regards temporal things, or from carrying on their business in an unscriptural way.

If we believe that this particular pain is the one that will push the baby out of the womb and into our arms, we somehow try to make a place for that pain in our heart. Pain is still there: excruciating, terrible pain. But at the moment of birth, we rarely feel betrayal or rage; we somehow feel that this is simply pain that has come with life.

There is more to life,” said Gandhi, “than increasing its speed.

Our culture confuses the pain of isolation with some impossible ideal of “self-sufficiency,” and then celebrates it.

Mother Teresa who said, “We can do no great things, only small things, with great love.

إن الدين هو كدح من أجل تصور مالايمكن تصوره,وقول مالايمكن التعبير عنه,إنه التوق إلى الانهائى

Aki szeret, annak fickándozik a szíve. Annak az élete színes, és süt a napja. Aki nem szeret, olyan tájakon jár, ahol nem süt a nap.” (Müller Péter: Szeretetkönyv)

The most characteristic feature of metric fixation is the aspiration to replace judgment based on experience with standardized measurement.

Metric fixation leads to a diversion of resources away from frontline producers toward managers, administrators, and those who gather and manipulate data.

These sons belong me, and this wealth belongs me," with such thoughts the fool is tormented. He himself does not belong to himself; how much less sons and wealth?

See how precious it is to wait on God! See how those who do so are not disappointed! Faith and patience may be tried, but in the end those who honor God will not be put to shame."-George Muller

Sabbath is more than the absence of work; it is not just a day off, when we catch up on television or errands. It is the presence of something that arises when we consecrate a period of time to listen to what is most deeply beautiful, nourishing, or true. It is time consecrated with our attention, our mindfulness, honoring those quiet forces of grace or spirit that sustain and heal us.

Mark Nepo calls “experience greed”—namely, an insidious grasping not so much for material possessions but rather for a seemingly benign cacophony of socially active networks, service opportunities, ecological adventures, community activities, helpful organizations, sacred gatherings, and spiritual experiences.

Mr. J. Hudson Taylor well reminds us that while in nature the normal order of growth is from childhood to manhood and so to maturity, in grace the true development is perpetually backward toward the cradle: we must become and continue as little children, not losing, but rather gaining, childlikeness of spirit. The disciple's maturest manhood is only the perfection of his childhood. George Müller was never so really, truly, fully a little child in all his relations to his Father, as when in the ninety-third year of his age.

Our difficulty seems to be this: the promise is so "exceeding great" that we cannot conceive God really to mean what he clearly appears to have revealed. The blessing seems too vast for our comprehension; we "stagger at the promises, through unbelief," and thus fail to secure the treasure which was purchased for us by Christ Jesus.

just as Soviet managers responded by producing shoddy goods that met the numerical targets set by their overlords, so do schools, police forces, and businesses find ways of fulfilling quotas with shoddy goods of their own:

Accountability ought to mean being held responsible for one’s actions. But by a sort of linguistic sleight of hand, accountability has come to mean demonstrating success through standardized measurement, as if only that which can be counted really counts.

...capitalism is too important and complex a subject to be left to economists. Achieving a critical comprehension of it requires perspectives beyond those characteristic of modern economics. That is why this is a history not of economic ideas, but of ideas beyond the capitalist economy.

The collective sign of relief heaved on V-J Day ought to have inspired Hollywood to release a flood of "happily ever after" films. But some victors didn't feel too good about their spoils. They'd seen too much by then. Too much warfare, too much poverty, too much greed, all in the service of rapacious progress. A bundle of unfinished business lingered from the Depression — nagging questions about ingrained venality, mean human nature, and the way unchecked urban growth threw society dangerously out of whack. Writers and directors responded by delivering gritty, bitter dramas that slapped our romantic illusions in the face and put the boot to the throat of the smug bourgeoisie. Still, plenty of us took it — and liked it.

When I read Muller’s biography I was shocked to learn why he started the orphanage. His primary purpose was not to care for orphans. Instead, he wrote in his journal: If I, a poor man, simply by prayer and faith, obtained without asking any individual, the means for establishing and carrying on an Orphan-House, there would be something which, with the Lord’s blessing, might be instrumental in strengthening the faith of the children of God, besides being a testimony to the consciences of the unconverted, of the reality of the things of God. This, then, was the primary reason for establishing the Orphan-House.… The first and primary object of the work was (and still is:) that God might be magnified by the fact, that the orphans under my care are provided with all they need, only by prayer and faith without anyone being asked by me or my fellow-laborers whereby it may be seen, that God is faithful still, and hears prayer still.8 Muller decided that he wanted to live in such a way that it would be evident to all who looked at his life—Christian and non-Christian alike—that God is indeed faithful to provide for his people. He risked his life trusting in the greatness of God, and in the end his life made much of the glory of God.

Genesis 10:7 is probably the most important verse in the Bible for the purposes of identifying the location of the Garden of Eden. This is because it groups Cush and Havilah together as son and grandson of Ham, the African hot countries. Eden was therefore a place in the region of the historically famous Cush.

There are things that can be measured. There are things that are worth measuring. But what can be measured is not always what is worth measuring; what gets measured may have no relationship to what we really want to know. The costs of measuring may be greater than the benefits. The things that get measured may draw effort away from the things we really care about. And measurement may provide us with distorted knowledge—knowledge that seems solid but is actually deceptive.

As to the other means of grace, I would say, I fell into the snare into which so many young believers fall, the reading of religious books in preference to the Scriptures. I read tracts, missionary papers, sermons, and biographies of godly persons. I never had been at any time of my life in the habit of reading the Holy Scriptures. When under fifteen years of age, I occasionally read a little of them at school; afterwards God's precious book was entirely laid aside, so that I never read one single chapter of it till it pleased God to begin a work of grace in my heart. Now the scriptural way of reasoning would have been: God himself has consented to be an author, and I am ignorant about that precious book, which his Holy Spirit has caused to be written through the instrumentality of his servants, and it contains that which I ought to know, the knowledge of which will lead me to true happiness; therefore I ought to read again and again this most precious book of books, most earnestly, most prayerfully, and with much meditation; and in this practice I ought to continue all the days of my life. But instead of acting thus, my difficulty in understanding it, and the little enjoyment I had in it, made me careless of reading it; and thus, like many believers, I practically preferred, for the first four years of my divine life, the works of uninspired men to the oracles of the living God. The consequence was, that I remained a babe, both in knowledge and grace.

As science is more and more subject to grave misuse as well as to use for human benefit it has also become the scientist's responsibility to become aware of the social relations and applications of his subject, and to exert his influence in such a direction as will result in the best applications of the findings in his own and related fields. Thus he must help in educating the public, in the broad sense, and this means first educating himself, not only in science but in regard to the great issues confronting mankind today.

Childhood has its secrets and its mysteries; but who can tell or who can explain them!

It was in the eighteenth century that England became what (Adam) Smith called "a nation of shopkeepers".... (p. 58)

THIS book is radioactive. And so are you. Unless you are dead, in which case we can tell how long ago you died by how much of your radioactivity is left. That’s what radiocarbon dating is—the measurement of the reduction of radioactivity of old bones to deduce the time of death. Alcohol is radioactive too—at least the kind we drink. Rubbing alcohol usually isn’t, unless it was made organically—that is, from wood. In fact, the US Bureau of Alcohol, Tobacco, Firearms and Explosives tests wine, gin, whiskey, and vodka for radioactivity. A fifth of whiskey must emit at least 400 beta rays every minute or the drink is considered unfit for human consumption. Biofuels are radioactive. Fossil fuels are not. Of those killed by the Hiroshima atomic bomb, the best estimate is that fewer than 2% died of radiation-induced cancer. These statements are all true. They are not even disputed, at least by experts. Yet they surprise most people.

In realtà i media non sono affatto interessati alla letteratura. Si interessano unicamente ai successi letterari. Nella maggioranza dei casi non ci informano sui libri, ma sul loro successo, e tutto questo è talmente disgustoso che è da considerarsi un vero miracolo, se in qualche raro caso esiste ancora qualcuno che desidera leggere un libro e non si accontenta del suo successo.

George Muller, that remarkable man of such simple yet strong faith in God, a man of prayer and Bible reading, founder and promoter of the noted orphanage in England, which cared for hundreds of orphan children, conducted the institution solely by faith and prayer. He never asked a man for anything, but simply trusted in the Providence of God, and it is a notorious fact that never did the inmates of the home lack any good thing. From his paper he always excluded money matters, and financial difficulties found no place in it. Nor would he mention the sums which had been given him, nor the names of those who made contributions. He never spoke of his wants to others nor asked a donation. The story of his life and the history of this orphanage read like a chapter from the Scriptures. The secret of his success was found in this simple statement made by him: “I went to my God and prayed diligently, and received what I needed.” That was the simple course which he pursued. There was nothing he insisted on with greater earnestness than that, be the expenses what they might be, let them increase ever so suddenly, he must not beg for anything. There was nothing in which he took more delight and showed more earnestness in telling than that he had prayed for every want which ever came to him in his great work. His was a work of continuous and most importunate praying, and he always confidently claimed that God had guided him throughout it all. A stronger proof of a divine providence, and of the power of simple faith and of answered prayer, cannot be found in Church history or religious biography.

Of course a man that had been so profligate and prodigal must at least begin at conversion to live a changed life. Not that all at once the old sins were abandoned, for such total transformation demands deeper knowledge of the word and will of God than George Müller yet had. But within him a new separating and sanctifying Power was at work. There was a distaste for wicked joys and former companions; the frequenting of taverns entirely ceased, and a lying tongue felt new and strange bands about it. A watch was set at the door of the lips, and every word that went forth was liable to a challenge, so that old habits of untamed speech were arrested and corrected.

Ultimately, Hitler decided not to invade–at least he hasn't done so yet," Muller smirked as he spoke. "But what struck us both at the time was the spectacle of the leader of a great nation like Germany seemingly able to do whatever he wanted, without any apparent constraints. He could override his military leadership, ignore objections of even his closest advisors, like Göring, and simply roll the dice, gambling that sending the army into the Rhineland wouldn't provoke a war with France.

Many people also worry about microwave radiation from cell phones. Unlike X-rays, which are high-energy photons, microwaves are photons with extremely low energy. They deposit their energy in the form of heat; that’s what they do in microwave ovens. They do not break DNA molecules in the body (unless they actually burn and char the material), and therefore they pose no risk of causing cancer in the way that X-rays and other energetic radiation (even sunlight) can. The main danger is the heat. Much of the fear of microwaves undoubtedly comes from the fact that they share the name radiation with the other, far more dangerous forms, such as gamma radiation. The fear that some people have shown toward such cell phone radiation finds its origin not in physics, but in linguistics.

The majority of any society comprised, Smith knew, not landlords or merchants, but "servants, laborers, and workmen of different kinds," who derived their income from wages. Their welfare was the prime concern of economic policy, as Smith conceived it. "No society can surely be flourishing and happy, of which the far greater part of the members are poor and miserable," he wrote. "It is but equity, besides, that they who feed, clothe and lodge the whole body of the people should have such a share of the produce of their own labour as to be themselves tolerably well fed, clothed, and lodged." The chief economic concern of the legislator, in Smith's view, ought to be the purchasing power of wages, since that was the measure of the material well-being of the bulk of the population. (p. 64)

As Muller thought about the future of eugenics and the possibility of altering human genomes, he wondered whether Galton and his collaborators had made a fundamental conceptual error. Like Galton and Pearson, Muller sympathized with the desire to use genetics to alleviate suffering. But unlike Galton, Muller began to realize that positive eugenics was achievable only in a society that had already achieved radical equality. Eugenics could not be the prelude to equality. Instead, equality had to be the precondition for eugenics. Without equality, eugenics would inevitably falter on the false premise that social ills, such as vagrancy, pauperism, deviance, alcoholism, and feeblemindedness were genetic ills-while, in fact, they merely reflected inequality. Women such as Carrie Buck weren't genetic imbeciles, they were poor, illiterate, unhealthy, and powerless-victims of their social lot, not of the genetic lottery. The Galtonians had been convinced that eugenics would ultimately generate radical equality-transforming the weak into the powerful. Muller turned that reasoning on its head. Without equality, he argued, eugenics would degenerate into yet another mechanism by which the powerful could control the weak.

Bill Muller was a tall grey-haired man with an apparently high level of vitality despite incessant cigarette smoking. Holding everyone's attention by his forceful personality, he described his invention as a way to make a heavy wheel carry strong magnets past electricity-inducing copper coils without needing to fight the electrical drag force which usually opposes rotation and limits how efficient a generator can be. His wheel didn't have any "stuck" position; it moved freely. "We have a magnetically balanced flywheel." In his basement workshop, Bill showed us the beginnings of a permanent-magnet generator.

More recently, Dallas Willard put it this way: Desire is infinite partly because we were made by God, made for God, made to need God, and made to run on God. We can be satisfied only by the one who is infinite, eternal, and able to supply all our needs; we are only at home in God. When we fall away from God, the desire for the infinite remains, but it is displaced upon things that will certainly lead to destruction.5 Ultimately, nothing in this life, apart from God, can satisfy our desires. Tragically, we continue to chase after our desires ad infinitum. The result? A chronic state of restlessness or, worse, angst, anger, anxiety, disillusionment, depression—all of which lead to a life of hurry, a life of busyness, overload, shopping, materialism, careerism, a life of more…which in turn makes us even more restless. And the cycle spirals out of control. To make a bad problem worse, this is exacerbated by our cultural moment of digital marketing from a society built around the twin gods of accumulation and accomplishment. Advertising is literally an attempt to monetize our restlessness. They say we see upward of four thousand ads a day, all designed to stoke the fire of desire in our bellies. Buy this. Do this. Eat this. Drink this. Have this. Watch this. Be this. In his book on the Sabbath, Wayne Muller opined, “It is as if we have inadvertently stumbled into some horrific wonderland.”6 Social media takes this problem to a whole new level as we live under the barrage of images—not just from marketing departments but from the rich and famous as well as our friends and family, all of whom curate the best moments of their lives. This ends up unintentionally playing to a core sin of the human condition that goes all the way back to the garden—envy. The greed for another person’s life and the loss of gratitude, joy, and contentment in our own.

A "successful" life has become a violent enterprise. We make war on our own bodies, pushing them beyond their limits; war on our children, because we cannot find enough time to be with them when they are hurt and afraid and need our company; war on our spirit, because we are too preoccupied to listen to the quiet voices that seek to nourish and refresh us; war on our communities, because we are fearfully protecting what we have, and do not feel safe enough to be kind and generous; war on the earth, because we cannot take the time to place our feet on the ground and allow it to feed us, to taste its blessings and give thanks.

Universities are turning out highly skilled barbarians because we don’t provide a framework of values to young people, who more and more are searching for it. – Steven Muller, President, Johns Hopkins University True education is training of both the head and the heart. It is better to be uneducated than ill-educated. An uneducated thief may steal goods from the train but an educated one may steal the entire train. We need to compete for knowledge and wisdom, not for grades. Knowledge is piling up facts, wisdom is simplifying them. One could have good grades and a degree and still not learn much. The most important thing one can learn is to ‘learn to learn’. People confuse education with the ability to memorise facts. Educating the mind without morals creates a menace in society.

All of this tells us that the ancient Hebrews of the Old Testament were a Black people like other aboriginal peoples of West Asia. It gives credibility to the many paintings of Black Christ and Madonna that can be found in the oldest churches of Europe and Asia Minor. All Black Bible-believers, non-believers and atheists should be aware of this information to fight the anti-Black brainwashing that we have all received.

Accepting who we are is a practice of non-harming. Sadly, much self-help literature contains seeds of harm: We are urged to remake ourselves into someone who will be spiritually or psychologically acceptable, and that acceptance is conditional on our performance in the areas of therapy, growth, or meditation. We are still not accepting ourselves unconditionally, just as we are in this moment, with a full and joyful heart. A more merciful practice begins with acceptance. It begins with the assumption that we were never broken, never defective. By surrendering into a deep acceptance of our own nature—rather than by tearing apart who we are—we actually make more room for genuine, rich, merciful, playful growth and change. If we feel our fundamental strength, creativity, and wisdom, then change is not frightening at all. Things simply fall away when they are ready, making room for the rich harvest underneath.

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

An Inquiry into the Nature and Causes of the Wealth of Nations, which Smith published in 1776, is the most important book ever written about capitalism and its moral ramifications. Though The Wealth of Nations is in good part about commerce, it was not written for businessmen or merchants. A book focused on the analysis of market processes motivated by self-interest, it was written by one of the most admired philosophers of the Enlightenment, a former professor of logic, rhetoric, jurisprudence, and moral philosophy, in order to influence politicians and rouse them to pursue the common good.

Yet despite...accommodations with commerce, Möser regarded the market as primarily a threat--to the artisanal citizens of the town, to the traditional wants of the peasantry, and to the political structure to society, since it created a growing class of people outside the traditional paternalistic relations of the countryside. Möser's conception of contemporary political and economic trends in Osnabrück was essentialy tragic and tinged with that idealization of the past that would later be called romantic. Möser's heroes were the artisan-citizen and the independent peasant, his villains the shopkeeper and the peddler.

To us, the argument for material well-being might seem uncontroversial. But in the eighteenth century, material prosperity was frequently condemned as "luxury" by religious and civic moralists. It was not a morally neutral word but a pejorative one, connoting not comfort but excess, the possession of nonnecessities. The notion of luxury was intricately connected with the existence of a recognized social hierarchy: what was necessary for those of high status was regarded as excessive for those of low status. Luxury meant the enjoyment of material goods not appropriate to one's station in life. Critics of luxury saw it as confounding social ranks. P. 40

This emphasis on the difference between intentions and ultimate results constituted an implicit critique of the Christian and civic republican traditions, and continues to make moralists queasy. Both traditions had stressed the importance of good and benevolent intentions. By unlinking consequences from intentions, Smith called into question the necessity and possibility of elevating the economic behavior of individuals through preaching and propaganda. Yet just as he transmuted the Christian virtue of charity into the secular virtue of benevolence, on another level Smith preserved the classic republican concern for the common good. Those who could be motivated to devote themselves to promoting the public interest were in need of "superior reason and understanding, by which we are capable of discerning the remote consequences of all our actions, and of foreseeing the advantage or detriment which is likely to result from them.

Most people in the Great Britain of (Adam) Smith's day lived in what most of us would regard as poverty. Hundreds of thousands were willing to risk the possibility of death in transit and years in indentured servitude for the chance to escape to the New World. Yet the population of Britain was probably better off economically than that of any major nation on the globe. To put relative poverty and wealth in perspective, let us take the standards of apparel considered necessary by ordinary day laborers, the lowest of the working poor, as recounted in The Wealth of Nations. In England, Smith reports, the poorest day laborer of either sex would be ashamed to appear in public without leather shoes. In Scotland, a rung lower on the ladder of national wealth, it was considered inappropriate for men of this class to appear without shoes, but not for women. In France, a rung rower still, custom held that both men and women laborers could appear shoeless in public. Below France there were many rungs in Europe. And below Europe there were many more rungs still. (p. 56)

Central to Möser's view of the human world was "honor," a notion that was as important to corporatist society as the notion of dignity would be for the more individualistic society that succeeded it. In Möser's view, a person acquired his identity from his place in the institutional structure of society, a society in which economic, social, and political institutions were not distinguished from one another. His status (as a guildsman, noble landowner, serf, or independent peasant cottager) determined not only how he earned his living, but his sense of who he was, of what his duties and obligations were, of those to whom he ought to defer and those who ought to defer to him. (In the language of modern sociology, Möser's society was one in which almost all of the individual's roles derived from a single status.) Who one was was largely a continuation of what one's forebears had been. For Möser the real self was the socially encumbered self, the self based on status, on historical and regional particularity, and on property. It was a self whose prime virtue was honor. Status and the honor that attached to it were inherited, although they could be lost if one failed to live up to the duties of one's rank.