Obtaining Peace Quotes

We can never obtain peace in the outer world until we make peace with ourselves.

Prayer can solve more problems, alleviate more suffering, prevent more transgression, and bring about greater peace and contentment in the human soul than can be obtained in any other way.

I have received no assurance that anything we can do will eradicate suffering. I think the best results are obtained by people who work quietly away at limited objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace. I think the art of life consists in tackling each immediate evil as well as we can.

He who envies others does not obtain peace of mind.

The heart of man will never find true peace, if it does not empty itself of all that is not God, so as to free itself all free for His love, that He alone may possess the whole of it. But this the soul cannot do of itself; it must obtain it of God by repeated prayers.

Praying without ceasing is not ritualized, nor are there even words. It is a constant state of awareness of oneness with God; it is a sincere seeking for a good thing; and it is a concentration on the thing sought, with faith that it is obtainable.

And so Gotama wandered into the town to obtain alms, and the two Samanas recognized him only by his complete peacefulness of demeanor, by the stillness of his form, in which there was no seeking, no will, no counterfeit, no effort - only light and peace.

There are two things that cannot be achieved in life unless you close your eyes a little bit. And that's love and peace. If you want perfection you won't obtain either of them.

Peace will only ever be obtained when we realize that our neighbor is really us in a different guise.

There can be no peace of mind in love, since what one has obtained is never anything but a new starting point for further desires. in a chapter called Desire and Despair

As parents, guardians and teachers who are being treated unfairly, we have to be productive, regardless of all the chaos. We cannot be passive, and we have to lay the foundation of truth, the foundation of justice, and the foundation of ownership to obtain closure once and for all to the silent killers that we call bullies.

Conservatism starts from a sentiment that all mature people can readily share: the sentiment that good things are easily destroyed, but not easily created. This is especially true of the good things that come to us as collective assets: peace, freedom, law, civility, public spirit, the security of property and family life, in all of which we depend on the cooperation of others while having no means singlehandedly to obtain it. In respect of such things, the work of destruction is quick, easy and exhilarating; the work of creation slow, laborious and dull. That is one of the lessons of the twentieth century. It is also one reason why conservatives suffer such a disadvantage when it comes to public opinion. Their position is true but boring, that of their opponents exciting but false.

I think the best results are obtained by people who work quietly away at limited objectives, such as the abolition of the slave trade, or prison reform, or factory acts, or tuberculosis, not by those who think they can achieve universal justice, or health, or peace.

The Buddha taught that all human suffering is rooted in desire. Don't we all know this to be true? Any of us who have ever desired something and then didn't get it (or, worse, got it and subsequently lost it) know full well the suffering of which the Buddah spoke. Desiring another person is perhaps the most risky endeavor of all. As soon as you want somebody - really want him - it is as though you have taken a surgical needle and sutured your happiness to the skin of that person, so that any separation will now cause you lacerating injury. All you know is that you must obtain the object of your desire by any means necessary, and then never be parted. All you can think about is your beloved. Lost in such primal urgency, you no longer completely own yourself. You have become an indentured servant to your own yearnings.

Those wise ones who see that consciousness within themselves is the same consciousness within all consciousness beings obtain eternal peace.

Peace is the result of an inner state of harmony. It is not obtained by eliminating anything external, it is inside ourselves that we must find and suppress the causes of war.

For myself the delay may be compared with a reprieve; for in confidence I assure you, with the world it would obtain little credit that my movements to the chair of Government will be accompanied by feelings not unlike those of a culprit who is going to the place of his execution: so unwilling am I, in the evening of a life nearly consumed in public cares, to quit a peaceful abode for an Ocean of difficulties, without that competency of political skill, abilities and inclination which is necessary to manage the helm.

To be enlightened is always to be enlightened about something. I am enlightened about the fact that I am drinking a glass of water. I can obtain joy, peace, and happiness just because of that enlightenment. When you look at the blue sky and are aware of it, the sky becomes real, and you become real. That is enlightenment, and enlightenment brings about true life and true happiness.

* Be ready for rainy-day emergencies * Avoid excessive debt; be content with what we have * Use the resources of the earth wisely; don´t be wasteful * Prepare for the future by making spending and savings plans * Keep a family or personal budget * Teach children wise spending habits and help them save for the future * Obtain an education or vocational training * Find gainful employment As we become self-reliant, we will be prepared to face challenges with confidence and peace of mind.

There is another life both for you and for me,’ said I. ‘If it be the will of God that we should sow in tears now, it is only that we may reap in joy hereafter. It is His will that we should not injure others by the gratification of our own earthly passions; and you have a mother, and sisters, and friends who would be seriously injured by your disgrace; and I, too, have friends, whose peace of mind shall never be sacrificed to my enjoyment, or yours either, with my consent; and if I were alone in the world, I have still my God and my religion, and I would sooner die than disgrace my calling and break my faith with heaven to obtain a few brief years of false and fleeting happiness—happiness sure to end in misery even here—for myself or any other!

I believe in Free Will, the Force Almighty by which we conduct ourselves as if we were the sons and daughters of a just and wise God, even if there is no such Supreme Being. And by free will, we can choose to do good on this earth, no matter that we all die, and do not know where we go when we die, or if a justice or explanation awaits us. I believe that we can, through our reason, know what good is, and in the communion of men and women, in which the forgiveness of wrongs will always be more significant than the avenging of them, and that in the beautiful natural world that surrounds us, we represent the best and the finest of beings, for we alone can see that natural beauty, appreciate it, learn from it, weep for it, and seek to conserve it and protect it. I believe finally that we are the only true moral force in the physical world, the makers of, ethics and moral ideas, and that we must be as good as the gods we created in the past to guide us. I believe that through our finest efforts, we will succeed finally in creating heaven on earth, and we do it every time that we love, every time that we embrace, every time that we commit to create rather than destroy, every time that we place life over death, and the natural over what is unnatural, insofar as we are able to define it. And I suppose I do believe in the final analysis that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity. For ours is the power and the glory, because we are capable of visions and ideas which are ultimately stronger and more enduring than we are. That is my credo. That is my belief, for what it's worth, and it sustains me. And if I were to die right now, I wouldn't be afraid. Because I can't believe that horror or chaos awaits us. If any revelation awaits us at all, it must be as good as our ideals and our philosophy. For surely nature must embrace the visible and the invisible, and it couldn't fall short of us. The thing that makes the flowers open and the snowflakes fall must contain a wisdom and a final secret as intricate and beautiful as the blooming camellia or the clouds gathering above, so white and so pure in the blackness. If that isn't so, then we are in the grip of a staggering irony. And all the spooks of hell might as well dance. There could be a devil. People who burn other people to death are fine. There could be anything. But the world is simply to beautiful for that. At least it seems that way to me.

She sits and listens with crossed legs under the batik house-wrap she wears, with her heavy three-way-piled hair and cigarette at her mouth and refuses me - for the time being, anyway - the most important things I ask of her. It's really kind of tremendous how it all takes place. You'd never guess how much labor goes into it. Only some time ago it occurred to me how great an amount. She came back from the studio and went to take a bath, and from the bath she called out to me, "Darling, please bring me a towel." I took one of those towel robes that I had bought at the Bon Marche' department store and came along with it. The little bathroom was in twilight. In the auffe-eua machine, the brass box with teeth of gas burning, the green metal dropped crumbs inside from the thousand-candle blaze. Her body with its warm woman's smell was covered with water starting in a calm line over her breasts. The glass of the medicine chest shone (like a deep blue place in the wall, as if a window to the evening sea and not the ashy fog of Paris. I sat down with the robe over my; shoulder and felt very much at peace. For a change the apartment seemed clean and was warm; the abominations were gone into the background, the stoves drew well and they shone. Jacqueline was cooking dinner and it smelled of gravy. I felt settled and easy, my chest free and my fingers comfortable and open. And now here's the thing. It takes a time like this for you to find out how sore your heart has been, and, moreover, all the while you thought you were going around idle terribly hard work was taking place. Hard, hard work, excavation and digging, mining, moiling through tunnels, heaving, pushing, moving rock, working, working, working, working, panting, hauling, hoisting. And none of this work is seen from the outside. It's internally done. It happens because you are powerless and unable to get anywhere, to obtain justice or have requital, and therefore in yourself you labor, you wage and combat, settle scores, remember insults, fight, reply, deny, blab, denounce, triumph, outwit, overcome, vindicate, cry, persist, absolve, die and rise again. All by yourself? Where is everybody? Inside your breast and skin, the entire cast.

The use of means for the obtaining of peace is ours; the bestowing of it is God's prerogative.

Peace obtained with conflicts management.

❤Love is the missing factor in our world today. Without it...humanity can never obtain true peace✌ www.bullyingben.com

I have frequently thought to myself, 'If I can teach my daughter one thing, it will be the love of self unconditionally.' Unconditional love and peace are obtainable, but they are only obtainable if I can learn to move beyond the conditions that I placed on my life. When conditions are placed on my life and on the lives of others, they ensure that I will never experience the depths of love and happiness.

And because the condition of man . . . is a condition of war of every one against every one, in which case every one is governed by his own reason, and there is nothing he can make use of that may not be a help unto him in preserving his life against his enemies; it followeth that in such a condition every man has a right to every thing, even to one another's body. And therefore, as long as this natural right of every man to every thing endureth, there can be no security to any man, how strong or wise soever he be, of living out the time which nature ordinarily alloweth men to live. And consequently it is a precept, or general rule of reason: that every man ought to endeavour peace, as far as he has hope of obtaining it; and when he cannot obtain it, that he may seek and use all helps and advantages of war. The first branch of which rule containeth the first and fundamental law of nature, which is: to seek peace and follow it. The second, the sum of the right of nature, which is: by all means we can to defend ourselves.

First person singular obtaining colloquial orgasm within a Caledonian sandwich,’ it said, then looked annoyed, and spoke incoherently into a grille set in its belly, which replied. It looked up and said, ‘Sorry. As I was saying: I come in peace.

Each religion makes scores of purportedly factual assertions about everything from the creation of the universe to the afterlife. But on what grounds can believers presume to know that these assertions are true? The reasons they give are various, but the ultimate justification for most religious people’s beliefs is a simple one: we believe what we believe because our holy scriptures say so. But how, then, do we know that our holy scriptures are factually accurate? Because the scriptures themselves say so. Theologians specialize in weaving elaborate webs of verbiage to avoid saying anything quite so bluntly, but this gem of circular reasoning really is the epistemological bottom line on which all 'faith' is grounded. In the words of Pope John Paul II: 'By the authority of his absolute transcendence, God who makes himself known is also the source of the credibility of what he reveals.' It goes without saying that this begs the question of whether the texts at issue really were authored or inspired by God, and on what grounds one knows this. 'Faith' is not in fact a rejection of reason, but simply a lazy acceptance of bad reasons. 'Faith' is the pseudo-justification that some people trot out when they want to make claims without the necessary evidence. But of course we never apply these lax standards of evidence to the claims made in the other fellow’s holy scriptures: when it comes to religions other than one’s own, religious people are as rational as everyone else. Only our own religion, whatever it may be, seems to merit some special dispensation from the general standards of evidence. And here, it seems to me, is the crux of the conflict between religion and science. Not the religious rejection of specific scientific theories (be it heliocentrism in the 17th century or evolutionary biology today); over time most religions do find some way to make peace with well-established science. Rather, the scientific worldview and the religious worldview come into conflict over a far more fundamental question: namely, what constitutes evidence. Science relies on publicly reproducible sense experience (that is, experiments and observations) combined with rational reflection on those empirical observations. Religious people acknowledge the validity of that method, but then claim to be in the possession of additional methods for obtaining reliable knowledge of factual matters — methods that go beyond the mere assessment of empirical evidence — such as intuition, revelation, or the reliance on sacred texts. But the trouble is this: What good reason do we have to believe that such methods work, in the sense of steering us systematically (even if not invariably) towards true beliefs rather than towards false ones? At least in the domains where we have been able to test these methods — astronomy, geology and history, for instance — they have not proven terribly reliable. Why should we expect them to work any better when we apply them to problems that are even more difficult, such as the fundamental nature of the universe? Last but not least, these non-empirical methods suffer from an insuperable logical problem: What should we do when different people’s intuitions or revelations conflict? How can we know which of the many purportedly sacred texts — whose assertions frequently contradict one another — are in fact sacred?

God’s side is determined not by geography, but by those who do His will. If Germans, English, Japanese, and Americans prayed right, they would all be praying for the same intention: Thy Will be done on earth as it is in Heaven. And what is that Will? The reign of Justice and Charity in the hearts of men. Through a prayerful contemplation of war we will see not soldiers of different nations in combat, but one great family, quarreling, fighting, wounding, and all in need of the peace and charity of Christ which we hope to obtain by our supplications.

Throughout our history human beings have conducted and practiced all kinds of rituals and activities with the motivation of obtaining peace. We have fought wars in the name of achieving peace because we are under the illusion that peace is something external, something to be obtained.

Whether pilgrim or wayfarer, while seeking to be taught the Truth (or something), the disciple learns only that there is nothing that anyone else can teach him. He learns, once he is willing to give up being taught, that he already knows how to live, that it is implied in his own tale. The secret is that there is no secret. Everything is just what it seems to be. This is it! There are no hidden meanings. Before he is enlightened, a man gets up each morning to spend the day tending his fields, returns home to eat his supper, goes to bed, makes love to his woman, and falls asleep. But once he has attained enlightenment, then a man gets up each morning to spend the day tending his fields, returns home to eat his supper, goes to bed, makes love to his woman, and falls asleep. The Zen way to see the truth is through your everyday eyes.2 It is only the heartless questioning of life-as-it-is that ties a man in knots. A man does not need an answer in order to find peace. He needs only to surrender to his existence, to cease the needless, empty questioning. The secret of enlightenment is when you are hungry, eat; and when you are tired, sleep. The Zen Master warns: “If you meet the Buddha on the road, kill him!” This admonition points up that no meaning that comes from outside of ourselves is real. The Buddhahood of each of us has already been obtained. We need only recognize it. Philosophy, religion, patriotism, all are empty idols. The only meaning in our lives is what we each bring to them. Killing the Buddha on the road means destroying the hope that anything outside of ourselves can be our master. No one is any bigger than anyone else. There are no mothers or fathers for grown-ups, only sisters and brothers.

The necessity for a form of socialism is based on the observation that the world’s present economic arrangements doom most of the world to misery; that the way of life dictated by these arrangements is both sterile and immoral; and, finally, that there is no hope for peace in the world so long as these arrangements obtain.

I warn every reader of this [article] to beware of quack medicines in religion. Beware of supposing that penitence, reformation, formality, and priestcraft[40] can ever give you peace with God. They cannot do it. It is not in them. The man who says they can must be ignorant of two things: he cannot know the length and breadth of human sinfulness; he cannot understand the height and depth of the holiness of God. There never breathed the man or woman on earth who tried to cleanse himself from his sins and in so doing obtained relief.

To experience the spirit of peace, one must have freedom.Neither can be obtained without the other.

When someone obtains peace and serenity, this shines a bright spotlight on others’ own unhappiness making their discomfort even more apparent.

Without reading many different books, you can never leave the port of ignorance and can never obtain the peaceful mind of knowing the truth!

It seems that even the word ‘peace’ in general does not come at a free cost. Meaning that, peace can be obtained only when one is acknowledged as a master over the other.

Supply the needs first and the wants later, for one can only obtain true peace, love and joy when one supplies the needs first and not the wants.

We pass away out of the world as grasshoppers, and our life is astonishment and fear, and we are not worthy to obtain mercy.

At the same time shall men hope, but nothing obtain: they shall labor, but their ways shall not prosper.

Peace is not sought to provoke war, but war is waged to obtain peace. Therefore, be inspired by peace so that in victory you may lead to the good of peace those you conquer.

There can be no peace in mind of love, since what one has obtained is never anything but a new starting-point for further desires.

Harmony between society and nature can be obtained.

When will world leaders learn that you can never obtain peace by using war and aggression. They must find other avenues that will lead humanity to peace.

But say I could repent and could obtaine By Act of Grace my former state: how soon would higth recal high thoughts; how soon unsay what feign'd submission swore: ease would recant vows made in pain, as violent and void. For never can true reconcilement grow where wounds of deadly hate have pierced so deep: which would but lead me to a worse relapse and heavier fall: so should I purchase cleave short intermission bought with double smart: This knows my punisher; therefore as far from granting here, as I from begging peace: All hope excluded thus, behold in stead of us out-cast, exil'd, his new delight, Mankind created, and for his this World. So farewell Hope, and with Hope farwel Fear, Farewel Remorse: all Good to me is lost.

Achieving a state of peaceful bliss is much sought after, though the attainment of such should never be conflated with accessing “Higher Truth.” ​The difference between Truth & Bliss can be felt viscerally. Bliss is the willful choice to disengage from inner conflict. The revelation of verities is the harmony obtained after mental strife has yielded a valid verdict.

I know that ruling and oppressing and occupying is not Jewish. Being Jewish means that you respect justice and fairness. No people can rule another people and obtain security or peace for themselves.

What historians today celebrate as “The Constitutional Convention” was at the time practically a coup d’état—a rebellion against and upending of the prior regime. But it was, of course, a peaceful, bloodless coup—one that to some extent obtained the blessing of the existing regime even as it sought to overturn it and, more fundamentally, one that rapidly came to be accepted by the people of America.

Later, Hobbes will stress the notion central to Augustan thinking, the binary of passion and reason: The Passions that encline men to Peace, are Fear of Death; Desire of such things as are necessary to commodious living; and a Hope by their Industry to obtain them. And Reason suggesteth convenient Articles of Peace, upon which men may be drawn to agreement. These Articles, are they, which otherwise are called the Laws of Nature.

I can think of only one remedy for this awful state of things—that educated men should make a point of travelling thirdclass and reforming the habits of the people, as also of never letting the railway authorities rest in peace, sending in complaints wherever necessary, never resorting to bribes or any unlawful means for obtaining their own comforts, and never putting up with infringements of rules on the part of anyone concerned.

Balance is not always obtainable in every situation, however, we have the option to surrender our control over the desired outcome and live more easily in the present moment . This will result in greater peace of mind.

Napoleon is great because he rose superior to the Revolution, suppressed its abuses, preserved all that was good in it—equality of citizenship and freedom of speech and of the press—and only for that reason did he obtain power.

I had lived through four revolutions on three continents. Whether in Iran, West Africa, or Haiti, all shared common characteristics, and all taught me lessons about dictators and authoritarians and their hunger to consolidate power and obtain, or at least convey legitimacy. That quest for legitimacy played out in a host of ways. One was the desire to manipulate, control, or discredit media. A relentless distortion of reality numbs a country’s populace to outrage and weakens its ability to discern truth from fiction. Another way dictators sought to secure power and legitimacy was by co-opting the power of the state, its military, law enforcement, and judicial systems, to carry out personal goals and vendettas rather than the nation’s needs. Still, another was by undermining dissent, questioning the validity of opposition, and refusing to honor public will, up to and including threatening or preventing the peaceful transfer of power.

I can think of only one remedy for this awful state of things—that educated men should make a point of travelling thirdclass and reforming the habits of the people, as also of never letting the railway authorities rest in peace, sending in complaints wherever necessary, never resorting to bribes or any unlawful means for obtaining their own comforts, and never putting up with infringements of rules on the part of anyone concerned. This, I am sure, would bring about considerable improvement.

A PERSON WHO has gained peace of mind has gained everything. To obtain peace of mind, you need to be at peace with the people in your environment. You need to be at peace with yourself, with your emotions and desires. Furthermore, you need to be at peace with your Creator. —RABBI SHLOMO WOLBE (1914–2005)

Bring thy lust to the gospel, not for relief, but for further conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, “What have I done? What love, what mercy what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit has chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust’s sake I have scarce left him any room in my heart? How shall I escape if I neglect so great a salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation… I have despised them all and esteemed them as a thing of nought, that I might harbor a lust in my heart. Have I obtained a view of God’s fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavor to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?” Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear thy case is dangerous.

And I suppose I do believe, in the final analysis, that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident; and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity.

: And I suppose I do believe, in the final analysis, that a peace of mind can be obtained in the face of the worst horrors and the worst losses. It can be obtained by faith in change and in will and in accident; and by faith in ourselves, that we will do the right thing, more often than not, in the face of adversity.

The Hebrew prophet made three requirements from those who would join the great forward-moving procession led by Jehovah. “To love mercy” and at the same time “to do justly” is the difficult task; to fulfil the first requirement alone is to fall into the error of indiscriminate giving with all its disastrous results; to fulfil the second solely is to obtain the stern policy of withholding, and it results in such a dreary lack of sympathy and understanding that the establishment of justice is impossible. It may be that the combination of the two can never be attained save as we fulfil still the third requirement—“to walk humbly with God,” which may mean to walk for many dreary miles beside the lowliest of His creatures, not even in that peace of mind which the company of the humble is popularly supposed to afford, but rather with the pangs and throes to which the poor human understanding is subjected whenever it attempts to comprehend the meaning of life.

People drink alcohol to forget, they smoke pot to feel peaceful, they take cocaine and methamphetamines to be sharp and confident, whereas Ecstasy provides ecstatic sensations and LSD sends you to meet Lucy in the Sky with Diamonds. What some people hope to get by studying, working or raising a family, others try to obtain far more easily through the right dosage of molecules.

All willing springs from lack, from deficiency, and thus from suffering. Fulfillment brings this to an end; yet for one wish that is fulfilled there remain at least ten that are denied. Further, desiring lasts a long time, demands and requests go on to infinity, fulfillment is short and meted out sparingly. But even the final satisfaction itself is only apparent; the wish fulfilled at once makes way for a new one; the former is a known delusion, the latter not as yet known. No attained object of willing can give satisfaction that lasts and no longer declines…Therefore, so long as our consciousness is filled by our will, so long as we are given up to the throng of desires with its constant hopes and fears, so long as we are the subject of willing, we never obtain lasting happiness or peace…

The remaining way for kleptocrats to gain public support is to construct an ideology or religion justifying kleptocracy. Bands and tribes already had supernatural beliefs, just as do modern established religions. But the supernatural beliefs of bands and tribes did not serve to justify central authority, justify transfer of wealth, or maintain peace between unrelated individuals. When supernatural beliefs gained those functions and became institutionalized, they were thereby transformed into what we term a religion. Hawaiian chiefs were typical of chiefs elsewhere, in asserting divinity, divine descent, or at least a hotline to the gods. The chief claimed to serve the people by interceding for them with the gods and reciting the ritual formulas required to obtain rain, good harvests, and success in fishing.

What, in fact, do we know about the peak experience? Well, to begin with, we know one thing that puts us several steps ahead of the most penetrating thinkers of the 19th century: that P.E’.s are not a matter of pure good luck or grace. They don’t come and go as they please, leaving ‘this dim, vast vale of tears vacant and desolate’. Like rainbows, peak experiences are governed by definite laws. They are ‘intentional’. And that statement suddenly gains in significance when we remember Thorndike’s discovery that the effect of positive stimuli is far more powerful and far reaching than that of negative stimuli. His first statement of the law of effect was simply that situations that elicit positive reactions tend to produce continuance of positive reactions, while situations that elicit negative or avoidance reactions tend to produce continuance of these. It was later that he came to realise that positive reactions build-up stronger response patterns than negative ones. In other words, positive responses are more intentional than negative ones. Which is another way of saying that if you want a positive reaction (or a peak experience), your best chance of obtaining it is by putting yourself into an active, purposive frame of mind. The opposite of the peak experience—sudden depression, fatigue, even the ‘panic fear’ that swept William James to the edge of insanity—is the outcome of passivity. This cannot be overemphasised. Depression—or neurosis—need not have a positive cause (childhood traumas, etc.). It is the natural outcome of negative passivity. The peak experience is the outcome of an intentional attitude. ‘Feedback’ from my activities depends upon the degree of deliberately calculated purpose I put into them, not upon some occult law connected with the activity itself. . . . A healthy, perfectly adjusted human being would slide smoothly into gear, perform whatever has to be done with perfect economy of energy, then recover lost energy in a state of serene relaxation. Most human beings are not healthy or well adjusted. Their activity is full of strain and nervous tension, and their relaxation hovers on the edge of anxiety. They fail to put enough effort—enough seriousness—into their activity, and they fail to withdraw enough effort from their relaxation. Moods of serenity descend upon them—if at all—by chance; perhaps after some crisis, or in peaceful surroundings with pleasant associations. Their main trouble is that they have no idea of what can be achieved by a certain kind of mental effort. And this is perhaps the place to point out that although mystical contemplation is as old as religion, it is only in the past two centuries that it has played a major role in European culture. It was the group of writers we call the romantics who discovered that a man contemplating a waterfall or a mountain peak can suddenly feel ‘godlike’, as if the soul had expanded. The world is seen from a ‘bird’s eye view’ instead of a worm’s eye view: there is a sense of power, detachment, serenity. The romantics—Blake, Wordsworth, Byron, Goethe, Schiller—were the first to raise the question of whether there are ‘higher ceilings of human nature’. But, lacking the concepts for analysing the problem, they left it unsolved. And the romantics in general accepted that the ‘godlike moments’ cannot be sustained, and certainly cannot be re-created at will. This produced the climate of despair that has continued down to our own time. (The major writers of the 20th century—Proust, Eliot, Joyce, Musil—are direct descendants of the romantics, as Edmund Wilson pointed out in Axel’s Castle.) Thus it can be seen that Maslow’s importance extends far beyond the field of psychology. William James had asserted that ‘mystical’ experiences are not mystical at all, but are a perfectly normal potential of human consciousness; but there is no mention of such experiences in Principles of Psychology (or only in passing).

And what of the masses in this intellectual’s paradise? They have found in the intellectual the most formidable taskmaster in history. No other regime has treated the masses so callously as raw material, to be experimented on and manipulated at will; and never before have so many lives been wasted so recklessly in war and in peace. On top of all this, the Communist intelligentsia has been using force in a wholly novel manner. The traditional master uses force to exact obedience and lets it go at that. Not so the intellectual. Because of his professed faith in the power of words and the irresistibility of the truths which supposedly shape his course, he cannot be satisfied with mere obedience. He tries to obtain by force a response that is usually obtained by the most perfect persuasion, and he uses Terror as a fearful instrument to extract faith and fervor from crushed souls.

When I think how in the past couple of years your confidence in your knowledge of people has been shattered, how you have obtained in place of peace of mind only uncertainty, and in place of happiness a new, painful knowledge, how you ended at the place where you thought you would begin, and began at the place you had ended ... how you have been able to secure your present, peaceful uncertainty by sacrificing everything, my nature is such that I feel less sympathy than respect.

Whatever worldly thing we may covet - zealously striving to obtain and then retain - never seems to bring an end to our desires. Covetousness, envy, jealousy, and greed always escalate into a vicious spiral, as we seek greater and greater gratification but find less and less contentment. . . . Striving to acquire the things of the world not only does not bring lasting happiness and peace, but it drives us to seek more. When "all we've ever wanted" is grounded in the temporal trappings of this world, it is never enough!

People drink alcohol to forget, they smoke pot to feel peaceful, they take cocaine and methamphetamines to be sharp and confident, whereas Ecstasy provides ecstatic sensations and LSD sends you to meet Lucy in the Sky with Diamonds. What some people hope to get by studying, working or raising a family, others try to obtain far more easily through the right dosage of molecules. This is an existential threat to the social and economic order, which is why countries wage a stubborn, bloody and hopeless war on biochemical crime. The

In this night the soul obtains these four benefits here mentioned, namely, delight of peace, constant remembrance of God, purity and cleanness of soul, the practice of all the virtues of which I have just spoken. So David speaks from his own experience when he was in this night. “My soul,” he says, “refuses to be comforted; I was mindful of God and was delighted, and was exercised, and my spirit fainted.” He adds forthwith: “I meditated in the night with my own heart, and I was exercised, and I swept my spirit”6 clean of all affections.

since we have been justified by faith,  b we [1] have peace with God through our Lord Jesus Christ. 2Through him we have also  c obtained access by faith [2] into this grace  d in which we stand, and  e we [3] rejoice [4] in hope of the glory of God. 3Not only that, but we  f rejoice in our sufferings, knowing that suffering  g produces endurance, 4and endurance produces character, and character produces hope, 5and  h hope does not put us to shame, because God’s love  i has been poured into our hearts through the Holy Spirit who has been given to us.

opting to complain, life gives you things to complain about this vicious circle ensures your happiness drought life responds to us according to our actions and belief thus reinforcing those beliefs to no relief there is no first cause—still, break the cycle abide in peaceful Silence or experience an inner hell “others” are often a reflecting mirror shining back revealing to us what loads are left to unstack what are friends for but a means to practice kindness and for fortifying the ego’s belief in disconnectedness people cater to me according to my own nature so they are me—there is no individual self, rest assured tweak your thoughts about her and she then treats you thus all minds are one, and all is illusory, as priorly discussed she is you, and you, her the shroud of separateness shall now henceforth wither look back at your life’s recurring patterns and themes and the façade of the ego will start to crack at the seams untranscended mindsets follow wherever we go the common denominator is what your mind has sown that which supports life is automatically supported the get-gain-obtain mentality can be safely aborted

A good cry was all I needed, and it served me well. It brought back that blissful feeling of childhood confidence–that somehow, through the unproductive act of crying, you are, in fact, achieving something. That something, of course, not being easily obtainable through any other productive measure, like hard work, for instance. Life was hard. Fuck, it was so hard. But crying, somehow temporarily, made it feel not so miserable. It was relieving, comparable to the denouement of an orgasm, before reality floods back in, where your mind is at total peace, if only for a moment.

After all, a kiss between real lovers is not some type of contract, a neatly defined moment of pleasure, something obtained by greedy conquest, or any kind of clear saying of how it is. It is a grief-drenched hatching of two hearts into some ecstatic never-before-seen bird whose new uncategorizable form, unrecognized by the status quo, gives the slip to Death's sure rational deal. For love is a delicious and always messy extension of life that unfrantically outgrows mortality's rigid insistence on precise and efficient definition. Having all the answers means you haven't really ecstatically kissed or lived, thereby declaring the world defined and already finished. Loving all the questions on the other hand is a vitality that makes any length of life worth living. Loving doesn't mean you know all the notes and that you have to play all the notes, it just means you have to play the few notes you have long and beautifully. Like the sight of a truly beautiful young woman, smooth and gliding, melting hearts at even a distant glimpse, that no words, no matter how capable, can truly describe; a woman whose beauty is only really known by those who take a perch on the vista of time to watch the years of life speak out their long ornate sentences of grooves as they slowly stretch into her smoothness, wrinkling her as she glides struggling, decade by decade, her gait mitigated by a long trail of heavy loads, joys, losses, and suffering whose joint-aching years of traveling into a mastery of her own artistry of living, becomes even more than beauty something about which though we are even now no more capable of addressing than before, our admiration as original Earth-loving human beings should nonetheless never remain silent. And for that beauty we should never sing about, but only sing directly to it. Straightforward, cold, and inornate description in the presence of such living evidence of the flowering speech of the Holy in the Seed would be death of both the beauty and the speaker. Even if we always fail when we speak, we must be willing to fail magnificently, for even an eloquent failure, if in the service of life, feeds the Divine. Is it not a magical thing, this life, when just a little ash, cinder, and unclear water can arrange themselves into a beautiful old woman who sways, lifts, kisses, loves, sickens, argues, loses, bears up under it all, and, wrinkling, still lives under all that and yet feeds the Holy in Nature by just the way she moves barefoot down a path? If we can find the hearts, tongues, and brightness of our original souls, broken or not, then no matter from what mess we might have sprung today, we would be like those old-time speakers of life; every one of us would have it in our nature to feel obligated by such true living beauty as to know we have to say something in its presence if only for our utter feeling of awe. For, finally learning to approach something respectfully with love, slowly with the courtesy of an ornate indirectness, not describing what we see but praising the magnificence of her half-smiles of grief and persistent radiance rolling up from the weight-bearing thumping of her fine, well-oiled dusty old feet shuffling toward the dawn reeds at the edge of her part of the lake to fetch a head-balanced little clay jar of water to cook the family breakfast, we would know why the powerful Father Sun himself hurries to get his daily glimpse of her, only rising early because she does.

As long as the egoic mind is running your life, you cannot truly be at ease; you cannot be at peace or fulfilled except for brief intervals when you obtained what you wanted, when a craving has just been fulfilled. Since the ego is a derived sense of self, it needs to identify with external things. It needs to be both defended and fed constantly. The most common ego identifications have to do with possessions, the work you do, social status and recognition, knowledge and edu-cation, physical appearance, special abilities, relationships, personal and family history, belief systems, and often also political, nationalis-tic, racial, religious, and other collective identifications. None of these is you.

It Africans were left in peace on their own lands, Europeans would have to offer them the benefits of white civilization in real earnest before they could obtain the African labour which they want so much. They would have to offer the African a way of life which was really superior to the one his fathers lived before, and a share in the prosperity given them by their command of science. They would have to let the African choose what parts of European culture could be beneficially transplanted, and how they could be adapted … The African is conditioned, by cultural and social institutions of centuries, to a freedom of which Europe has little conception, and it is not in his nature to accept serfdom for ever.

Separated from the rest of Europe, she has contracted an unsocial habit of manners, and imagines in others the jealousy she creates in herself. never long satisfied with peace, she supposes the discontent universal, and buoyed up with her own importance, conceives herself the only object pointed at. The expression has been often used, and always with a fraudulent design; for when the idea of a natural enemy is conceived, it prevents all other inquiries and the real cause of the quarrel is hidden in the universality of the conceit. Men start at the notion of a natural enemy, and ask no other question. The cry obtains credit like the alarm of a mad dog, and is one of those kind of tricks, which, by operating on the common passions, secures their interest through their folly.

To feel anger on behalf of one's friends does not show a loving, but a weak mind: it is admirable and worthy conduct to stand forth as the defender of one's parents, children, friends, and countrymen, at the call of duty itself, acting of one's own free will, forming a deliberate judgment, and looking forward to the future, not in an impulsive, frenzied fashion. No passion is more eager for revenge than anger, and for that very reason it is unapt to obtain it: being over hasty and frantic, like almost all desires, it hinders itself in the attainment of its own object, and therefore has never been useful either in peace or war: for it makes peace like war, and when in arms forgets that Mars belongs to neither side, and falls into the power of the enemy, because it is not in its own.

The terror of the Roman arms added weight and dignity to the moderation of the emperors. They preserved peace by a constant preparation for war; and while justice regulated their conduct, they announced to the nations on their confines that they were as little disposed to endure as to offer an injury. The military strength, which it had been sufficient for Hadrian and the elder Antoninus to display, was exerted against the Parthians and the Germans by the emperor Marcus. The hostilities of the barbarians provoked the resentment of that philosophic monarch, and, in the prosecution of a just defence, Marcus and his generals obtained many signal victories, both on the Euphrates and on the Danube. The military establishment of the Roman empire, which thus assured either its tranquillity or success, will now become the proper and important object of our attention.

All willing springs from lack, from deficiency, and thus from suffering. Fulfilment brings this to an end; yet for one wish that is fulfilled there remain at least ten that are denied. Further, desiring lasts a long time, demands and requests go on to infinity; fulfilment is short and meted out sparingly. But even the final satisfaction itself is only apparent; the wish fulfilled at once makes way for a new one; the former is a known delusion, the latter a delusion not as yet known. No attained object of willing can give a satisfaction that lasts and no longer declines; but it is always like the alms thrown to a beggar, which reprieves him today so that his misery may be prolonged till tomorrow. Therefore, so long as our consciousness is filled by our will, so long as we are given up to the throng of desires with its constant hopes and fears, so long as we are the subject of willing, we never obtain lasting happiness or peace.

In the wake of his breakdown, Oswaldo had become hyperattuned to the way he, and people like him, were perceived. For his first three years at Yale, he'd been frustrated by these perceptions, feeling that they were inescapable, allowing that caged feeling to overwhelm him. The perspective granted him by two weeks of near total isolation had led him to believe that he––and in a much bigger way, Rob––had only propagated the ignorance of their peers. Because they did get stoned all the time, they did get angry, they did dress like thugs, they did talk shit about a college education that might set them up for fulfilling lives, they did set themselves apart. For Oswaldo, the issue had ceased to be a philosophical and historical one, and instead had come to revolve around a simple goal: to graduate from Yale without making that task harder than it needed to be. After all, that was the point of college––not freedom, not alcohol, not relationships, but to obtain a degree.

Noble morality! and consistent with the cautious prudence of a little soul that cannot extend its views beyond the present minute division of existence. If all the faculties of woman's mind are only to be cultivated as they respect her dependence on man; if, when she obtains a husband she has arrived at her goal, and meanly proud, is satisfied with such a paltry crown, let her grovel contentedly, scarcely raised by her employments above the animal kingdom; but, if she is struggling for the prize of her high calling, let her cultivate her understanding without stopping to consider what character the husband may have whom she is destined to marry. Let her only determine, without being too anxious about present happiness, to acquire the qualities that ennoble a rational being, and a rough, inelegant husband may shock her taste without destroying her peace of mind. She will not model her soul to suit the frailties of her companion, but to bear with them: his character may be a trial, but not an impediment to virtue.

THESSALONIANS 5 Now concerning  wthe times and the seasons, brothers, [1]  xyou have no need to have anything written to you. 2For you yourselves are fully aware that  ythe day of the Lord will come like a thief in the night. 3While people are saying, “There is peace and security,” then  zsudden destruction will come upon them  aas labor pains come upon a pregnant woman, and they will not escape. 4But you  bare not in darkness, brothers, for that day to surprise you like a thief. 5For you are all  cchildren [2] of light, children of the day. We are not of the night or of the darkness. 6So then  dlet us not sleep, as others do, but let us  ekeep awake and  fbe sober. 7For those who sleep, sleep at night, and those who get drunk,  gare drunk at night. 8But since we belong to the day, let us be sober,  hhaving put on the breastplate of  ifaith and love, and for a helmet the hope of salvation. 9For God has not destined us for  jwrath, but  kto obtain salvation through our Lord Jesus Christ, 10 lwho died for us so that whether we are awake or asleep we might live with him. 11Therefore encourage one another and build one another up, just as you are doing.

We, therefore, pray to the most kind Father through you, his only-begotten Son, who for us became man, was crucified and glorified, that he send us out of his treasures the Spirit of sevenfold grace who rested upon you in all fullness: the Spirit, I say, of WISDOM, that we may taste the life-giving flavors of the fruit of the tree of life, which you truly are; the gift also of UNDERSTANDING, by which the intentions of our mind are illumined; the gift of COUNSEL, by which we may follow in your footsteps on the right paths; the gift of FORTITUDE, by which we may be able to weaken the violence of our enemies’ attacks; the gift of KNOWLEDGE, by which we may be filled with the brilliant light of your sacred teaching to distinguish good and evil; the gift of PIETY, by which we may acqire a merciful heart; the gift of FEAR, by which we may draw away from all evil and be set at peace by submitting in awe to your eternal majesty. for you have wished that we ask for these things in that sacred prayer which you have taught us; and now we ask to obtain them, through your cross, for the praise of your most holy name. to you, with the Father and the Holy Spirit, be honor and glory, thanksgiving, beauty and power, forever and ever. Amen. -From Prayer “To Obtain the Seven Gifts of the Holy Spirit” included at the closing The Tree of Life

THE SECRET OF HAPPINESS All of the above are assumptions, unexamined thoughts that are confused with reality. They are stories the ego creates to convince you that you cannot be at peace now or cannot be fully yourself now. Being at peace and being who you are, that is, being yourself, are one. The ego says: Maybe at some point in the future, I can be at peace—if this, that, or the other happens, or I obtain this or become that. Or it says: I can never be at peace because of something that happened in the past. Listen to people’s stories and they could all be entitled “Why I Cannot Be at Peace Now.” The ego doesn’t know that your only opportunity for being at peace is now. Or maybe it does know, and it is afraid that you may find this out. Peace, after all, is the end of the ego. How to be at peace now? By making peace with the present moment. The present moment is the field on which the game of life happens. It cannot happen anywhere else. Once you have made peace with the present moment, see what happens, what you can do or choose to do, or rather what life does through you. There are three words that convey the secret of the art of living, the secret of all success and happiness: One With Life. Being one with life is being one with Now. You then realize that you don’t live your life, but life lives you. Life is the dancer, and you are the dance.

To observe the kingdom of Scotland in 1513 in terms of the strength of the Crown, its relations with its magnates, the quality and administration of its justice, its economy, foreign relations, culture and religious life, is to see a community at some remove from the leaderless country inherited by James I in 1424; yet it is also to see a country still strongly tied to its ancient traditions, customs and ethnic divisions which it either could not, or would not, abandon. By 1513 the Crown was strong, popular, its position in society unassailable. It had both sought and obtained the co-operation of its nobility who were themselves closely bound together by bonds of alliance, and whose status in society was recognised by the strength and closeness its kin groups. It had introduced some useful, constructive statutes and had strengthened its legal procedures. It had sought to inform its legal officers of the body of the law. New and more efficient methods of land registration and of royal revenue collection had been the direct result of the reorganisation of the Chancery, the Exchequer, and of the Secretariat of the Privy Seal. Its economy was buoyant enough to enable a protected merchant class to trade modestly with the Baltic states through Denmark, with Southern Europe through its Staple in Flanders, with England and France. Through its many embassies abroad it pursued, as far as possible, constructive peace treaties with the major European powers.

The Sumerian pantheon was headed by an "Olympian Circle" of twelve, for each of these supreme gods had to have a celestial counterpart, one of the twelve members of the Solar System. Indeed, the names of the gods and their planets were one and the same (except when a variety of epithets were used to describe the planet or the god's attributes). Heading the pantheon was the ruler of Nibiru, ANU whose name was synonymous with "Heaven," for he resided on Nibiru. His spouse, also a member of the Twelve, was called ANTU. Included in this group were the two principal sons of ANU: E.A ("Whose House Is Water"), Anu's Firstborn but not by Antu; and EN.LIL ("Lord of the Command") who was the Heir Apparent because his mother was Antu, a half sister of Anu. Ea was also called in Sumerian texts EN.KI ("Lord Earth"), for he had led the first mission of the Anunnaki from Nibiru to Earth and established on Earth their first colonies in the E.DIN ("Home of the Righteous Ones")—the biblical Eden. His mission was to obtain gold, for which Earth was a unique source. Not for ornamentation or because of vanity, but as away to save the atmosphere of Nibiru by suspending gold dust in that planet's stratosphere. As recorded in the Sumerian texts (and related by us in The 12th Planet and subsequent books of The Earth Chronicles), Enlil was sent to Earth to take over the command when the initial extraction methods used by Enki proved unsatisfactory. This laid the groundwork for an ongoing feud between the two half brothers and their descendants, a feud that led to Wars of the Gods; it ended with a peace treaty worked out by their sister Ninti (thereafter renamed Ninharsag). The inhabited Earth was divided between the warring clans. The three sons of Enlil—Ninurta, Sin, Adad—together with Sin's twin children, Shamash (the Sun) and Ishtar (Venus), were given the lands of Shem and Japhet, the lands of the Semites and Indo-Europeans: Sin (the Moon) lowland Mesopotamia; Ninurta, ("Enlil's Warrior," Mars) the highlands of Elam and Assyria; Adad ("The Thunderer," Mercury) Asia Minor (the land of the Hittites) and Lebanon. Ishtar was granted dominion as the goddess of the Indus Valley civilization; Shamash was given command of the spaceport in the Sinai peninsula. This division, which did not go uncontested, gave Enki and his sons the lands of Ham—the brown/black people—of Africa: the civilization of the Nile Valley and the gold mines of southern and western Africa—a vital and cherished prize. A great scientist and metallurgist, Enki's Egyptian name was Ptah ("The Developer"; a title that translated into Hephaestus by the Greeks and Vulcan by the Romans). He shared the continent with his sons; among them was the firstborn MAR.DUK ("Son of the Bright Mound") whom the Egyptians called Ra, and NIN.GISH.ZI.DA ("Lord of the Tree of Life") whom the Egyptians called Thoth (Hermes to the Greeks)—a god of secret knowledge including astronomy, mathematics, and the building of pyramids. It was the knowledge imparted by this pantheon, the needs of the gods who had come to Earth, and the leadership of Thoth, that directed the African Olmecs and the bearded Near Easterners to the other side of the world. And having arrived in Mesoamerica on the Gulf coast—just as the Spaniards, aided by the same sea currents, did millennia later—they cut across the Mesoamerican isthmus at its narrowest neck and—just like the Spaniards due to the same geography—sailed down from the Pacific coast of Mesoamerica southward, to the lands of Central America and beyond. For that is where the gold was, in Spanish times and before.

There is also another political party, who desire, through the influence of legislation and coercion, to level the world. To say the least, it is a species of robbery; to some it may appear an honorable one, but, nevertheless, it is robbery. What right has any private man to take by force the property of another? The laws of all nations would punish such a man as a thief. Would thousands of men engaged in the same business make it more honorable? . . . I shall not, here, enter into the various manners of obtaining wealth; but would merely state, that any unjust acquisition of it ought to be punished by law. Wealth is generally the representation of labour, industry, and talent. If one man is industrious, enterprising, diligent, careful, and saves property, and his children follow in his steps, and accumulate wealth; and another man is careless, prodigal, and lazy, and his children inherit his poverty, I cannot conceive upon what principles of justice, the children of the idle and profligate have a right to put their hands into the pockets of those who are diligent and careful, and rob them of their purse. Let this principle exist, and all energy and enterprise would be crushed. Men would be afraid of again accumulating, lest they should again be robbed. Industry and talent would have no stimulant, and confusion and ruin would inevitably follow. Again, if you took men's property without their consent, the natural consequence would be that they would seek to retake it the first opportunity; and this state of things would only deluge the world in blood. So that let any of these measures be carried out, even according to the most sanguine hopes of the parties, they would not only bring distress upon others, but also upon themselves; certainly they would not bring about the peace of the world.

Although the founders were often good classicists, they took as a model for the American republic the pre-Julius Caesar Roman Republic. For the record, our word democracy comes from the Greek demokratia, which means, literally, “people-power.” History’s only democracy was instituted at Athens in 508 B.C. by Cleisthenes. Every male citizen over eighteen years of age was a citizen, able to gather with his fellows on a hillside, where, after listening to various demagogues, he could vote with the other citizens on matters of war and peace and anything else that happened to be introduced that day. In 322 B.C. Alexander of Macedon conquered Athens and eliminated their democracy, which was never again to be tried by a proper state (as opposed to an occasional New England town meeting). Current publicists for the American Empire have convinced themselves that if other nations, living as they do in utter darkness, would only hold numerous elections at enormous cost to their polity’s plutocracy (or to the benign empire back of these exercises), perfect government would henceforward obtain as The People had Been Heard: one million votes for Saddam Hussein, let us say, to five against. Although the Athenian system might now be revived through technology, voting through some sort of “safe” cybersystem, no one would wish an uneducated, misinformed majority to launch a war, much less do something meaningful like balance the budget of Orange County, California. One interesting aspect of the Athenian system was the rotation of offices. When Pericles told Sophocles, the poet-dramatist, that it was his turn to be postmaster general or some such dull office, Sophocles said he was busy with a play and that, besides, politics was not his business. To which the great Pericles responded, the man who says politics is no business of his has no business.

The reason the enlightened prince and the wise general conquer the enemy whenever they move and their achievements surpass those of ordinary men is foreknowledge. What is called 'foreknowledge' cannot be elicited from spirits, nor from gods, nor by analogy with past events, nor from calculations. It must be obtained from men who know the enemy situation. There are five sorts of secret agents to be employed. These are native, inside, doubled, expendable, and living. When these five types of agents are all working simultaneously and none knows their method of operation they are called 'The Divine Skein' and are the treasure of a sovereign. Native agents are those of the enemy's country people whom we employ. Inside agents are enemy officials whom we employ. Among the official class there are worthy men who have been deprived of office; others who have committed errors and have been punished. There are sycophants and minions who are covetous of wealth. There are those who wrongly remain long in lowly office; those who have not obtained responsible positions, and those whose sole desire is to take advantage of times of trouble to extend the scope of their own abilities. There are those who are two-faced, changeable, and deceitful, and who are always sitting on the fence. As far as all such are concerned you can secretly inquire after their welfare, reward them liberally with gold and silk, and so tie them to you. Then you may rely on them to seek out the real facts of the situation in their country, and to ascertain its plans directed against you. They can as well create cleavages between the sovereign and his ministers so that these are not in harmonious accord. Doubled agents are enemy spies whom we employ. When the enemy sends spies to pry into my accomplishments or lack of them, I bribe them lavishly, turn them around, and make them my agents. Expendable agents are those of our own spies who are deliberately given fabricated information. We leak information which is actually false and allow our own agents to learn it. When these agents operating in enemy territory are taken by him they are certain to report this false information. The enemy will believe it and make preparations accordingly. But our actions will of course not accord with this, and the enemy will put the spies to death. Sometimes we send agents to the enemy to make a covenant of peace and then attack.

some small counting house on the coast, in some Salem harbor, will be fixture enough. You will export such articles as the country affords, purely native products, much ice and pine timber and a little granite, always in native bottoms. These will be good ventures. To oversee all the details yourself in person; to be at once pilot and captain, and owner and underwriter; to buy and sell and keep the accounts; to read every letter received, and write or read every letter sent; to superintend the discharge of imports night and day; to be upon many parts of the coast almost at the same time—often the richest freight will be discharged upon a Jersey shore;—to be your own telegraph, unweariedly sweeping the horizon, speaking all passing vessels bound coastwise; to keep up a steady despatch of commodities, for the supply of such a distant and exorbitant market; to keep yourself informed of the state of the markets, prospects of war and peace everywhere, and anticipate the tendencies of trade and civilization—taking advantage of the results of all exploring expeditions, using new passages and all improvements in navigation;—charts to be studied, the position of reefs and new lights and buoys to be ascertained, and ever, and ever, the logarithmic tables to be corrected, for by the error of some calculator the vessel often splits upon a rock that should have reached a friendly pier—there is the untold fate of La Prouse;—universal science to be kept pace with, studying the lives of all great discoverers and navigators, great adventurers and merchants, from Hanno and the Phoenicians down to our day; in fine, account of stock to be taken from time to time, to know how you stand. It is a labor to task the faculties of a man—such problems of profit and loss, of interest, of tare and tret, and gauging of all kinds in it, as demand a universal knowledge. I have thought that Walden Pond would be a good place for business, not solely on account of the railroad and the ice trade; it offers advantages which it may not be good policy to divulge; it is a good port and a good foundation. No Neva marshes to be filled; though you must everywhere build on piles of your own driving. It is said that a flood-tide, with a westerly wind, and ice in the Neva, would sweep St. Petersburg from the face of the earth. As this business was to be entered into without the usual capital, it may not be easy to conjecture where those means, that will still be indispensable to every such undertaking, were to be obtained.

... we find a complete contradiction in our wishing to live without suffering, a contradiction that is therefore implied by the frequently used phrase “blessed life.” This will certainly be clear to the person who has fully grasped my discussion that follows. This contradiction is revealed in this ethic of pure reason itself by the fact that the Stoic is compelled to insert a recommendation of suicide in his guide to the blissful life (for this is what his ethics always remains). This is like the costly phial of poison to be found among the magnificent ornaments and apparel of oriental despots, and is for the case where the sufferings of the body, incapable of being philosophized away by any principles and syllogisms, are paramount and incurable. Thus its sole purpose, namely blessedness, is frustrated, and nothing remains as a means of escape from pain except death. But then death must be taken with unconcern, just as is any other medicine. Here a marked contrast is evident between the Stoic ethics and all those other ethical systems mentioned above. These ethical systems make virtue directly and in itself the aim and object, even with the most grievous sufferings, and will not allow a man to end his life in order to escape from suffering. But not one of them knew how to express the true reason for rejecting suicide, but they laboriously collected fictitious arguments of every kind. This true reason will appear in the fourth book in connexion with our discussion. But the above-mentioned contrast reveals and confirms just that essential difference to be found in the fundamental principle between the Stoa, really only a special form of eudaemonism, and the doctrines just mentioned, although both often agree in their results, and are apparently related. But the above-mentioned inner contradiction, with which the Stoic ethics is affected even in its fundamental idea, further shows itself in the fact that its ideal, the Stoic sage as represented by this ethical system, could never obtain life or inner poetical truth, but remains a wooden, stiff lay-figure with whom one can do nothing. He himself does not know where to go with his wisdom, and his perfect peace, contentment, and blessedness directly contradict the nature of mankind, and do not enable us to arrive at any perceptive representation thereof. Compared with him, how entirely different appear the overcomers of the world and voluntary penitents, who are revealed to us, and are actually produced, by the wisdom of India; how different even the Saviour of Christianity, that excellent form full of the depth of life, of the greatest poetical truth and highest significance, who stands before us with perfect virtue, holiness, and sublimity, yet in a state of supreme suffering.

Life is not permanent problems with the goal of obtaining peace. Its permanent peace with occasional problems.

If we are at a constant state of peace it is easier to have mental clarity. With mental clarity it is easier to memorize, retain, and recall the word of God. The more you grow in the Lord in these areas the easier it becomes to retain the word of God if applied correctly. Much like the statement, “the rich get richer” even so the “godly get godlier.” The best way to exercise ourselves mentally is also the same way we exercise ourselves in godliness. As we exercise ourselves towards godliness, we obtain the mind of Christ. A mind which is a loving, sober, holy, and a peacefully, wise mind. When seeking to memorize large amount of text it causes stress on the brain. As it is written, “And further, my son, be admonished by these. Of making many books there is no end, and much study is wearisome to the flesh.” Ecc 12:12  If we are not at peace within ourselves, but tired or stressed out already, then it only adds fuel to the fire. A fire we are trying to put out. Similarly, if we are overly excited it can also be difficult to tame our mind. An overly excited mind can act like a raging bull trampling about wherever it desires. In such a case we need to learn self-discipline. If it is hard for us to grapple our thoughts because our thoughts are running a rampage then we need to discipline ourselves to sit in the presence of the Spirit and have a mind that is at peace. Therefore it is good to meditate on the presence of the Lord and relax before you memorize that you may be ready for the memorizing marathon. Usually if you’re tired or very stressed out that is a time to take a break and rest in the Lord. Make sure you’re both getting plenty of sleep and resting in the presence of the Lord. By continuing in His spirit it will be easier to meditate on Him and His word when the time comes. As we stated before a marathon runner is mindful of their diet. Likewise certain foods can give us a cloudy head, whereas others can give us clarity. When we eat right it helps our mental state. By eating processed foods, refined sugars, highly salty foods, and highly fatty foods it can affect the mind so that it’s hard to think. There have been studies which have proven that after eating fast food many people become depressed, tired, and drowsy. But to keep yourself alert and healthy, it is better to eat whole grain foods, fewer salty foods, less foods high in fat, higher protein foods, and whole foods. Whole foods are foods with no processing. Such as eggs, unprocessed meats (chicken breasts, etc.), whole grains (oatmeal, rice, whole wheat flour etc).

We can never obtain peace in the outer world until we make peace with ourselves.

How we obtain our rewards and how they are marketed are always moral issues.

2 Peter 1:1 Simon Peter, a servant and an apostle of Jesus Christ, to them that have obtained like precious faith with us through the righteousness of God and our Saviour Jesus Christ: 2 Grace and peace be multiplied unto you through the knowledge of God, and of Jesus our Lord, 3 According as his divine power hath given unto us all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue:

and offered them little in any event. There was even talk of pressuring North Korea to demilitarize significantly. The Chinese wished for peace, not conflict, in the region and James Marshall was the president’s man to make it happen. Lifelong friends, they had both excelled in their fields, President Jack King in the military and James Marshall in business. When James had announced his retirement on his fifty-fifth birthday, President King had pounced; Marshall was perfect to obtain the treaties that would secure the Far East. Jack loved and trusted him like a brother. With over four hundred million dollars in the bank, all James Marshall had wanted was to enjoy life but he’d never let Jack down and he’d certainly never

Unite your soul to God by means of hearty faith and you will be able to accomplish everything. Do powerful, invisible, ever-watchful enemies wage war against you? You will conquer them. Are these enemies visible, outward? You will conquer them also. Do passions rend you? You will overcome them. Are you crushed with sorrows? You will get over them. Have you fallen into despondency? You will obtain courage. With faith you will be able to conquer everything, and even the Kingdom of Heaven will be yours. Faith is the greatest blessing of the earthly life; it unites the man to God, and makes him strong and victorious through Him. "He that is joined unto the Lord is one Spirit.

Darius found no peace within his spirit, found no rest, and obtained nothing but brief satisfaction by justly killing evil men for their wrongdoings. Nothing could eradicate the nightmares which plagued his sleep.

Even before the first Soviet tanks crossed into Afghanistan in 1979, a movement of Islamists had sprung up nationwide in opposition to the Communist state. They were, at first, city-bound intellectuals, university students and professors with limited countryside appeal. But under unrelenting Soviet brutality they began to forge alliances with rural tribal leaders and clerics. The resulting Islamist insurgents—the mujahedeen—became proxies in a Cold War battle, with the Soviet Union on one side and the United States, Pakistan, and Saudi Arabia on the other. As the Soviets propped up the Afghan government, the CIA and other intelligence agencies funneled millions of dollars in aid to the mujahedeen, along with crate after crate of weaponry. In the process, traditional hierarchies came radically undone. When the Communists killed hundreds of tribal leaders and landlords, young men of more humble backgrounds used CIA money and arms to form a new warrior elite in their place. In the West, we would call such men “warlords.” In Afghanistan they are usually labeled “commanders.” Whatever the term, they represented a phenomenon previously unknown in Afghan history. Now, each valley and district had its own mujahedeen commanders, all fighting to free the country from Soviet rule but ultimately subservient to the CIA’s guns and money. The war revolutionized the very core of rural culture. With Afghan schools destroyed, millions of boys were instead educated across the border in Pakistani madrassas, or religious seminaries, where they were fed an extreme, violence-laden version of Islam. Looking to keep the war fueled, Washington—where the prevailing ethos was to bleed the Russians until the last Afghan—financed textbooks for schoolchildren in refugee camps festooned with illustrations of Kalashnikovs, swords, and overturned tanks. One edition declared: Jihad is a kind of war that Muslims fight in the name of God to free Muslims.… If infidels invade, jihad is the obligation of every Muslim. An American text designed to teach children Farsi: Tey [is for] Tofang (rifle); Javed obtains rifles for the mujahedeen Jeem [is for] Jihad; Jihad is an obligation. My mom went to the jihad. The cult of martyrdom, the veneration of jihad, the casting of music and cinema as sinful—once heard only from the pulpits of a few zealots—now became the common vocabulary of resistance nationwide. The US-backed mujahedeen branded those supporting the Communist government, or even simply refusing to pick sides, as “infidels,” and justified the killing of civilians by labeling them apostates. They waged assassination campaigns against professors and civil servants, bombed movie theaters, and kidnapped humanitarian workers. They sabotaged basic infrastructure and even razed schools and clinics. With foreign backing, the Afghan resistance eventually proved too much for the Russians. The last Soviet troops withdrew in 1989, leaving a battered nation, a tottering government that was Communist in name only, and a countryside in the sway of the commanders. For three long years following the withdrawal, the CIA kept the weapons and money flowing to the mujahedeen, while working to block any peace deal between them and the Soviet-funded government. The CIA and Pakistan’s spy agency pushed the rebels to shell Afghan cities still under government control, including a major assault on the eastern city of Jalalabad that flattened whole neighborhoods. As long as Soviet patronage continued though, the government withstood the onslaught. With the collapse of the Soviet Union in late 1991, however, Moscow and Washington agreed to cease all aid to their respective proxies. Within months, the Afghan government crumbled. The question of who would fill the vacuum, who would build a new state, has not been fully resolved to this day.