Pillar Best Quotes

Having faith in God did not mean sitting back and doing nothing. It meant believing you would find success if you did your best honestly and energetically.

Hunger is the best seasoning.

But the lesson of Abraham's story is that God demands the best we have to offer, that which is most precious to us.

The best way to succeed is to have a specific Intent, a clear Vision, a plan of Action, and the ability to maintain Clarity. Those are the Four Pillars of Success. It never fails!

Ideally, of course, a relationship is best, but then how many people are capable of deep feeling? Practically none.

A summer rain had left the night clean and sparkling with drops of water. I leaned against the end pillar of the gallery, my head touching the soft tendrils of a jasmine which grew there in a constant battle with a wisteria, and I thought of what lay before me throughout the world and throughout time, and resolved to go about it delicately and reverently, learning that from each thing which would take me best to another.

To live consciously means to seek to be aware of everything that bears on our actions, purposes, values, and goals—to the best of our ability, whatever that ability may be—and to behave in accordance with that which we see and know.

I cannot organize my behaviour optimally if my goal is merely "to do my best." The assignment is too vague.

The pillars of traditional healing were 1) connection to clan and the natural world; 2) regulating rhythm through dance, drumming, and song; 3) a set of beliefs, values, and stories that brought meaning to even senseless, random trauma; and 4) on occasion, natural hallucinogens or other plant-derived substances used to facilitate healing with the guidance of a healer or elder. It is not surprising that today’s best practices in trauma treatment are basically versions of these four things

He did not really understand the game they were playing: in his world, the best way to get something was to deserve it, not to toady to the giver.

I’ve worked with volunteers before,” he began. “It’s important not to… not to treat them like servants. We may feel that they are laboring to obtain a heavenly reward, and should therefore work harder than they would for money; but they don’t necessarily take that attitude. They feel they’re working for nothing, and doing a great kindness to us thereby; and if we seem ungrateful they will work slowly and make mistakes. It will be best to rule them with a light touch.

The best motivation is self-motivation. the guy says, "I wish someone would come by and turn me on." What if they don't show up? You've got to have a better plan for your life.

Abraham was asked to sacrifice his only son. God no longer asks for blood sacrifices, for the ultimate sacrifice has been made. But the lesson of Abraham's story is that God demands the best we have to offer, that which is most precious to us.

All the great groups that stood about the Cross represent in one way or another the great historical truth of the time; that the world could not save itself. Man could do no more. Rome and Jerusalem and Athens and everything else were going down like a sea turned into a slow cataract. Externally indeed the ancient world was still at its strongest; it is always at that moment that the inmost weakness begins. But in order to understand that weakness we must repeat what has been said more than once; that it was not the weakness of a thing originally weak. It was emphatically the strength of the world that was turned to weakness and the wisdom of the world that was turned to folly. In this story of Good Friday it is the best things in the world that are at their worst. That is what really shows us the world at its worst. It was, for instance, the priests of a true monotheism and the soldiers of an international civilisation. Rome, the legend, founded upon fallen Troy and triumphant over fallen Carthage, had stood for a heroism which was the nearest that any pagan ever came to chivalry. Rome had defended the household gods and the human decencies against the ogres of Africa and the hermaphrodite monstrosities of Greece. But in the lightning flash of this incident, we see great Rome, the imperial republic, going downward under her Lucretian doom. Scepticism has eaten away even the confident sanity of the conquerors of the world. He who is enthroned to say what is justice can only ask: ‘What is truth?’ So in that drama which decided the whole fate of antiquity, one of the central figures is fixed in what seems the reverse of his true role. Rome was almost another name for responsibility. Yet he stands for ever as a sort of rocking statue of the irresponsible. Man could do no more. Even the practical had become the impracticable. Standing between the pillars of his own judgement-seat, a Roman had washed his hands of the world.

The best fact I know is that kindred souls collect like dew to morning thistle. So if any of this gets out of hand, or collapses to pillars of bromide and dust, or our solitary struggle is cheapened and dashed, I'll die knowing we were all stupid in stupid togetherness, and the allure, lustre, good in that phrase consoles my wanting spirit, that we made it all too messy, but kicked out the jams in the process.

You don't need to go running from pillar to post looking for what God looks like.

Having faith in God did not mean sitting back and doing nothing. It meant believing that you would find success if you did your best honestly and energetically.

In your opinion, what would be the best way of summarizing the long pontificate of John Paul II? All those very productive years can be traced back to the three pillars of his interior life, which were the Cross, the Eucharist, and the Blessed Virgin, Crux, Hostia, et Virgo. His extraordinary faith sought the foundations for its strength only in the most ordinary tools of the Christian life. Before

In times of old when I was new And Hogwarts barely started The founders of our noble school Thought never to be parted: United by a common goal, They had the selfsame yearning, To make the world’s best magic school And pass along their learning. “Together we will build and teach!” The four good friends decided And never did they dream that they Might someday be divided, For were there such friends anywhere As Slytherin and Gryffindor? Unless it was the second pair Of Hufflepuff and Ravenclaw? So how could it have gone so wrong? How could such friendships fail? Why, I was there and so can tell The whole sad, sorry tale. Said Slytherin, “We’ll teach just those Whose ancestry is purest.” Said Ravenclaw, “We’ll teach those whose Intelligence is surest.” Said Gryffindor, “We’ll teach all those With brave deeds to their name.” Said Hufflepuff, “I’ll teach the lot, And treat them just the same.” These differences caused little strife When first they came to light, For each of the four founders had A House in which they might Take only those they wanted, so, For instance, Slytherin Took only pure-blood wizards Of great cunning, just like him, And only those of sharpest mind Were taught by Ravenclaw While the bravest and the boldest Went to daring Gryffindor. Good Hufflepuff, she took the rest, And taught them all she knew, Thus the Houses and their founders Retained friendships firm and true. So Hogwarts worked in harmony For several happy years, But then discord crept among us Feeding on our faults and fears. The Houses that, like pillars four, Had once held up our school, Now turned upon each other and, Divided, sought to rule. And for a while it seemed the school Must meet an early end, What with dueling and with fighting And the clash of friend on friend And at last there came a morning When old Slytherin departed And though the fighting then died out He left us quite downhearted. And never since the founders four Were whittled down to three Have the Houses been united As they once were meant to be. And now the Sorting Hat is here And you all know the score: I sort you into Houses Because that is what I’m for, But this year I’ll go further, Listen closely to my song: Though condemned I am to split you Still I worry that it’s wrong, Though I must fulfill my duty And must quarter every year Still I wonder whether Sorting May not bring the end I fear. Oh, know the perils, read the signs, The warning history shows, For our Hogwarts is in danger From external, deadly foes And we must unite inside her Or we’ll crumble from within. I have told you, I have warned you. . . . Let the Sorting now begin. The hat became motionless once more;

most politicians, she's fooled them by promising the impossible," the Pillar says. "Did you ever notice if you promise the possible, people won't believe you?

That Alice is horrible," the Pillar mumbles. "In the real book, she wore yellow, not blue. Blue is Disney's doing."    "You

You know what insane people are, Alice?" the Pillar says. "They are just sane people who know too much." "I

But the best things in life never come easy—

We often “help” best by talking but “serve” best by listening; “help” by actions but “serve” by actions and simple presence.

One of the best things you can do is to write down one hundred things you want to accomplish before you die.

There was Mary Pickford, who called Frances “the pillar of my career,” for she had written Rebecca of Sunnybrook Farm, Pollyanna, A Little Princess, and a dozen more of Pickford’s greatest successes. Frances was also her best friend and had seen her through her divorce from Owen Moore and marriage to Douglas Fairbanks; Frances and Mary had even honeymooned with their new husbands together in Europe. Irving Thalberg was the “boy genius of Hollywood,” but Frances called him “my rock of Gibraltar” and he was the only man in the room whose opinion she truly valued and respected. He in turn “adored her and trusted her completely.

When the children of Israel left Egypt, they were guided by the pillar of cloud by day, and the pillar of fire by night. For them, this did not seem to be a problem. For me, it was an enormous problem. The pillar of cloud was a fog, perplexing and impossible. I didn't understand the ground rules. The daily world was a world of Strange Notions, without form, and therefore void. I comforted myself as best I could by always rearranging their version of the facts

It seems a miracle that we should last so much as a single day. There is no antidote, he writes, against the opium of time. The winter sun shows how soon the light fades from the ash, how soon night enfolds us. Hour upon hour is added to the sum. Time itself grows old. Pyramids, arches and obelisks are melting pillars of snow. Not even those who have found a place amidst the heavenly constellations have perpetuated their names: Nimrod is lost to Orion, and Osiris in the Dog Star. Indeed, old families last not three oaks. To set one's name to a work gives no one a title to be remembered, for who knows how many of the best men have gone without a trace? The iniquity of oblivion blindly scatters her poppyseed and when wretchedness falls upon us one summer's day like snow, all we wish for is to be forgotten.

A fruitlessly worrying male is a nuisance. The best thing he can do is to disguise his worry, and stand staunchly by, impersonating a pillar of strength while performing certain practical and organizational services. I offer you the fruit of somewhat intensive experience.

To him it seemed a miracle that we should last so much as a single day. There is no antidote, he writes, against the opium of time. The winter sun shows how soon the light fades from the ash, how soon night enfolds us. Hour upon hour is added to the sum. Time itself grows old. Pyramids, arches and obelisks are melting pillars of snow. Not even those who have found a place amidst the heavenly constellations have perpetuated their names: Nimrod is lost in Orion, and Osiris in the Dog Star. Indeed, old families last not three oaks. To set one’s name to a work gives no one a title to be remembered, for who knows how many of the best of men have gone without a trace? The iniquity of oblivion blindly scatters her poppyseed and when wretchedness falls upon us one summer’s day like snow, all we wish for is to be forgotten.

Interestingly, if the researchers used only the single film that the movie fans ranked as most analogous to the new release, predictive power collapsed. What seemed like the single best analogy did not do well on its own. Using a full “reference class” of analogies—the pillar of the outside view—was immensely more accurate.

After he and this girl split up in Paris, Roger was on the town; really on the town. He joked about it and made fun of himself; but he was very angry inside for having made such a profound fool of himself and he took his talent for being faithful to people, which was the best one he had, next to the ones for painting and writing and his various good human and animal traits, and beat and belaboured that talent miserably. He was no good to anyone when he was on the town, especially to himself, and he knew it and hated it and he took pleasure in pulling down the pillars of the temple. It was a very good and strongly built temple and when it is constructed inside yourself it is not so easy to pull down. But he did as good a job as he could.

In general, we store away our experiences and make use of timeworn phrases—nice, ready-made, reassuring stylizations that give us a sense of colloquial normality. But in this way, either knowingly or unknowingly, we reject everything that, to be said fully, would require effort and a torturous search for words. Honest writing forces itself to find words for those parts of our experience that are hidden and silent. On one hand, a good story, or, rather, the kind of story I like best, narrates an experience—for example, friendship—following specific conventions that render it recognizable and riveting; on the other hand, it sporadically reveals the magma running beneath the pillars of convention. The fate of a story that tends toward truth by pushing stylizations to their limit depends on the extent to which the reader really wants to face up to herself.

Today is another day! Yesterday is gone but not its memories. There were so many things we expected yesterday which did not happen and what we least expected happened instead. Some are still expecting something. Expectation is a pillar of life. We all do have our expectations for today. Though we may or we may not be able to tell with certainty how our expectations would materialize. We ought to take life easy. Well, it may not be so easy to take it easy but, take it easy! Stay focused and entrust your trust in God. After all what you least expects can happen; serendipity can visit you and stay with you forever at a twinkle of an eye. The coin of life can however turn within a moment of time and your expectations can become a big had I know and a night mare; the vicissitudes of life can rob you at any moment of time. No one knows what the next second really holds. What matters in life is to do what matter; plant the seed of life God has entrusted in your hands and dare to ensure its abundant fruitfulness. The very problem in life is living to neglect the very reasons why you are living because of the problems you may face in living why you must live. When you trade why you must live for why you must not live, you are ruled by what you know but you do not know how it is ruling you. Once we have life, let us live for life all about living and living life is life!

Dr Smart-Allick, of Narkover, gave a powerful address in the Speech Hall last night. He said that it was not always the timid fellow, with four conventional aces in his hand, who won the highest honours, '"it is often," he said, "the fifth ace that makes all the difference between success and failure." He was loudly cheered from the fifth-form benches and at the end of the address a young master swarmed up a pillar and threw playing cards down among the boys.

Things are not yet perfect, of course,’ sighed the Collector. ‘All the same, I should go so far as to say that in the long run a superior civilization such as ours is irresistible. By combining our advances in science and in morality we have so obviously found the best way of doing things. Truth cannot be resisted! Er, that’s to say, not successfully,’ the Collector added as a round shot struck the corner of the roof and toppled one of the pillars of the verandah

In the centre of my library there is a wooden pillar propping up the ceiling, and preventing it, so I am told, from tumbling about our ears; and round this pillar, from floor to ceiling, I have had shleves fixed, and on these shelves are all the books that I have read again and again, and hope to read many times more — all the books, that is, that I love quite the best. In the bookcases round the walls are many that I love, but here in the centre of the room and easiest to get at, are those I love the best — the very elect among my favourites.

I drew a long breath so I could point out to her all the fallacies in her argument, but then I thought; why? Out of an overwhelming duty to the truth? Fuck, as I may have observed before, the truth. If it was here, would it go out of its way to defend me? Unlikely. The truth is utterly selfish and doesn’t give a damn about anyone else. Serving the truth is like serving the empire. Nobody thanks you for it and you die poor. Besides, what is the truth, anyway? In a court of law, it’s the testimony of credible witnesses corroborating each other. She’d been a witness and she knew what she saw. So was I, but even my mother wouldn’t say I was credible. And there’d been hundreds of people there, all rock-solid upright pillars of Dejauzi society. And when I stabbed myself, there were loads of people watching, and they saw what happened with their own eyes. And, come to that, Alyattes was now the nephew of the old emperor and the rightful heir to the throne. He hadn’t been until quite recently, but pretty soon anyone who could testify against his claim would be dead or singing a very different tune, and what was once a lie would become the truth, official, carved on the lintels of triumphal arches; and if you can’t believe what you read on a government arch, what can you believe? All the books would tell it that way, and in a thousand years’ time it will be the truth, just as what was once the bottom of the sea is now a mountaintop. Ask the wise men at the university what truth is and they’ll tell you it’s the consensus of informed and qualified scholars, based on the best evidence available. Availability is governed by what gets burned in the meanwhile, but I see no real problem with that. All living things change or else they die, and why should the truth be any different?

March 10 MORNING “In my prosperity I said I shall never be moved.” — Psalm 30:6 “MOAB is settled on his lees, he hath not been emptied from vessel to vessel.” Give a man wealth; let his ships bring home continually rich freights; let the winds and waves appear to be his servants to bear his vessels across the bosom of the mighty deep; let his lands yield abundantly: let the weather be propitious to his crops; let uninterrupted success attend him; let him stand among men as a successful merchant; let him enjoy continued health; allow him with braced nerve and brilliant eye to march through the world, and live happily; give him the buoyant spirit; let him have the song perpetually on his lips; let his eye be ever sparkling with joy — and the natural consequence of such an easy state to any man, let him be the best Christian who ever breathed, will be presumption; even David said, “I shall never be moved;” and we are not better than David, nor half so good. Brother, beware of the smooth places of the way; if you are treading them, or if the way be rough, thank God for it. If God should always rock us in the cradle of prosperity; if we were always dandled on the knees of fortune; if we had not some stain on the alabaster pillar; if there were not a few clouds in the sky; if we had not some bitter drops in the wine of this life, we should become intoxicated with pleasure, we should dream “we stand;” and stand we should, but it would be upon a pinnacle; like the man asleep upon the mast, each moment we should be in jeopardy. We bless God, then, for our afflictions; we thank Him for our changes; we extol His name for losses of property; for we feel that had He not chastened us thus, we might have become too secure. Continued worldly prosperity is a fiery trial. “Afflictions, though they seem severe, In mercy oft are sent.

He had no desire to eke out a living from the land as his family had during his childhood. He and Saphira were a Rider and dragon; their doom and their destiny was to fly at the forefront of history, not to sit before a fire and grow fat and lazy. And then there was Arya. If he and Saphira lived in Palancar Valley, he would see her rarely, if at all. “No,” said Eragon, and the word was like a hammerblow in the silence. “I don’t want to go back.” A cold tingle crawled down his spine. He had known he had changed since he, Brom, and Saphira had set out to track down the Ra’zac, but he had clung to the belief that, at his core, he was still the same person. Now he understood that this was no longer true. The boy he had been when he first set foot outside of Palancar Valley had ceased to exist; Eragon did not look like him, he did not act like him, and he no longer wanted the same things from life. He took a deep breath and then released it in a long, shuddering sigh as the truth sank into him. “I am not who I was.” Saying it aloud seemed to give the thought weight. Then, as the first rays of dawn brightened the eastern sky over the ancient island of Vroengard, where the Riders and dragons had once lived, he thought of a name--a name such as he had not thought of before--and as he did, a sense of certainty came over him. He said the name, whispered it to himself in the deepest recesses of his mind, and all his body seemed to vibrate at once, as if Saphira had struck the pillar beneath him. And then he gasped, and he found himself both laughing and crying--laughing that he had succeeded and for the sheer joy of comprehension; crying because all his failings, all the mistakes he had made, were now obvious to him, and he no longer had any delusions to comfort himself with. “I am not who I was,” he whispered, gripping the edges of the column, “but I know who I am.” The name, his true name, was weaker and more flawed than he would have liked, and he hated himself for that, but there was also much to admire within it, and the more he thought about it, the more he was able to accept the true nature of his self. He was not the best person in the world, but neither was he the worst.

an idle threat, for Nuri Said with the guns had gone back to Guweira. There were only one hundred and eighty Turks in the village, but they had supporters in the Muhaisin, a clan of the peasantry; not for love so much as because Dhiab, the vulgar head-man of another faction, had declared for Feisal. So they shot up at Nasir a stream of ill-directed bullets. The Howeitat spread out along the cliffs to return the peasants' fire. This manner of going displeased Auda, the old lion, who raged that a mercenary village folk should dare to resist their secular masters, the Abu Tayi. So he jerked his halter, cantered his mare down the path, and rode out plain to view beneath the easternmost houses of the village. There he reined in, and shook a hand at them, booming in his wonderful voice: 'Dogs, do you not know Auda?' When they realized it was that implacable son of war their hearts failed them, and an hour later Sherif Nasir in the town-house was sipping tea with his guest the Turkish Governor, trying to console him for the sudden change of fortune. At dark Mastur rode in. His Motalga looked blackly at their blood enemies the Abu Tayi, lolling in the best houses. The two Sherifs divided up the place, to keep their unruly followers apart. They had little authority to mediate

Every evening they announce that they want punch our nose, us and all the other Nazi pigs. Sure, you want to, but doing it is something rather different, gentlemen! The whole affair has a certain tragicomic tone. The Jews talk as if they were really strong, but soon they have to move their tents and run like rabbits from the approaching German soldiers. Qui mange du juif, en meurt! One could almost say that anyone with the Jews on his side has already lost. They are the best pillar of the coming defeat. They carry the seed of destruction. They hoped this war would bring the last desperate blow against National Socialist Germany and an awakening Europe. They will collapse. Already today we begin to hear the cries of the desperate and seduced peoples throughout the world: “The Jews are guilty! The Jews are guilty!” The court that will pronounce judgment on them will be fearful. We do not need to do anything ourselves. It will come because it must come. Just as the fist of an awakened Germany has struck this racial filth, the fist of an awakened Europe will surely follow. Mimicry will not help the Jews then. They will have to face their accusers. The court of the nations will judge their oppressor. Without pity or forgiveness, the blow will strike. The world enemy will fall, and Europe will have peace. "Mimicry", Das Reich, 20 July 1941

In Amsterdam, I took a room in a small hotel located in the Jordann District and after lunch in a café went for a walk in the western parts of the city. In Flaubert’s Alexandria, the exotic had collected around camels, Arabs peacefully fishing and guttural cries. Modern Amsterdam provided different but analogous examples: buildings with elongated pale-pink bricks stuck together with curiously white mortar, long rows of narrow apartment blocks from the early twentieth century, with large ground-floor windows, bicycles parked outside every house, street furniture displaying a certain demographic scruffiness, an absence of ostentatious buildings, straight streets interspersed with small parks…..In one street lines with uniform apartment buildings, I stopped by a red front door and felt an intense longing to spend the rest of my life there. Above me, on the second floor, I could see an apartment with three large windows and no curtains. The walls were painted white and decorated with a single large painting covered with small blue and red dots. There was an oaken desk against a wall, a large bookshelf and an armchair. I wanted the life that this space implied. I wanted a bicycle; I wanted to put my key in that red front door every evening. Why be seduced by something as small as a front door in another country? Why fall in love with a place because it has trams and its people seldom have curtains in their homes? However absurd the intense reactions provoked by such small (and mute) foreign elements my seem, the pattern is at least familiar from our personal lives. My love for the apartment building was based on what I perceived to be its modesty. The building was comfortable but not grand. It suggested a society attracted to the financial mean. There was an honesty in its design. Whereas front doorways in London are prone to ape the look of classical temples, in Amsterdam they accept their status, avoiding pillars and plaster in favor of neat, undecorated brick. The building was modern in the best sense, speaking of order, cleanliness, and light. In the more fugitive, trivial associations of the word exotic, the charm of a foreign place arises from the simple idea of novelty and change-from finding camels where at home there are horses, for example, or unadorned apartment buildings where at home there are pillared ones. But there may be a more profound pleasure as well: we may value foreign elements not only because they are new but because they seem to accord more faithfully with our identity and commitments than anything our homeland can provide. And so it was with my enthusiasms in Amsterdam, which were connected to my dissatisfactions with my own country, including its lack of modernity and aesthetic simplicity, its resistance to urban life and its net-curtained mentality. What we find exotic abroad may be what we hunger for in vain at home.

When they had gone less than a bowshot from the shore, Drinian said, “Look! What’s that?” and everyone stopped. “Are they great trees?” said Caspian. “Towers, I think,” said Eustace. “It might be giants,” said Edmund in a lower voice. “The way to find out is to go right in among them,” said Reepicheep, drawing his sword and pattering off ahead of everyone else. “I think it’s a ruin,” said Lucy when they had got a good deal nearer, and her guess was the best so far. What they now saw was a wide oblong space flagged with smooth stones and surrounded by gray pillars but unroofed. And from end to end of it ran a long table laid with a rich crimson cloth that came down nearly to the pavement. At either side of it were many chairs of stone richly carved and with silken cushions upon the seats. But on the table itself there was set out such a banquet as had never been seen, not even when Peter the High King kept his court at Cair Paravel. There were turkeys and geese and peacocks, there were boars’ heads and sides of venison, there were pies shaped like ships under full sail or like dragons and elephants, there were ice puddings and bright lobsters and gleaming salmon, there were nuts and grapes, pineapples and peaches, pomegranates and melons and tomatoes. There were flagons of gold and silver and curiously-wrought glass; and the smell of the fruit and the wine blew toward them like a promise of all happiness. “I say!” said Lucy. They came nearer and nearer, all very quietly. “But where are the guests?” asked Eustace. “We can provide that, Sir,” said Rhince.

This reaction to the work was obviously a misunderstanding. It ignores the fact that the future Buddha was also of noble origins, that he was the son of a king and heir to the throne and had been raised with the expectation that one day he would inherit the crown. He had been taught martial arts and the art of government, and having reached the right age, he had married and had a son. All of these things would be more typical of the physical and mental formation of a future samurai than of a seminarian ready to take holy orders. A man like Julius Evola was particularly suitable to dispel such a misconception. He did so on two fronts in his Doctrine: on the one hand, he did not cease to recall the origins of the Buddha, Prince Siddhartha, who was destined to the throne of Kapilavastu: on the other hand, he attempted to demonstrate that Buddhist asceticism is not a cowardly resignation before life's vicissitudes, but rather a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield. As Buddha himself said (Mahavagga, 2.15): 'It is better to die fighting than to live as one vanquished.' This resolution is in accord with Evola's ideal of overcoming natural resistances in order to achieve the Awakening through meditation; it should he noted, however, that the warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works tirelessly in his hook to erase the Western view of a languid and dull doctrine that in fact was originally regarded as aristocratic and reserved for real 'champions.' After Schopenhauer, the unfounded idea arose in Western culture that Buddhism involved a renunciation of the world and the adoption of a passive attitude: 'Let things go their way; who cares anyway.' Since in this inferior world 'everything is evil,' the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is that of monks dressed in orange robes, begging for their food; people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism. Evola successfully demonstrates that this view is profoundly distorted by a series of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of exhorting his disciples to 'work toward victory'; he himself, at the end of his life, said with pride: katam karaniyam, 'done is what needed to he done!' Pessimism? It is true that Buddha, picking up a formula of Brahmanism, the religion in which he had been raised prior to his departure from Kapilavastu, affirmed that everything on earth is 'suffering.' But he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk their lives because they long for the pleasure of victory and for the spoils, and yet in the end they are always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if one becomes aware of this state of affairs (this is one aspect of the Awakening), the pessimism is dispelled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot be interrupted. Thus, one must live and act with the awareness that the only thing that matters is each and every moment. Thus, duty (dhamma) is claimed to be the only valid reference point: 'Do your duty,' that is. 'let your every action he totally disinterested.

Joseph protested: “But who has said that the King Messiah must be a second Authority, God forbid! The Messiah is sent to us, to Israel, to restore the Kingdom of Israel.” “Not the Kingdom of Israel alone, but the Kingdom of God for the whole world,” cried Saul, fervently. “Touching this point, I am utterly at one with the preacher. On this he spoke like one moved by the divine spirit, and I have never heard one who brought out more clearly the fullness of the meaning of the Messiah. It may indeed be that he crowned him with too much authority, making him almost the equal of God. Yet I say that if he had not applied these words to him that was hanged, if he, the preacher, had not claimed Yeshua of Nazareth to be the Messiah, he would be my best-beloved brother.” “Of whom dost thou speak, Saul?” “Of him, of the preacher who gave us the burning vision of the Day of Judgment, and of the coming of the Messiah,” answered Saul, his voice vibrant with warmth. “Do you, too, believe that the King of Messiah is, God forbid, a second Authority?” “I believe with perfect faith that he stands between us and God, and that all the Authorities have been relinquished into the hand of the King Messiah, to loosen the bonds of all that are bound, and to loosen the bonds of the world, and of all worlds, for all time,” answered Saul. “No, no,” argued bar Naba, “the King Messiah comes only for Israel, to restore the kingdom, as the Prophets have told us in the name of God.” “It is only the little of faith who await such a Messiah. And that Messiah is not worth the price we have paid with our waiting.” “But why can we not be like all the other peoples?” asked bar Naba. “But are we like the other peoples? Have we not been beaten and smitten and humiliated daily for the Messiah’s sake? Have we not denied ourselves the joys of this world, and still for his sake?” “But I am weary of carrying the burden of the world; I am weary of being the scapegoat for the sins of others. Is not Israel worthy of being an end unto himself?” “But I ask you, what is Israel if only an end unto itself? If it is a worm under the feet of the nations?  Israel is the light of the world, the guiding star of mankind. It is not asked whether it wills this or not. Israel has been elected to this end, as the Messiah was chosen before the creation of the world. Israel was elected to bear like a beast of burden, the yoke of the Torah, until God will send it a redeemer. And then will the redeemer bind the nations as the reaper binds the sheaves. He will bring them into the granary, under the wings of his glory. Israel will be the guiding star of heaven, the pillar of fire which goes before the whole world on the path of redemption. For such a mission no price of suffering is too high. Bar

I’m having my lunch when I hear a familiar hoarse shout, ‘Oy Tony!’ I whip round, damaging my neck further, to see Michael Gambon in the lunch queue. … Gambon tells me the story of Olivier auditioning him at the Old Vic in 1962. His audition speech was from Richard III. ‘See, Tone, I was thick as two short planks then and I didn’t know he’d had a rather notable success in the part. I was just shitting myself about meeting the Great Man. He sussed how green I was and started farting around.’ As reported by Gambon, their conversation went like this: Olivier: ‘What are you going to do for me?’ Gambon: ‘Richard the Third.’ Olivier: ‘Is that so. Which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘Yes, but which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘Yes, I understand that, but which part?’ Gambon: ‘Richard the Third.’ Olivier: ‘But which character? Catesby? Ratcliffe? Buckingham’s a good part …’ Gambon: ‘Oh I see, beg your pardon, no, Richard the Third.’ Olivier: ‘What, the King? Richard?’ Gambon: ‘ — the Third, yeah.’ Olivier: “You’ve got a fucking cheek, haven’t you?’ Gambon: ‘Beg your pardon?’ Olivier: ‘Never mind, which part are you going to do?’ Gambon: ‘Richard the Third.’ Olivier: ‘Don’t start that again. Which speech?’ Gambon: ‘Oh I see, beg your pardon, “Was every woman in this humour woo’d.”‘ Olivier: ‘Right. Whenever you’re ready.’ Gambon: ‘ “Was ever woman in this humour woo’d –” ‘ Olivier: ‘Wait. Stop. You’re too close. Go further away. I need to see the whole shape, get the full perspective.’ Gambon: ‘Oh I see, beg your pardon …’ Gambon continues, ‘So I go over to the far end of the room, Tone, thinking that I’ve already made an almighty tit of myself, so how do I save the day? Well I see this pillar and I decide to swing round it and start the speech with a sort of dramatic punch. But as I do this my ring catches on a screw and half my sodding hand gets left behind. I think to myself, “Now I mustn’t let this throw me since he’s already got me down as a bit of an arsehole”, so I plough on … “Was ever woman in this humour woo’d –”‘ Olivier: ‘Wait. Stop. What’s the blood?’ Gambon: ‘Nothing, nothing, just a little gash, I do beg your pardon …’ A nurse had to be called and he suffered the indignity of being given first aid with the greatest actor in the world passing the bandages. At last it was done. Gambon: ‘Shall I start again?’ Olivier: ‘No. I think I’ve got a fair idea how you’re going to do it. You’d better get along now. We’ll let you know.’ Gambon went back to the engineering factory in Islington where he was working. At four that afternoon he was bent over his lathe, working as best as he could with a heavily bandaged hand, when he was called to the phone. It was the Old Vic. ‘It’s not easy talking on the phone, Tone. One, there’s the noise of the machinery. Two, I have to keep my voice down ’cause I’m cockney at work and posh with theatre people. But they offer me a job, spear-carrying, starting immediately. I go back to my work-bench, heart beating in my chest, pack my tool-case, start to go. The foreman comes up, says, “Oy, where you off to?” “I’ve got bad news,” I say, “I’ve got to go.” He says, “Why are you taking your tool box?” I say, “I can’t tell you, it’s very bad news, might need it.” And I never went back there, Tone. Home on the bus, heart still thumping away. A whole new world ahead. We tend to forget what it felt like in the beginning.

One of the best—and most easily available—ways we can become healthier and happier is through mindfulness and meditation. Every element of well-being is enhanced by the practice of meditation and, indeed, studies have shown that mindfulness and meditation have a measurable positive impact on the other three pillars of the Third Metric—wisdom, wonder, and giving.

The Parthenon was 228 feet long by 101 broad, and 64 feet high; the porticoes at each end had a double row of eight columns; the sculptures in the pediments were in full relief, representing in the eastern the Birth of Athene, and in the western the Struggle between that goddess and Poseidon, whilst those on the metopes, some of which are supposed to be from the hand of Alcamenes, the contemporary and rival of Phidias, rendered scenes from battles between the Gods and Giants, the Greeks and the Amazons, and the Centaurs and Lapithæ. Of somewhat later date than the Parthenon and resembling it in general style, though it is very considerably smaller, is the Theseum or Temple of Theseus on the plain on the north-west of the Acropolis, and at Bassæ in Arcadia is a Doric building, dedicated to Apollo Epicurius and designed by Ictinus, that has the peculiarity of facing north and south instead of, as was usual, east and west. Scarcely less beautiful than the Parthenon itself is the grand triple portico known as the Propylæa that gives access to it on the western side. It was designed about 430 by Mnesicles, and in it the Doric and Ionic styles are admirably combined, whilst in the Erectheum, sacred to the memory of Erechtheus, a hero of Attica, the Ionic order is seen at its best, so delicate is the carving of the capitals of its columns. It has moreover the rare and distinctive feature of what is known as a caryatid porch, that is to say, one in which the entablature is upheld by caryatides or statues representing female figures. Other good examples of the Ionic style are the small Temple of Niké Apteros, or the Wingless Victory, situated not far from the Propylæa and the Parthenon of Athens, the more important Temple of Apollo at Branchidæ near Miletus, originally of most imposing dimensions, and that of Artemis at Ephesus, of which however only a few fragments remain in situ. Of the sacred buildings of Greece in which the Corinthian order was employed there exist, with the exception of the Temple of Jupiter at Athens already referred to, but a few scattered remains, such as the columns from Epidaurus now in the Athens Museum, that formed part of a circlet of Corinthian pillars within a Doric colonnade. In the Temple of Athena Alea at Tegea, designed by Scopas in 394, however, the transition from the Ionic to the Corinthian style is very clearly illustrated, and in the circular Monument of Lysicrates, erected in 334 B.C. to commemorate the triumph of that hero's troop in the choric dances in honour of Dionysos, and the Tower of the Winds, both at Athens, the Corinthian style is seen at its best. In addition to the temples described above, some remains of tombs, notably that of the huge Mausoleum at Halicarnassus in memory of King Mausolus, who died in 353 B.C., and several theatres, including that of Dionysos at Athens, with a well-preserved one of larger size at Epidaurus, bear witness to the general prevalence of Doric features in funereal monuments and secular buildings, but of the palaces and humbler dwelling-houses in the three Greek styles, of which there must have been many fine examples, no trace remains. There is however no doubt that the Corinthian style was very constantly employed after the power of the great republics had been broken, and the Oriental taste for lavish decoration replaced the love for austere simplicity of the virile people of Greece and its dependencies. CHAPTER III

Throughout Russian history, whether tsarist, Soviet, or post-Soviet, attempts to stem the flow of alcohol (thereby threatening the central pillar of the state), either through civic temperance organizations or top-down government initiatives on behalf of public health, were halfhearted at best and, at worst, were forcibly scuttled.

27. Jesus’ disciples interrupt the conversation by their return from Sychar, where they had gone to purchase food (v. 8). Their unvoiced surprise that he was talking with a Samaritan woman reflects the prejudices of the day. Some (though by no means all) Jewish thought held that for a rabbi to talk much with a woman, even his own wife, was at best a waste of time and at worst a diversion from the study of Torah, and therefore potentially a great evil that could lead to Gehenna, hell (Pirke Aboth 1:5). Some rabbis went so far as to suggest that to provide their daughters with a knowledge of the Torah was as inappropriate as to teach them lechery, i.e. to sell them into prostitution (Mishnah Sotah 3:4; the same passage also provides the contrary view). Add to this the fact that this woman was a Samaritan (cf. notes on v. 9), and the disciples’ surprise is understandable. Jesus himself was not hostage to the sexism of his day (cf. 7:53–8:11; 11:5; Lk. 7:36–50; 8:2–3; 10:38–42).

At this point, it’s important to clarify the difference between bonds and stocks. A bond is simply a loan. Most often, bonds have a sharply limited upside: the best that you can do is collect your interest payments and principal at maturity. A share of stock, on the other hand, represents a claim on all of the future earnings of the company. As such, its upside is potentially unlimited. It

Bonds are even worse, since their returns do not mean revert—a series of bad years is likely to be followed by even more bad ones, as happened during the 1970s. This is the point made by Jeremy Siegel in his superb treatise, Stocks For The Long Run. Professor Siegel pointed out that stocks outperformed bonds in only 61% of the years after 1802, but that they bested bonds in 80% of ten-year periods and in 99% of 30-year periods. Looked

Note how small stocks have had higher returns than larger stocks, but that they also have higher risks. In both the Great Depression and the 1970s bear market, small-stocks sustained higher losses than large stocks. In addition, the small stock advantage is extremely tenuous—it’s less than a percent-and-a-half per year, and there have been periods of more than 30 years when large stocks have bested small stocks. For these reasons, the small-stock advantage is controversial.

I would, from time to time, sit in the humble homes of black people in that city who were entering their tenth decade of life. These people were profound. Their homes were filled with the emblems of honorable life-citizenship awards, portraits of husbands and wives passed away, several generations of children in cap and gown. And they had drawn these accolades by cleaning big houses and living in one-room Alabama shacks before moving to the city. And they had done this despite the city, which was supposed to be a respite, revealing itself to simply be a more intricate specimen of plunder. They had worked two and three jobs, put children through high school and college, and become pillars of their community. I admired them, but I knew the whole time that I was encountering merely the survivors, ones who’d endured the banks and their stone-faced contempt, the realtors and their fake sympathy – ‘I’m sorry, that house just sold yesterday’ – the realtors who steered them back towards ghetto blocks or blocks earmarked to be ghettos soon, the lenders who found this captive class and tried to strip them of everything they had. In those homes I saw the best of us but behind each of them I knew that there were so many millions gone.

above all the temptation to think that God is no more certain than our best arguments for him. As C. S. Lewis admitted, I have found that nothing is more dangerous to one’s own faith than the work of an apologist. No doctrine of that Faith seems to me so spectral, so unreal as one that I have just successfully defended in a public debate. For a moment, you see, it has seemed to rest on oneself: as a result, when you go away from that debate, it seems no stronger than that weak pillar. That is why we apologists take our lives in our own hands and can be saved only by falling back continually from the web of our own arguments . . . from Christian apologetics into Christ Himself.

Words spoken by Marcus Tullius Cicero in the New York Times best seller A Pillar of Iron, a historical novel based upon his life.

A nation can survive its fools, even the ambitious. But it cannot survive treason from within.... for the traitor appears not to be a traitor...he rots the soul of a nation...he infects the body politic so that it can no longer resist. — Words spoken by Marcus Tullius Cicero in the New York Times best seller A Pillar of Iron, a historical novel based upon his life. COPYRIGHT 2020 MARY FANNING AND ALAN JONES

It's important that the director, CEO, or even the head of a department keep notes of people who are productive. People who are sincere, dedicated, and committed are essential in every company. Such people are the pillars of any organisation. While it's good to keep mental notes of the staff's performance, it would be best if these could be written down for future reference.

Cored wicks are made from braided or knitted fiber and contain a rigid core material that makes them self-supporting and structurally stable. Common core materials include zinc, cotton, and paper. Zinc is the most popular and the most rigid; it won’t leak or break even at high temperatures. Cotton core wicks are the most flexible. Cored wicks can be used in most candles, but they’re absolutely essential in projects that require a self-supporting wick, such as votives, novelty candles, and some pillars. Flat wicks are made from braided fiber and are less rigid than cored wicks. They are the best choice for long candles such as tapers and pillars because they are durable and burn consistently over time. Flat wicks will bend and “self-trim” while burning, which prevents carbon from building up at the tip of the wick and creating a mushroom effect.

He intuitively understood, as we must today, that leaders need to construct a reinforced base to support all that they are going to do. What are the most important pillars of your thinking about a vital issue? Why are you invested in this particular problem? What do you hope to achieve as you delve into it, and what is your best guess about how you will do this? The answers to these questions are vital not only to your actions going forward, but also to how you sustain your commitment when you run into obstacles and setbacks.

There was something else Tom needed to tell them, something important but subtle, and he was searching for the right words. Monks could be arrogant, and might alienate the volunteers. Tom wanted today's operation to be easygoing and cheerful. "I've worked with volunteers before," he began. "It's important not to... not to treat them like servants. We may feel that they are laboring to obtain a heavenly reward, and should therefore work harder than they would for money; but they don't necessarily take that attitude. They feel they're working for nothing, and doing a great kindness to us thereby; and if we seem ungrateful they will work slowly and make mistakes. It will be best to rule them with a light touch." p430

Forseti is the name of the son of Baldr and Nanna Nep's daughter. He has a hall in heaven called Glitnir, and whoever comes to him with difficult legal disputes, they all leave with their differences settled. It is the best place of judgment among gods and men. Thus it says here: There is a hall called Glitnir, it is held up by golden pillars and likewise roofed with silver. There Forseti dwells most days and settles all disputes.

Let me suggest five pillars of practice that should underpin every behaviour policy in every school: Consistent, calm, adult behaviour. First attention for best conduct. Relentless routines. Scripting difficult interventions. Restorative follow-up.

Executive decisions for these organizations’ actions will be made by about five hundred people. They will be good people. Patriotic politicians, concerned for the fate of their beloved nation’s citizens; conscientious hard-working corporate executives, fulfilling their obligations to their board and their shareholders. Men, for the most part; family men for the most part: well-educated, well-meaning. Pillars of the community. Givers to charity. When they go to the concert hall of an evening, their hearts will stir at the somber majesty of Brahms’s Fourth Symphony. They will want the best for their children.

With high self-esteem, I am more likely to persist in the face of difficulties. With low self-esteem, I am more likely to give up or go through the motions of trying without really giving my best.

They had joked together as young men that they planned to die before their wives; it was the best way, since neither man could imagine life without them.

They landed in a field with a light dusting of snow. “Middle of nowhere?” Elysia said, looking around. “Interesting choice.” “No waaaay!” Thrilled, Ferbus broke from the group and started running toward a series of objects on the horizon. Driggs snickered. “This should be fun.” As they got closer to Ferbus’s shouts of glee, the forms that had made no sense at a distance began to take shape into something that made even less sense: stacks of old automobiles, seemingly dropped from space but arranged in an undeniable pattern. “Carhenge!” Ferbus jubilantly danced through the pillars, taking it all in. “Man, you hear about it, you dream about the day you might get to see it, but it’s even better than I imagined!” Elysia blinked. “What is Carhenge?” “Don’t you get it?” said Ferbus, the grin still on his face. “It’s like Stonehenge.” He pointed. “But with cars.” The Juniors stared at him. Bang coughed. “Well,” said Uncle Mort after a moment, “as riveting as”—he consulted his atlas—“rural Nebraska is, it’s probably best that we keep moving.” Ferbus’s face fell. “But the gift shop.” Uncle Mort rubbed his temples. “Tell you what, next time we’re being chased by a murderous criminal, I’ll try to schedule in a little more time for sightseeing.” He formed the Juniors back into a circle. “Let’s not assign a designated driver this time. We’ll scythe, and whoever thinks of something first, somewhere farther east—that’s where we’ll go. Ready?” *** This time around they were greeted by the stoic faces of George Washington, Thomas Jefferson, Theodore Roosevelt, and Abraham Lincoln, all wearing caps of snow. “Ooh, Mount Rushmore,” Ferbus said bitterly. “Because dead presidents are so much more fascinating than the subtle, delicate art of automotive sculpture.” “East!” Uncle Mort said, exasperated. “Not north!

Self-love is an act of holy disruption. To love yourself in a world that profits directly from your self-loathing is the ultimate subversion of all that seeks to keep you tame. We've been taught to hate all that we are (our softness, our fierceness, our not-enoughness, our too-muchness, our tender flesh, our hard bones, our voices, our insatiable hunger, our yearning for more, our aging, our youth, our ugly, our beauty, our all) so that we can be packaged into a commodity that sells us back to ourselves. Our self-hatred is, in many ways, one of the pillars that capitalism and the patriarchy rely on to keep us small and contained, caged and corralled, safe and quietly in place. To fall headfirst into a lifelong love affair with our purpose, our passion, our capacity, for pleasure, with the sound of our yes and the tenor of our no. With the reflection in the mirror. With the rich inner landscape of our fumbling and messy aliveness - this threatens the status quo. As Naomi Wolf said, "Our appetites DO need to be controlled if things are to stay in place." I don't know about you, but I'm at all not interested or invested in keeping things in place, in maintaining the status quo, in propping up a paradigm that's been trembling on its last legs for far too long. I don't want to have to tamp down my desire, to contain the embers of my fire, to minimize the heat of my burn. I want to love myself enough to always ask for more, and then I want to love myself harder so that I can expand wide enough to receive it when it comes. And no, I don’t think this is easy. Or simple. Or even always gentle. But you loving you? Like really, really loving you? It subverts the whole damn thing. It disrupts the narrative. It flips the script. It’s a way to reclaim all that has been taken. To demand your seat at the table. To call your wholeness home.

Like a clear, still pool without ripples, mindfulness mirrors what’s occurring without distortion so that we can gain perspective on ourselves and our lives. We can then wisely determine the best course of action to help ourselves. It takes courage to turn toward our pain and acknowledge it, but this act of courage is essential if our hearts are to open in response to suffering. We can’t heal what we can’t feel. For this reason, mindfulness is the pillar on which self-compassion rests.

Our species could not have survived if a majority of our traumatized ancestors lost their capacity to function well. The pillars of traditional healing were 1) connection to clan and the natural world; 2) regulating rhythm through dance, drumming, and song; 3) a set of beliefs, values, and stories that brought meaning to even senseless, random trauma; and 4) on occasion, natural hallucinogens or other plant-derived substances used to facilitate healing with the guidance of a healer or elder. It is not surprising that today’s best practices in trauma treatment are basically versions of these four things. Unfortunately, few modern approaches use all four of the options well. The medical model overfocuses on psychopharmacology (4) and cognitive behavioral approaches (3). It greatly undervalues the power of connectedness (1) and rhythm (2).

The person who is an object of hate is in the best position to understand the essence of love. The rich is supposed to be a great pillar for the poor. The fools ought to value the wise ones.

The Englishmen in the Middle East divided into two classes. Class one, subtle and insinuating, caught the characteristics of the people about him, their speech, their conventions of thought, almost their manner. He directed men secretly, guiding them as he would. In such frictionless habit of influence his own nature lay hid, unnoticed. Class two, the John Bull of the books, became the more rampantly English the longer he was away from England. He invented an Old Country for himself, a home of all remembered virtues, so splendid in the distance that, on return, he often found reality a sad falling off and withdrew his muddle-headed self into fractious advocacy of the good old times. Abroad, through his armoured certainty, he was a rounded sample of our traits. He showed the complete Englishman. There was friction in his track, and his direction was less smooth than that of the intellectual type: yet his stout example cut wider swathe. Both sorts took the same direction in example, one vociferously, the other by implication. Each assumed the Englishman a chosen being, inimitable, and the copying him blasphemous or impertinent. In this conceit they urged on people the next best thing. God had not given it them to be English; a duty remained to be good of their type. Consequently we admired native custom; studied the language; wrote books about its architecture, folklore, and dying industries. Then one day, we woke up to find this chthonic spirit turned political, and shook our heads with sorrow over its ungrateful nationalism - truly the fine flower of our innocent efforts. The French, though they started with a similar doctrine of the Frenchman as the perfection of mankind (dogma amongst them, not secret instinct), went on, contrarily, to encourage their subjects to imitate them; since, even if they could never attain the true level, yet their virtue would be greater as they approached it. We looked upon imitation as a parody; they as a compliment.

Also, each person has a different learning style. Some may respond best to visual information, others to language (lectures, reading), others must touch or engage the physical world for things to make sense.

At best, the responsible student may learn a new concept of human relationships that rejects the propriety of practicing human sacrifice.

1995 archaeologists began to excavate a site in south-east Turkey called Göbekli Tepe. In the oldest stratum they discovered no signs of a settlement, houses or daily activities. They did, however, find monumental pillared structures decorated with spectacular engravings. Each stone pillar weighed up to seven tons and reached a height of five metres. In a nearby quarry they found a half-chiselled pillar weighing fifty tons. Altogether, they uncovered more than ten monumental structures, the largest of them nearly thirty metres across. Archaeologists are familiar with such monumental structures from sites around the world – the best-known example is Stonehenge in Britain. Yet as they studied Göbekli Tepe, they discovered an amazing fact. Stonehenge dates to 2500 BC, and was built by a developed agricultural society. The structures at Göbekli Tepe are dated to about 9500 BC, and all available evidence indicates that they were built by hunter-gatherers.

A mind that distrusts itself cannot inspire the best in the minds of others. Neither can leaders inspire the best in others if their primary need, arising from their insecurities, is to prove themselves right and others wrong.

The policies that demean self-esteem are the policies that sooner or later cause a company to lose money—simply because, when you treat people badly and disrespectfully, you cannot possibly hope to get their best.

Having faith in God did not mean sitting back and doing nothing. It meant believing that you would find success if you did your best honestly and energetically

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Self-efficacy is not the certainty that we will be able to master any and every challenge that life presents. It is the conviction that we are capable in principle of learning what we need to learn and that we are committed to doing our rational and conscientious best to master the tasks and challenges entailed by our values.

ROOT CHAKRA—MULADHARA The Root Chakra is at the root of your tailbone and is your equilibrium hub. You feel stressed, shaky, and dizzy or as if you have a vertigo when it's out of balance. You feel unable to make progress in your life, on personal or professional grounds, when this chakra becomes overactive and you feel stuck in your key relationships. All situations feel deeply unsettling to you, as if the change rests on your very being. This is because the Root Chakra is your prime balance point between the ‘Below and the Above’. An unbalanced or unattended Root Chakra can influence any aspect of your life, which is why many energy workers and Reiki practitioners take a bottom-up approach to chakra practice, beginning from the Root (or even deeper from the Earth Star) and moving upward to the Third Hand, Crown, and Soul Star Core networks. You are free to move freely in the universe when your Root Chakra is healthy, visible and working well, realizing you are safe, protected and seen. In Sanskrit, this chakra's name, Muladhara, means "foundation" or "pillar." That's where male sexual energy resides in the physical body (the Sacral Chakra sits on feminine sexual energy). Where the Earth Star Chakra is a gateway to the Earthly Kingdom of rocks, stones, and subterranean pathways of spirit animals and insects, the Root Chakra is a portal to our connection with our own physical realm— the physical goods and systems that keep us safe in the three-dimensional world we inhabit right now. The Root Chakra's masculine strength isn't explicitly male; it's a protective force field that can offer anybody a profound sense of comfort regardless of their sexual orientation or affiliation. You will find a stable partner for your journey as you begin to communicate with the masculine energy source, one that can support, sustain, and lead you toward the best outcome for your work and life. In terms of energy, manifestation is the act of forming thought, or of creating your desires. The very act of creation demands that you indulge in a greater density of matter, drawing in forces to create new form that involves a strong binding of your soul to the Earth. If you manifest from an ungrounded place, it will be temporary and fleeting to your creations. Imagine building a building without a firm foundation. You wouldn't even imagine doing this, would you? Well then, neither should you try to create or manifest from an ungrounded floating position within the ethers.

To live consciously means to seek to be aware of everything that bears on our actions, purposes, values, and goals-to the best of our ability...

So what is the meaning of the Journey of Life? What if there was no meaning? What if, like Mary Catherine said at the beginning, what if the journey is all that we need, and to just be as present as we can to every moment of that journey, sharing as best we can of the truth of our being? You know, like we say in Hebrew, dayenu—that would be enough for me.

God no longer asks for blood sacrifices, for the ultimate sacrifice has been made. But the lesson of Abraham’s story is that God demands the best we have to offer, that which is most precious to us. Is this design the best thing you could offer God?

reel. Everything about him seems drab—​his cotton work shirt, his complexion, his once-glistening eyes. He needs a haircut. Nathan has become his pillar of support. He checks on Bruce daily, invites him to dinner at least once a week. The rumors were rampant. Who had Samantha run away with? Every neighbor had a theory

A Special Prayer For Mothers To all the Mothers Who stand for what is right They work so hard Never let the weather dictate How they love their children Always there whenever needed Do what is best for loved ones Yes, they guide leaders on how to reign Cry out to God to save future generations As they plead for true liberation A reliable source of inspiration Not ordinary humans But special women Whom we call Moms Fighters of hunger Seekers of wellbeing Promoters of longevity Providers of stability Pioneers of societies Pillars of many countries Teachers of morals and values We pray for their blessings And breakthroughs in all they do! This is our special prayer for Mothers

REMEMBERING THE WORDS OF MY LATE FATHER The time is 03.16 am the UK time and I have been thinking of you lately, nyana kaBhixa, Mngwevu, Tshangisa, Zulu, Skhomo, Mhlatyana, Rudulu. I listen and hear nothing but the echoes of your words of wisdom and encouragement in my daily life. Your priceless love for me and my late sister was the most solid foundation for our lives and the most nourishment of our souls which is still the pillar of the unbeatable strength that helps me stand tall against all odds. You always told us that life is a double-edged sword, it’s beautiful and enjoyable but there are times when it stings like a bee and the best thing to do is to take a cautious approach and remember that there will always be some victories along the way. Here are some of your words that continue to give me the ability to navigate throughout the challenges of life: . Know who you are,never compromise and sell yourself short . Stay authentic and never change because authenticity stiffens your backbone. . Always stand up for the truth no matter how high is the cost . Never eat like there is no tomorrow because you will not be able to survive in the times of famine. . Never sit too close to the fire because not every place is always has that kind of comfort. . Be aware of your surroundings and make it the part of your daily routine. . Always try to pull yourself together and remember that there are places where your tears will mean nothing to certain people. . Always remember that you were created to overcome every obstacle and to rise above every challenge. And never keep silent in the presence of your adversaries. . Always remember to share the little you have with those who are in need. . Never be afraid to say no when you have to say so. I give God all the glory for the choice He made before the foundation of the earth for choosing you to be my earthly father and I’m grateful for the years He allowed us to spend together on this planet. Thank you so much Tata for being a good and faithful steward of my life and thank you for the spirit of resilience that runs through the veins of every Xhosa heart. Lala ngoxolo Tshangisa. Love you so much.

And this is a question no one had asked – why had He not painted again? Out of fear that He’d have to recycle this canvas? Though it seems an odd accusation to the all powerful that He would, of all things, run out of space. But no, I would say He never painted again because He ran out of ideas. Perhaps, like the best of us, He knew He had only one story in Him. One story. And He had written it all in every aspect of the world, from each pillar-like mountain to vaulting sky.

The most famous ruler of this period was Hammurabi, who lived circa 1810–1750 BCE. He is best known for the Code of Hammurabi—a set of laws inscribed on a black basalt pillar that now stands in the Louvre Museum. Hammurabi’s code specifies the rate of interest on silver at 20% and on barley at 33⅓%. What is most important about the code is not what is says but what it represents. The code is a uniform legal framework for the entire Babylonian empire. It covered everything from criminal law to family law, commercial practice to property rights. It details a range of punishments for transgressions, methods of dispute resolution, and attributions of fault for various offenses. It specifies the roles of judge, jury, witnesses, plaintiffs, and defendants. It recognizes and elaborates the rights of ownership of property, including rights to lease and rights of eminent domain. It specifies the role of the written document in a contractual obligation, the necessity of receipts, and what should be done if they do not exist. It specifies legal tender. It describes the obligations of merchants, brokers, and agents and their fiduciary duties and limits to their liabilities in case of attack or theft. It places limits on the term of debt indenture (three years). In short, it creates a comprehensive, uniform framework for commerce.

YouTube also contains a treasure trove of lectures by nearly all of finance’s leading lights, strewn throughout its vast wasteland of misinformation. Tread carefully. A few wrong clicks and you’ll wind up with a QAnon conspiracist or a crypto bro. Of the names I’ve mentioned in this book, I’d search for John Bogle, Eugene Fama, Kenneth French, Jonathan Clements, Zvi Bodie, William Sharpe, Burton Malkiel, Charles Ellis, and Jason Zweig. Worthwhile finance podcasts abound. Start with the Economist’s weekly “Money Talks” and NPR’s Planet Money, although most of the latter’s superb coverage revolves around economics and relatively little around investing. Rick Ferri’s Boglehead podcast interviews cover mainly passive investing. Another financial podcast I highly recommend is Barry Ritholtz’s Masters in Business from Bloomberg. Podcasts are a rapidly evolving area. Lest you wear your ears out, you’ll need discretion to curate the burgeoning amount of high-quality audio. Research mutual funds. All the fund companies discussed in this book have sophisticated websites from which basic fund facts, such as fees and expenses, can be obtained, as well as annual and semiannual reports that list and tabulate holdings. If you’re researching a large number of funds, this gets cumbersome. The best way is to visit Morningstar.com. Use the site’s search function to locate the main page for the fund you’re interested in and click the “Expense” and “Portfolio” tabs to find the fund expense ratio and detailed data on the fund holdings. Click the “Performance” tab to see the fund’s return over periods ranging from a single day up to 15 years, and the “Chart” tab to compare the returns of multiple funds over a given interval. ***

the best way to get something was to deserve it,

People are confounded when a football player puts Bible verses in his eye black or kneels to pray in the end zone. To non-believers, it seems like a kind of spiritual flamboyance or pushy proselytizing when athletes publicly acknowledge God as the central pillar of their game plan. What these spectators rarely consider is why this spiritual orientation is so effective, on and off the field—why it works, and feeds on itself. Instead of “I’m the king of the world if I win, and a failure if I lose,” and the crushing pressure that entails, the spiritually rewired athlete’s internal logic is this: I’m a child of God; that’s my primary identity. God loves me regardless of what happens in this competition. God has given me these talents, these amazing gifts, and it’s my responsibility to use them as best I can, to perform and succeed to the utmost of my ability. But it’s not for personal glory, or to feed my towering ego. Rather, every burst of speed and power is a testament to a higher power whose love transcends any kind of earthly success. The competitive results are not part of that higher reality. But the effort is. The leap toward perfection of effort, a kinetic hymn, is a connection to God. It’s sacred, the way prayer is sacred. And at the same time it is exquisitely concrete. It has mass, speed, position, trajectory, in the now of a throw or a catch or a weight that needs to be lifted. It’s where physics meets the soul. This transcendent frame of reference doesn’t take away competitive pressure. But it takes away the emotional pressure that degrades performance and locks an athlete up. Faith eliminates a lot of psychic gear grinding and inefficiency. For a well-prepared, well-trained athlete, it’s a winning formula. And it was a winning formula for Rich Froning in July 2011.

In the best constitutional context, the three democratic pillars of national and provincial assemblies, the judiciary, and neutral media should stay independent; otherwise, the essence of the constitution, transparent justice, and actual freedom cannot be executable. As a result, prosperity is impossible.

I am committed to making significant life changes with my money, and I’d like you to hold me accountable for five things. 1.​I will make a budget and give every dollar a job. 2.​I will track my money every month. 3.​I will give my absolute best every day at work. 4.​I will continually look for ways to earn more income and provide more value. 5.​I will invest in real estate for my future.

Once again we note that poor self-esteem can show up as lack of generosity toward the contributions of others or a tendency to fear their ability—and, in the case of a leader or manager, an inability to elicit their best from people.

The common base of all the Semitic creeds, winners or losers, was the ever present idea of world-worthlessness. Their profound reaction from matter led them to preach bareness, renunciation, poverty; and the atmosphere of this invention stifled the minds of the desert pitilessly. A first knowledge of their sense of the purity of rarefaction was given me in early years, when we had ridden far out over the rolling plains of North Syria to a ruin of the Roman period which the Arabs believed was made by a prince of the border as a desert-palace for his queen. The clay of its building was said to have been kneaded for greater richness, not with water, but with the precious essential oils of flowers. My guides, sniffing the air like dogs, led me from crumbling room to room, saying, 'This is jessamine, this violet, this rose'. But at last Dahoum drew me: 'Come and smell the very sweetest scent of all', and we went into the main lodging, to the gaping window sockets of its eastern face, and there drank with open mouths of the effortless, empty, eddyless wind of the desert, throbbing past. That slow breath had been born somewhere beyond the distant Euphrates and had dragged its way across many days and nights of dead grass, to its first obstacle, the man-made walls of our broken palace. About them it seemed to fret and linger, murmuring in baby-speech. 'This,' they told me, 'is the best: it has no taste.

He had fallen in love there, with a women too rich, too old and far too beautiful for him and been made a whining fool of.The streets were lined with not only old pillars and thirsty palms, but with the bitter remnants of his childish shame, jealousy weeping injustice. Strange that however tough ones skin becomes in later life the wounds of youth never close. - Shenkt

NATIONAL SYMBOLS National Flag Our National Flag is a tricolour with deep saffron at the top, white in the middle and dark green at the bottom in equal proportion. The ratio of the width of the flag to its length is 2:3. In the centre of the white band is a navy blue wheel known as Ashok Chakra. It has 24 spokes. Each colour of the flag has its own significance : Saffron — signifies courage and sacrifice White — signifies truth and peace Green — signifies faith and prosperity The wheel is a symbol of progress round the clock.   National Emblem Our National Emblem is a Lion Capital, adopted from the Ashoka’s Pillar at Sarnath.

The idea spread that perhaps the important thing about a soldier who cracked was not his illness, but his health. That perhaps when a trooper did come apart—no matter how bizarre the disruption—there was still a central pillar of personality left intact and functioning, a central core that could, be dealt with at the same time that the illness was being treated. Prodded by the military, the psychiatrists began to use some of these “perhaps” operationally, and they found that central core and began to understand the astounding effects that guilt had on the fixation of symptoms. It became obvious that the evacuation of combat neurosis from the front was not a cure—but part of the disease; that it was best to treat these boys as far forward as possible; that their unit identification should be maintained and, above all else, the treatment should always include the unwavering expectation, no matter how appearingly disabling the symptoms, that these boys would be returned to duty as soon as possible.