Power Dynamics Quotes

Humbleness, forgiveness, clarity and love are the dynamics of freedom. They are the foundations of authentic power.

Was it my idea to have him hurt me, or did he just let me think it was?

The temptress and the ruler of darkness. A winning pair.

In my early twenties, it had never occurred to me that the women who gained their power from beauty were indebted to the men whose desire granted them that power in the first place. Those men were the ones in control, not the women the world fawned over. Facing the reality of the dynamics at play would have meant admitting how limited my power really was—how limited any woman’s power is when she survives and even succeeds in the world as a thing to be looked at.

Taking responsibility means never blaming anyone else for anything you are being, doing, having, or feeling.

THE ONLY WAY TO GET RID OF THE FEAR OF DOING SOMETHING IS TO GO OUT AND DO IT.

Love is not a disease but a bridge between patience and expectation. It is a dynamic balancing power to navigate between enduring and aspiring, an interplay between the present and the time to come. The willingness to wait and hold on creates space for growth and transformation. ("When is Happiness?" - "C’est quand le bonheur ?")

I prefer to interact with people one-on-one. Any more than that, and the dynamic becomes competitive.

Patience means knowing it will happen . . . and giving it time to happen.

security is not having things; it’s handling things.

A strong life force can be seen in physical vitality, courage, competent judgment, self-mastery, sexual vigor, and the realization of each person’s unique talents and purpose in life. To maintain a powerful life force, forget yourself, forget about living and dying, and bring your full attention into this moment.

WHEN WE GIVE FROM A PLACE OF LOVE, RATHER THAN FROM A PLACE OF EXPECTATION, MORE USUALLY COMES BACK TO US THAN WE COULD HAVE EVER IMAGINED.

Every time you encounter something that forces you to “handle it,” your self-esteem is raised considerably. You learn to trust that you will survive, no matter what happens. And in this way your fears are diminished immeasurably.

We now demand glamour and fast-flowing dramatic action. A generation of Christians reared among push buttons and automatic machines is impatient of slower and less direct methods of reaching their goals...The tragic results of this spirit all all about us: shallow lives, hollow religious philosophies...the glorification of men, trust is religious externalities....salesmanship methods, the mistaking of dynamic personality for the power of the Spirit. These and such of these are the symptoms of an evil disease.

IF YOU KNEW YOU COULD HANDLE ANYTHING THAT CAME YOUR WAY, WHAT WOULD YOU POSSIBLY HAVE TO FEAR? The answer is: NOTHING!

Remember that underlying all our fears is a lack of trust in ourselves.

Do you like it rough? I think so. I think I must. Men are rough, aren't they? Have I always had a taste for rough stuff, or did I acquire that? In the back of Lesley's car, on the floor of a friend's house, half-conscious with my underwear around my ankles? Was it my idea to have him hurt me, or did he just let me think it was?

The “Bus to Abilene” anecdote reveals our tendency to follow those who initiate action—any action. We are similarly inclined to empower dynamic speakers.

A great team doesn’t mean that they had the smartest people. What made those teams great is that everyone trusted one another. It can be a powerful thing when that magic dynamic exists.

...if you can think of meetings you've attended, you can probably recall a time - plenty of times - when the opinion of the most dynamic or talkative person prevailed to the detriment of all.

It is a paradox. The less you need someone’s approval, the more you are able to love them.

Majority decisions tend to be made without engaging the systematic thought and critical thinking skills of the individuals in the group. Given the force of the group's normative power to shape the opinions of the followers who conform without thinking things through, they are often taken at face value. The persistent minority forces the others to process the relevant information more mindfully. Research shows that the deciscions of a group as a whole are more thoughtful and creative when there is minority dissent than when it is absent.

If you're going to be a superhero, can I be your sidekick?" -April "What?" -Grace "The Dynamic Duo!" -April "Um, I'm pretty sure sidekicks have to have super powers, too. -Grace "Oh Yeah... Okay, but you can always use an Alfred." April "My Alfred?" -Grace "Oh come on Please I can help you design gadgets and stuff. Oh! I can design you outfits for crime fighting!" -April " *sigh* Okay. Sure. But no spandex" -Grace

We will bring humanity across the vast Saharas of emptiness between the stars and create a dynamic, perpetually advancing empire that spans galaxies, universes, and realities. Just as our ancestors wove fabric from organic matter, our descendants will weave the fabric of reality. Humanity’s descendants will be entities beyond our wildest conceptions of the divine. Omnipotence and the ability to create universes will be the least of their powers. Whether they are good or evil—whether they even come to be at all—is up to us. In that sense, we have even more power than they do.

Taking responsibility means not blaming yourself.

I didn’t like how easy it was for someone like Gabby, in her position of privilege, to punch down. At all. It was such an unfair power dynamic. She was like a kid wielding her one-star reviews like a toy, for fun. Only it wasn’t a game. It was someone’s livelihood. And here was Daniel, doing what he felt was the right thing, refunding the whole weekend. He was in the worst position to be generous, yet he was. And she was in the best position to show grace, and she didn’t. And doing it would have cost her nothing. And that was the fundamental difference between them.

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

The act of writing itself is much like the construction of a mirror made of words. Looking at certain illuminated corners of or cracks within the mirror, the author can see fragments of an objective reality that comprise the physical universe, social communities, political dynamics, and other facets of human existence. Looking in certain other corners of the same mirror, he or she may experience glimpses of a True Self sheltered deftly behind a mask of public proprieties.

Nothing can stop the power of a committed and determined people to make a difference in our society. Why? Because human beings are the most dynamic link to the divine on this planet.

The biggest pitfall as you make your way through life is impatience. Remember that being impatient is simply a way of punishing yourself. It creates stress, dissatisfaction, and fear.

THE FEAR WILL NEVER GO AWAY AS LONG AS I CONTINUE TO GROW.

For many of us, the people we find most difficult to praise are the ones closest to us—our mates, our children, our parents, and sometimes our friends.

The nerd flavor of masculinity has overwhelmed the macho kind in real-life power dynamics, and therefore in popular culture.

No matter what you or I achieve, in sports, business, or life, we can’t be satisfied. Life is too dynamic a game. We’re either getting better or we’re getting worse. Yes, we need to celebrate our victories. There’s power in victory that’s transformative, but after our celebration we should dial it down, dream up new training regimens, new goals, and start at zero the very next day.

You’re my captive,” I tell him as he awkwardly pushes himself up to sitting position. His wings lift at his back as he does so. Death’s eyebrows lift. “I’m your … ?” He smirks then. “Captive.” He says the word with relish and perhaps a pinch of humor, and maybe I should stab him again. Just, you know, to remind him of the power dynamics here.

I want to suggest to you that citizens of free societies, democracies, do not preserve their freedom by pussyfooting around their fellow-citizen's opinions, even their most cherished beliefs. In free societies, you must have the free play of ideas. There must be argument, and it must be impassioned and untrammeled. A free society is not calm and eventless place - that is the kind of static, dead society dictators try to create. Free societies are dynamic, noisy, turbulent, and full of radical disagreements. Skepticism and freedom are indissolubly linked; and it is the skepticism of journalists, their show-me, prove-it unwillingness to be impressed, that is perhaps their most important contribution to the freedom of the free world. It is the disrespect of journalists-for power, for orthodoxies, for party lines, for ideologies, for vanity, for arrogance, for folly, for pretension, for corruption, for stupidity, maybe even for editors-that I would like to celebrate...and that I urge you all, in freedom's name, to preserve.

When it is said that we are to pray in the Spirit, the dynamic we are really looking to gain is alignment with the rhythm and mind of God. As we seek this, the Spirit of the Lord teaches us how to pray.

the situation between Ukraine and Russia is ripe for the outbreak of security competition between them. Great powers that share a long and unprotected common border, like that between Russia and Ukraine, often lapse into competition driven by security fears. Russia and Ukraine might overcome this dynamic and learn to live together in harmony, but it would be unusual if they do.”16

The second conclusion, which is the heart of the book, is that the dynamics of wealth distribution reveal powerful mechanisms pushing alternately toward convergence and divergence. Furthermore, there is no natural, spontaneous process to prevent destabilizing, inegalitarian forces from prevailing permanently.

Theology is ultimately political. The way human communities deify the transcendent and determine the categories of good and evil have more to do with the power dynamics of the social systems which create the theologies than with the spontaneous revelation of truth from another quarter.

When shamings are delivered like remotely administered drone strikes, nobody needs to think about how ferocious our collective power might be. The snowflake never needs to feel responsible for the avalanche.

Worries about the power of a doctor's suggestions to influence and shape his patient's mind, whether they are made under hypnosis or not, are still with us.

A self-assured woman who is in control of her life draws like a magnet. She is so filled with positive energy that people want to be around her.

There is a problem that begins in our universities, and it comes down to Social Justice. The most immediate aspect of the problem is that Social Justice scholarship gets passed down to students, who then go out into the world. This effect is strongest within Social Justice fields, which teach students to be skeptical of science, reason, and evidence; to regard knowledge as tied to identity; to read oppressive power dynamics into every interaction; to politicize every facet of life; and to apply ethical principles unevenly, in accordance with identity.

Ecosystems have the power to positively disrupt economic systems. BMaaS (Business Models-as-a-System) harness open ecosystems as a complex set of interacting relationships and networks. The stronger these relationships, the more resilient the systems.

Women already come equipped with a core of steel fiber strength, depths of resolve a man cannot comprehend. It’s not the dynamic strength men have, all power and show. It’s a strength of endurance, fortitude. It is the strength that allows women to conceive life and to carry that life until the day it can stand on its own.

The only time you will fear anything is when you say no and resist the universe. You may have heard the expression “Go with the flow.” This means consciously accepting what is happening in your life.

You are what you think about all day long. You are also what you say to yourself all day long. If you say that you are old and tired, this mantra will be manifested in your external reality. If you say you are weak and lack enthusiasm, this too will be the nature of your world. But if you say that you are healthy, dynamic and fully alive, your life will be transformed. Words have remarkable power.

He knew Doms who never sucked off their subs, claiming that it upset the power dynamic too much, tangled the lines drawn. To his mind, that was nonsense. He was in complete control here, just like he would be when it was Sterling's mouth on his cock, fervent, worshipful, obedient. Hell, if he ever wanted to, he could order Sterling to spank him and still be clearly, unmistakably, the one calling the shots

The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

As I began to do things on my own, I began to taste the deliciousness of an emerging self-confidence.

We need to know with scientific certainty that there is a Consciousness and a Power in the Universe that responds to us definitely, directly, and dynamically. Each individual must arrive at a place in his own consciousness where this contact is so immediate and so dynamic that if every other living soul denied it, he would still know.

Every task you are given, no matter how menial, offers opportunities to observe this world at work. No detail about the people within it is too trivial. Everything you see or hear is a sign for you to decode. Over time, you will begin to see and understand more of the reality that eluded you at first. For instance, a person whom you initially thought had great power ended up being someone with more bark than bite. Slowly, you begin to see behind the appearances. As you amass more information about the rules and power dynamics of your new environment, you can begin to analyze why they exist, and how they relate to larger trends in the field. You move from observation to analysis, honing your reasoning skills, but only after months of careful attention.

Our increasing use of drugs to treat these conditions doesn’t address the real issues: What are these patients trying to cope with? What are their internal or external resources? How do they calm themselves down? Do they have caring relationships with their bodies, and what do they do to cultivate a physical sense of power, vitality, and relaxation? Do they have dynamic interactions with other people? Who really knows them, loves them, and cares about them? Whom can they count on when they’re scared, when their babies are ill, or when they are sick themselves? Are they members of a community, and do they play vital roles in the lives of the people around them? What specific skills do they need to focus, pay attention, and make choices? Do they have a sense of purpose? What are they good at? How can we help them feel in charge of their lives?

The truth is that love and power go together.

Humans do not simply, innocently, and honestly disagree with each other about the good, the just, the right, the principles and applications of moral distinction and valuation, for they are already caught, like it or not, in a complex dynamic of each other’s desires, recognition, power, and comparisons which not only relativizes moral distinctions and valuations, but makes them a constant and dangerous source of discord.

Speed can be fun, productive and powerful, and we would be poorer without it. What the world needs, and what the slow movement offers, is a middle path, a recipe for marrying la dolce vita with the dynamism of the information age. The secret is balance: instead of doing everything faster, do everything at the right speed. Sometimes fast. Sometimes slow. Sometimes in between.

It’s a problem” is another deadening phrase. It’s heavy and negative. “It’s an opportunity” opens the door to growth. Each time you can see the gift in life’s obstacles, you can handle difficult situations in a rewarding way. Each time you have the opportunity to stretch your capacity to handle the world, the more powerful you become.

No one is more unloving than a person who can’t own his or her own power. Such people spend their lives trying to pull it out of everyone else. Their need creates all sorts of manipulative behavior.

I figure... ...that the people are now more deeply conscious than ever before in history of the existence and functioning principles of universal, inexorable physical laws; of the pervading, quietly counseling truth within each and every one of us; of the power of love; and--each man by himself--of his own developing, dynamic relationship with his own conception of the Almightiness of the All-Knowing. ...that our contemporaries just don't wear their faith on their sleeves anymore. ...that people have removed faith from their sleeves because they found out for themselves that faith is much too important for careless display. Now they are willing to wait out the days and years for the truthful events, encouraged individually from within; and the more frequently the dramatic phrases advertising love, patriotism, fervent belief, morals, and good fellowship are plagiarized, appropriated and exhibited in the show windows of the world by the propaganda whips for indirect and ulterior motives, no matter how meager the compromise--the more do people withdraw within themselves and shun taking issue with the nauseating perversions, though eternally exhibiting quiet indifference, nonchalance or even cultivating seemingly ignorant acceptance.

Living in a society structured to profit from our self-hate creates a dynamic in which we are so terrified of being ourselves that we adopt terror-based ways of being in our bodies. All this is fueled by a system that makes large quantities of money off our shame and bias. These experiences are not divergent but complementary.

At the end of the day this has nothing to do with him. This is all about you—how you attracted him into your life and how you kept him engaged in a cycle of dysfunction. If you focus on him, you will lose. You need to focus on your inner void, since this is what keeps this dynamic alive.

We have left behind the rosy agrarian rhetoric and slaveholding reality of Jeffersonian democracy and reside in the bustling world of trade, industry, stock markets, and banks that Hamilton envisioned. (Hamilton’s staunch abolitionism formed an integral feature of this economic vision.) He has also emerged as the uncontested visionary in anticipating the shape and powers of the federal government. At a time when Jefferson and Madison celebrated legislative power as the purest expression of the popular will, Hamilton argued for a dynamic executive branch and an independent judiciary, along with a professional military, a central bank, and an advanced financial system. Today, we are indisputably the heirs to Hamilton’s America, and to repudiate his legacy is, in many ways, to repudiate the modern world.

I never really feel that I’m stuck. I actually think that people are never stuck, there’s no such thing as writers block, I think that theres terror that can silence you. But if you can think of it as a dynamic thing I mean a writers block, it’s a paralysis an immobility and the thing that has immobilized you is a very powerful force. Immobility is itself an act, it’s a choice. It can sometimes take as much energy to remain immobile as it does to be mobile. And if you think of it in a dynamic way then it’d freeze you from the sense that at some point your talent will simply abandon you and you’re just a vacant shell with nothing to say, I don’t think that ever really happens. But I think that terror, bad experience, trauma and so on can absolutely silence you.

Nothing is the universe's great storehouse and power plant. Laws give the universe order and stability, while possibilities give the universe dynamic creativity and change. Through the balance of these, the universe maintains its eternal dynamic harmony that provides all beings with the environment in which they can realize their potential value.

In my early twenties, it had never occurred to me that the women who gained their power from beauty were indebted to the men whose desire granted them that power in the first place. Those men were the ones in control, not the women the world fawned over. Facing the reality of the dynamics at play would have meant admitting how limited my power really was - how limited any woman's power is when she survives and even succeeds in the world as a thing to be looked at. With that one gesture, Robin Thicke had reminded everyone on set that we women weren't actually in charge. I didn't have any real power as the naked girl dancing around in his music video. I was nothing more than the hired mannequin.

There are secularised cultures, but at the core of all of them, the spirit of Tradition remains, religious or otherwise. By defending the multiplicity, plurality and polycentrism of cultures, we are making an appeal to the principles of their essences, which we can only find in the spiritual traditions. But we try to link this attitude to the necessity for social justice and the freedom of differing societies in the hope for better political regimes. The idea is to join the spirit of Tradition with the desire for social justice. And we don’t want to oppose them, because that is the main strategy of hegemonic power: to divide Left and Right, to divide cultures, to divide ethnic groups, East and West, Muslims and Christians. We invite Right and Left to unite, and not to oppose traditionalism and spirituality, social justice and social dynamism. So we are not on the Right or on the Left. We are against liberal postmodernity. Our idea is to join all the fronts and not let them divide us. When we stay divided, they can rule us safely. If we are united, their rule will immediately end. That is our global strategy. And when we try to join the spiritual tradition with social justice, there is an immediate panic among liberals. They fear this very much.

Like the body craves oxygen, the mind is desperate for certainty. It believes that without a safe foothold on reality, it will die. But the fascinating thing is that the illusion of certainty is exactly the opposite of safety because it hardens and narrows the vision to make everything fit its own scope. Then when new information arrives which would be its ally, the mind pushes it away in favor of the leaky life raft to which it clings, sinking all the while beneath the waves of change. In fact, the only antidote for this is to embrace 'I don’t know' so deeply that a powerful, dynamic safety emerges. This is like learning to surf so well that a tsunami wave shows up as a challenge to test our mastery.

In fact, the anti-Muslim stance of much of Hindu nationalism can be construed as partly a displaced hostility against the colonial power which could not be expressed directly because of the new legitimacy created within Hinduism for this power. Such a dynamic would seem to roughly duplicate the displacement of Oedipal hostilities in the authoritarian personality.

When we pray, we make tremendous power available, dynamic in its working, causing changes in our favour. Certain prayer sessions are specially designed by the Lord to help straighten out things in the spirit-realm regarding our immediate or later future as individuals, families or ministries.

If you’re a manager, remember that one third to one half of your workforce is probably introverted, whether they appear that way or not. Think twice about how you design your organization’s office space. Don’t expect introverts to get jazzed up about open office plans or, for that matter, lunchtime birthday parties or team-building retreats. Make the most of introverts’ strengths—these are the people who can help you think deeply, strategize, solve complex problems, and spot canaries in your coal mine. Also, remember the dangers of the New Groupthink. If it’s creativity you’re after, ask your employees to solve problems alone before sharing their ideas. If you want the wisdom of the crowd, gather it electronically, or in writing, and make sure people can’t see each other’s ideas until everyone’s had a chance to contribute. Face-to-face contact is important because it builds trust, but group dynamics contain unavoidable impediments to creative thinking. Arrange for people to interact one-on-one and in small, casual groups. Don’t mistake assertiveness or eloquence for good ideas. If you have a proactive work force (and I hope you do), remember that they may perform better under an introverted leader than under an extroverted or charismatic one.

I'm talking about an intense, private bonding between a dominant personality and a submissive one. Between two people who have chosen to make a loving gift to one another of themselves...not just of their bodies, but of the parts of themselves that they hold back from the rest of the world. The control dynamic in a relationship like that may look uneven, but the power is really quite...balanced

power dynamic operates in emotional contagion, determining which person’s brain will more forcefully draw the other into its emotional orbit. Mirror neurons are leadership tools: Emotions flow with special strength from the more socially dominant person to the less. One reason is that people in any group naturally pay more attention to and place more significance on what the most powerful person in that group says and does. That amplifies the force of whatever emotional message the leader may be sending, making her emotions particularly contagious. As I heard the head of a small organization say rather ruefully, “When my mind is full of anger, other people catch it like the flu.

This does not happen overnight, of course. It takes years of reflection. It requires disciplined prayer, Bible study and reading, innumerable conversations with friends, and dynamic congregational worship. But unlike learning other thinkers or authors, Jesus’s Spirit can come and live within you and spiritually illuminate your heart, so that his gospel becomes glorious in your sight. Then the gospel “dwells in your hearts richly” (Colossians 3:16), and we find the power to serve, to give and take criticism well, to not expect our spouse or our marriage to meet all our needs and heal all our hurts.

Human social life, I suggest, is the magma that erupts and builds up, so to speak, at the fault lines where natural human capacities meet and grind against and over natural human limitations…. This meeting of powers and limitations produces a creative, dynamic tension and energy that generates and fuels the making of human social life and social structures…. It is real human persons living through the tensions of natural existential contradictions who construct patterned social meanings, interactions, institutions, and structures.

In political economies, illness is seen as a drag on productivity. Frequent or prolonged illness is often seen as disqualifying or devaluing an individual’s labor power. There is a rush to be over with ill health and get back to work as quickly as possible. Rest is scarce, and all treatment under health capitalism is rationed along class lines. The ways we encounter medicine reflect this dynamic: care is designed around billable encounters, acute care is most easily accessible, and our cultural imaginary frames disease as some thing which is episodic.

If a fish is born in your aquarium and you call him John, write out a birth certificate, tell him about his family history, and two minutes later he gets eaten by another fish — that’s tragic. But it’s only tragic because you projected a separate self where there was none. You got hold of a fraction of a dynamic process, a molecular dance, and made a separate entity out of it.

A shift in class values occurs in black life when integration comes and with it the idea that money is the primary marker of individual success, not how one acquires money. Adopting that worldview changed the dynamics of work in black communities. Black men who could show they had money (no matter how they acquired it) could be among the powerful. It was this thinking that allowed hustlers in black communities to be seen as just as hardworking as their Wall Street counterparts.

Understanding your own culture and the ways it interacts with others, particularly the power dynamics of it, is far more appreciated. My reading of Germane Greer when I was a young lad was a lot more conducive to forming relationships with European females than my reading of Dante was--and that was more about my understanding of my male privilege and controlling its excess than being an export on women's literature or issues. This kind of cultural humility is a useful exercise in understanding your role as an agent of sustainability in a complex system. It is difficult to relinquish the illusions of power and delusions of exceptionalism that come with privilege. But it is strangely liberating to realise your true status as a node in a single network. There is honour to be found in this role, and a certain dignified agency. You won't be swallowed up by a hive mind or individuality--you will retain your autonomy while simultaneously being profoundly interdependent and connected.

Now my aim is clear: I must show that the house is one of the greatest powers of integration for the thoughts, memories and dreams of mankind. The binding principle in this integration is the daydream. Past, present and future give the house different dynamisms, which often interfere, at times opposing, at others, stimulating one another. In the life of a man, the house thrusts aside contingencies, its councils of continuity are unceasing. Without it, man would be a dispersed being. It maintains him through the storms of the heavens and through those of life. It is body and soul. It is the human being's first world. Before he is "cast into the world," as claimed by certain hasty meta-physics, man is laid in the cradle of the house. And always, in our daydreams, the house is a large cradle. A concrete metaphysics cannot neglect this fact, this simple fact, all the more, since this fact is a value, an important value, to which we return in our daydreaming. Being is already a value. Life begins well, it begins enclosed, protected, all warm in the bosom of the house.

The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God—"sacrifice" in the original sense of "making sacred"—whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya—one of the most important terms in Indian philosophy—has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.

America’s continued existence as a super-group is under tremendous strain today. America is beginning to display destructive political dynamics much more typical of developing and non-Western countries: ethnonationalist movements; backlash by elites against the masses; popular backlash against both “the establishment” and “outsider minorities” viewed as disproportionately powerful; and, above all, the transformation of democracy into an engine of zero-sum political tribalism.

The asymmetry of power that cuteness revolves around is another compelling reminder of how aesthetic categories register social conflict. There can be no experience of any person or object as cute that does not somehow call up the subject’s sense of power over those who are less powerful. But, as Lori Merish underscores, the fact that the cute object seems capable of making an affective demand on the subject—a demand for care that the subject is culturally as well as biologically compelled to fulfill—is already a sign that “cute” does not just denote a static power differential, but rather a dynamic and complex power struggle.

Quantum physicists discovered that physical atoms are made up of vortices of energy that are constantly spinning and vibrating; each atom is like a wobbly spinning top that radiates energy. Because each atom has its own specific energy signature (wobble), assemblies of atoms (molecules) collectively radiate their own identifying energy patterns. So every material structure in the universe, including you and me, radiates a unique energy signature. If it were theoretically possible to observe the composition of an actual atom with a microscope, what would we see? Imagine a swirling dust devil cutting across the desert’s floor. Now remove the sand and dirt from the funnel cloud. What you have left is an invisible, tornado-like vortex. A number of infinitesimally small, dust devil–like energy vortices called quarks and photons collectively make up the structure of the atom. From far away, the atom would likely appear as a blurry sphere. As its structure came nearer to focus, the atom would become less clear and less distinct. As the surface of the atom drew near, it would disappear. You would see nothing. In fact, as you focused through the entire structure of the atom, all you would observe is a physical void. The atom has no physical structure—the emperor has no clothes! Remember the atomic models you studied in school, the ones with marbles and ball bearings going around like the solar system? Let’s put that picture beside the “physical” structure of the atom discovered by quantum physicists. No, there has not been a printing mistake; atoms are made out of invisible energy not tangible matter! So in our world, material substance (matter) appears out of thin air. Kind of weird, when you think about it. Here you are holding this physical book in your hands. Yet if you were to focus on the book’s material substance with an atomic microscope, you would see that you are holding nothing. As it turns out, we undergraduate biology majors were right about one thing—the quantum universe is mind-bending. Let’s look more closely at the “now you see it, now you don’t” nature of quantum physics. Matter can simultaneously be defined as a solid (particle) and as an immaterial force field (wave). When scientists study the physical properties of atoms, such as mass and weight, they look and act like physical matter. However, when the same atoms are described in terms of voltage potentials and wavelengths, they exhibit the qualities and properties of energy (waves). (Hackermüller, et al, 2003; Chapman, et al, 1995; Pool 1995) The fact that energy and matter are one and the same is precisely what Einstein recognized when he concluded that E = mc2. Simply stated, this equation reveals that energy (E) = matter (m, mass) multiplied by the speed of light squared (c2). Einstein revealed that we do not live in a universe with discrete, physical objects separated by dead space. The Universe is one indivisible, dynamic whole in which energy and matter are so deeply entangled it is impossible to consider them as independent elements.

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

The 1970s-80s social movement called U.S. third world feminism functioned as a central locus of possibility, an insurgent social movement that shattered the construction of any one ideology as the single most correct site where truth can be represented. Indeed, without making this kind of metamove, any 'liberation' or social movement eventually becomes destined to repeat the oppressive authoritarianism from which it is attempting to free itself, and become trapped inside a drive for truth that ends only in producing its own brand of dominations. What U.S. third world feminism thus demanded was a new subjectivity, a political revision that denied any one ideology as the final answer, while instead positing a tactical subjectivity with the capactiy to de- and recenter, given the forms of power to be moved. These dynamics are what were required in the shift from enacting a hegemonic oppositional theory and practice to engaging in the differential form of social movement, as performed by U.S. feminists of color during the post-World War II period of great social transformation. p. 58-59.

What was true of an ancient community of Christian believers struggling with a powerful and appealing philosophy is also true for Christians in a postmodern context. Arguments that deconstruct the regimes of truth at work in the late modern culture of global capitalism are indispensable. So also is a deeper understanding of the counterideological force of the biblical tradition. But such arguments are no guarantee that the biblical metanarrative will not be co-opted for ideological purposes of violent exclusion, nor do arguments prove the truth of the gospel. Only the nonideological, embracing, forgiving and shalom-filled life of a dynamic Christian community formed by the story of Jesus will prove the gospel to be true and render the idolatrous alternatives fundamentally implausible.

(Talking about the movement to deny the prevalence and effects of adult sexual exploitation of children) So what does this movement consist of? Who are the movers and shakers? Well molesters are in it, of course. There are web pages telling them how to defend themselves against accusations, to retain confidence about their ‘loving and natural’ feelings for children, with advice on what lawyers to approach, how to complain, how to harass those helping their children. Then there’s the Men’s Movements, their web pages throbbing with excitement if they find ‘proof’ of conspiracy between feminists, divorcing wives and therapists to victimise men, fathers and husbands. Then there are journalists. A few have been vitally important in the US and Britain in establishing the fightback, using their power and influence to distort the work of child protection professionals and campaign against children’s testimony. Then there are other journalists who dance in and out of the debates waggling their columns behind them, rarely observing basic journalistic manners, but who use this debate to service something else – a crack at the welfare state, standards, feminism, ‘touchy, feely, post-Diana victimhood’. Then there is the academic voice, landing in the middle of court cases or inquiries, offering ‘rational authority’. Then there is the government. During the entire period of discovery and denial, not one Cabinet minister made a statement about the prevalence of sexual abuse or the harm it caused. Finally there are the ‘retractors’. For this movement to take off, it had to have ‘human interest’ victims – the accused – and then a happy ending – the ‘retractors’. We are aware that those ‘retractors’ whose parents trail them to newspapers, television studios and conferences are struggling. Lest we forget, they recanted under palpable pressure.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

When we leave the realm of cinema, it is obvious that the dynamics of white supremacist capitalist patriarchy---which has historically represented black females as "undesirable mates" even if they are desirable sex objects, and so rendered it socially unacceptable for powerful white males to seek committed relationships with black women---continue to inform the nature of romantic partnership in our society. What would happen to the future of white supremacist patriarchy if heterosexual white males were choosing to form serious relationships with black females? Clearly, this structure would be under mined. Significantly, The Bodyguard reaffirms this message. Frank Farmer is portrayed as a conservative Republican patriarch, a defender of the nation. Once he leaves the black woman "she devil" who has seduced and enthralled him, he returns to his rightful place as keeper of the nation's patriarchal legacy. In the film, we see him protecting the white male officers of state. These last scenes suggest that loving a black woman would keep him from honoring and protecting the nation.

I work at T-Town, which is about ninety-nine percent men, and all of them either are alpha personalities or think they are. That said, what we have here is the standard dynamic for sexual tension. I'm moderately good-looking. I have big boobs, and I get hit on by everyone from the pastor of my church to baristas at Starbucks, and by every single guy at T-Town except for my boss and the range master. I don't blame them and I don't judge them. It's part of the procreative drive hardwired into us, and we haven't evolved as a species far enough exert any genuine control over the biological imperative. You, on the other hand, are a very good-looking man of prime breeding age. Old enough to have interesting lines and scars--and stories to go with them--and young enough to be a catch. You probably get laid as often as you want to, and you can probably count on the fingers of one hand the number of times women have said no to you. Maybe--and please correct me if I've strayed too far into speculation--being an agent of a secret government organization has led you to buy into the superspy sex stud propaganda perpetuated by James Bond films." "My name is Powers," I said. "Austin Powers." She ignored me and plowed ahead. "We're in the middle of a crisis. We may have to work closely together for several days, or even several weeks. Close-quarters travel, emotions running high, all that. If it's all the same to you, I'd rather not spend the next few days living inside a trite office romance cliche. That includes everything from mild flirtation to sexual innuendo and double entendre and the whole ball of wax." She sipped her Coke. The ball landed in my court with a thump.

I’ll suggest that the kingdom Jesus came to establish is “not from this world” (John 18:36), for it operates differently than the governments of the world do. While all the versions of the kingdom of the world acquire and exercise power over others, the kingdom of God, incarnated and modeled in the person of Jesus Christ, advances only by exercising power under others.5 It expands by manifesting the power of self-sacrificial, Calvary-like love. To put it differently, the governments of the world seek to establish, protect, and advance their ideals and agendas. It’s in the fallen nature of all those governments to want to “win.” By contrast, the kingdom Jesus established and modeled with his life, death, and resurrection doesn’t seek to “win” by any criteria the world would use. Rather, it seeks to be faithful. It demonstrates the reign of God by manifesting the sacrificial character of God, and in the process, it reveals the most beautiful, dynamic, and transformative power in the universe. It testifies that this power alone—the power to transform people from the inside out by coming under them—holds the hope of the world. Everything the church is about, I argue, hangs on preserving the radical uniqueness of this kingdom in contrast to the kingdom of the world.

In Tibet, we have a traditional image, the windhorse, which represents a balanced relationship between the wind and the mind. The horse represents wind and movement. On its saddle rides a precious jewel. That jewel is our mind. A jewel is a stone that is clear and reflects light. There is a solid, earthly element to it. You can pick it up in your hand, and at the same time you can see through it. These qualities represent the mind: it is both tangible and translucent. The mind is capable of the highest wisdom. It can experience love and compassion, as well as anger. It can understand history, philosophy, and mathematics—and also remember what’s on the grocery list. The mind is truly like a wish-fulfilling jewel. With an untrained mind, the thought process is said to be like a wild and blind horse: erratic and out of control. We experience the mind as moving all the time—suddenly darting off, thinking about one thing and another, being happy, being sad. If we haven’t trained our mind, the wild horse takes us wherever it wants to go. It’s not carrying a jewel on its back—it’s carrying an impaired rider. The horse itself is crazy, so it is quite a bizarre scene. By observing our own mind in meditation, we can see this dynamic at work. Especially in the beginning stages of meditation, we find it extremely challenging to control our mind. Even if we wish to control it, we have very little power to do so, like the infirm rider. We want to focus on the breathing, but the mind keeps darting off unexpectedly. That is the wild horse. The process of meditation is taming the horse so that it is in our control, while making the mind an expert rider.

I also find Mill’s words to be of use when considering relationships. Often we want our friends, partners and people we love to be like us, because that allows us to feel validated and accepted. It is a powerful thing to find people in this world who share our values and instincts. But it is also important to celebrate the differences between our partners and us. Would we really want to be in a relationship where the other person reminds us every day of ourselves? Wouldn’t it just be like having rich chocolate cake every day? Do we even especially like people who are very much like us? Don’t we find ourselves cynical of their motives, believing we can see right through them? Love seems to come without a template. We may think we know what we want in a partner and then one day find ourselves in love for very different reasons. In the same way that differing, developed individuals contribute to Mill’s view of society and make it worth belonging to, so too the differences between people in a relationship can be precisely the substance of what makes it valuable. And then, rather than falling for that old fallacy of entering into a relationship thinking you will ‘change’ the other person to more comfortably reflect your values, you might see the qualities that separate them from you as precisely the features to celebrate. These qualities can complement our own: our laid-back approach to life can be challenged by the more active, dynamic ambition we might see in a partner, or vice versa. When the time comes, it will be useful to have them in mind as a role model. And to echo Mill: as our partners develop their own unique qualities, they can become of more value to themselves and therefore to the relationship as a whole.

It’s clear that if we use the mind attentively, mental power is increased, and if we concentrate the mind in the moment, it is easier to coordinate mind and body. But in terms of mind and body unity, is there something we can concentrate on that will reliably aid us in discovering this state of coordination? In Japan, and to some degree other Asian countries, people have historically focused mental strength in the hara (abdomen) as a way of realizing their full potential. Japan has traditionally viewed the hara as the vital center of humanity in a manner not dissimilar to the Western view of the heart or brain. I once read that years ago Japanese children were asked to point to the origin of thoughts and feelings. They inevitably pointed toward the abdominal region. When the same question was asked of American children, most pointed at their heads or hearts. Likewise, Japan and the West have commonly held differing views of what is physical power or physical health, with Japan emphasizing the strength of the waist and lower body and Western people admiring upper body power. (Consider the ideal of the sumo wrestler versus the V-shaped Western bodybuilder with a narrow waist and broad shoulders.) However, East and West also hold similar viewpoints regarding the hara, and we’re perhaps not as dissimilar as some might imagine. For instance, hara ga nai hito describes a cowardly person, “a person with no hara.” Sounds similar to our saying that so-and-so “has no guts,” doesn’t it?

The dynamic, future-oriented, ecstatically inspired state of the evolutionary impulse is the new enlightenment that I am speaking about. The inner eye has become compelled by the ever-unfulfilled promise of creating the future at a higher level than what exists in the present moment. When the awakening to this powerful spiritual urgency becomes one’s irrevocable attainment and permanent state, one has surely landed on the yonder shore, where the evolutionary impulse has become the driving force of fundamental principle guiding the vehicle called the body, mind, and soul. . . . God is only as powerful in this world as those of us who have the courage and audacity to awaken in this way—to become one with our own impulse to evolve. That’s the awesome significance of being a human being who is awake. When you realize this for yourself, you discover what an extraordinary blessing it is to be who you are, in this world, right now. In fact, the whole point of the creative process is to be here—to participate fully, radically, consciously in the Universe Project. In this evolutionary context, the point of enlightenment is not merely to transcend the world so that you can be free of it but to embrace the world completely, to embrace the entire process as your self, knowing that you are the creative principle incarnate, and you have a lot of work to do. As an individual, you are instantaneously liberated, simply through taking that step, but your personal liberation is a mere by-product of finally embracing the awe-inspiring burden of the Universe Project, which in truth has been yours all along.

If we analyse the classes of life, we readily find that there are three cardinal classes which are radically distinct in function. A short analysis will disclose to us that, though minerals have various activities, they are not "living." The plants have a very definite and well known function-the transformation of solar energy into organic chemical energy. They are a class of life which appropriates one kind of energy, converts it into another kind and stores it up; in that sense they are a kind of storage battery for the solar energy; and so I define THE PLANTS AS THE CHEMISTRY-BINDING class of life. The animals use the highly dynamic products of the chemistry-binding class-the plants-as food, and those products-the results of plant-transformation-undergo in animals a further transformation into yet higher forms; and the animals are correspondingly a more dynamic class of life; their energy is kinetic; they have a remarkable freedom and power which the plants do not possess-I mean the freedom and faculty to move about in space; and so I define ANIMALS AS THE SPACE-BINDING CLASS OF LIFE. And now what shall we say of human beings? What is to be our definition of Man? Like the animals, human beings do indeed possess the space-binding capacity but, over and above that, human beings possess a most remarkable capacity which is entirely peculiar to them-I mean the capacity to summarise, digest and appropriate the labors and experiences of the past; I mean the capacity to use the fruits of past labors and experiences as intellectual or spiritual capital for developments in the present; I mean the capacity to employ as instruments of increasing power the accumulated achievements of the all-precious lives of the past generations spent in trial and error, trial and success; I mean the capacity of human beings to conduct their lives in the ever increasing light of inherited wisdom; I mean the capacity in virtue of which man is at once the heritor of the by-gone ages and the trustee of posterity. And because humanity is just this magnificent natural agency by which the past lives in the present and the present for the future, I define HUMANITY, in the universal tongue of mathematics and mechanics, to be the TIME-BINDING CLASS OF LIFE.

The Language of the Birds" 1 A man saw a bird and found him beautiful. The bird had a song inside him, and feathers. Sometimes the man felt like the bird and sometimes the man felt like a stone—solid, inevitable—but mostly he felt like a bird, or that there was a bird inside him, or that something inside him was like a bird fluttering. This went on for a long time. 2 A man saw a bird and wanted to paint it. The problem, if there was one, was simply a problem with the question. Why paint a bird? Why do anything at all? Not how, because hows are easy—series or sequence, one foot after the other—but existentially why bother, what does it solve? And just because you want to paint a bird, do actually paint a bird, it doesn’t mean you’ve accomplished anything. Who gets to measure the distance between experience and its representation? Who controls the lines of inquiry? We do. Anyone can. Blackbird, he says. So be it, indexed and normative. But it isn’t a bird, it’s a man in a bird suit, blue shoulders instead of feathers, because he isn’t looking at a bird, real bird, as he paints, he is looking at his heart, which is impossible. Unless his heart is a metaphor for his heart, as everything is a metaphor for itself, so that looking at the paint is like looking at a bird that isn’t there, with a song in its throat that you don’t want to hear but you paint anyway. The hand is a voice that can sing what the voice will not, and the hand wants to do something useful. Sometimes, at night, in bed, before I fall asleep, I think about a poem I might write, someday, about my heart, says the heart. 3 They looked at the animals. They looked at the walls of the cave. This is earlier, these are different men. They painted in torchlight: red mostly, sometimes black—mammoth, lion, horse, bear—things on a wall, in profile or superimposed, dynamic and alert. They weren’t animals but they looked like animals, enough like animals to make it confusing, meant something but the meaning was slippery: it wasn’t there but it remained, looked like the thing but wasn’t the thing—was a second thing, following a second set of rules—and it was too late: their power over it was no longer absolute. What is alive and what isn’t and what should we do about it? Theories: about the nature of the thing. And of the soul. Because people die. The fear: that nothing survives. The greater fear: that something does. The night sky is vast and wide. They huddled closer, shoulder to shoulder, painted themselves in herds, all together and apart from the rest. They looked at the sky, and at the mud, and at their hands in the mud, and their dead friends in the mud. This went on for a long time. 4 To be a bird, or a flock of birds doing something together, one or many, starling or murmuration. To be a man on a hill, or all the men on all the hills, or half a man shivering in the flock of himself. These are some choices. The night sky is vast and wide. A man had two birds in his head—not in his throat, not in his chest—and the birds would sing all day never stopping. The man thought to himself, One of these birds is not my bird. The birds agreed.

At this point, I must describe an important study carried out by Clare W. Graves of Union College, Schenectady, N.Y. on deterioration of work standards. Professor Graves starts from the Maslow-McGregor assumption that work standards deteriorate when people react against workcontrol systems with boredom, inertia, cynicism... A fourteen-year study led to the conclusion that, for practical purposes, we may divide people up into seven groups, seven personality levels, ranging from totally selfpreoccupied and selfish to what Nietzsche called ‘a selfrolling wheel’-a thoroughly self-determined person, absorbed in an objective task. This important study might be regarded as an expansion of Shotover’s remark that our interest in the world is an overflow of our interest in ourselves—and that therefore nobody can be genuinely ‘objective’ until they have fully satiated the subjective cravings. What is interesting—and surprising—is that it should not only be possible to distinguish seven clear personality-ypes, but that these can be recognised by any competent industrial psychologist. When Professor Graves’s theories were applied in a large manufacturing organisation—and people were slotted into their proper ‘levels’—the result was a 17% increase in production and an 87% drop in grumbles. The seven levels are labelled as follows: (1) Autistic (2) Animistic (3) Awakening and fright (4) Aggressive power seeking (5) Sociocentric (6) Aggressive individualistic (7) Pacifist individualistic. The first level can be easily understood: people belonging to it are almost babylike, perhaps psychologically run-down and discouraged; there is very little to be done with these people. The animistic level would more probably be encountered in backward countries: primitive, superstitious, preoccupied with totems and taboos, and again poor industrial material. Man at the third level is altogether more wide-awake and objective, but finds the complexity of the real world frightening; the best work is to be got out of him by giving him rules to obey and a sense of hierarchical security. Such people are firm believers in staying in the class in which they were born. They prefer an autocracy. The majority of Russian peasants under the Tsars probably belonged to this level. And a good example of level four would probably be the revolutionaries who threw bombs at the Tsars and preached destruction. In industry, they are likely to be trouble makers, aggressive, angry, and not necessarily intelligent. Management needs a high level of tact to get the best out of these. Man at level five has achieved a degree of security—psychological and economic—and he becomes seriously preoccupied with making society run smoothly. He is the sort of person who joins rotary clubs and enjoys group activities. As a worker, he is inferior to levels three and four, but the best is to be got out of him by making him part of a group striving for a common purpose. Level six is a self-confident individualist who likes to do a job his own way, and does it well. Interfered with by authoritarian management, he is hopeless. He needs to be told the goal, and left to work out the best way to achieve it; obstructed, he becomes mulish. Level seven is much like level six, but without the mulishness; he is pacifistic, and does his best when left to himself. Faced with authoritarian management, he either retreats into himself, or goes on his own way while trying to present a passable front to the management. Professor Graves describes the method of applying this theory in a large plant where there was a certain amount of unrest. The basic idea was to make sure that each man was placed under the type of supervisor appropriate to his level. A certain amount of transferring brought about the desired result, mentioned above—increased production, immense decrease in grievances, and far less workers leaving the plant (7% as against 21% before the change).

Speak to me about power. What is it?” I do believe I’m being out-Cambridged. “You want me to discuss power? Right here and now?” Her shapely head tilts. “No time except the present.” “Okay.” Only for a ten. “Power is the ability to make someone do what they otherwise wouldn’t, or deter them from doing what they otherwise would.” Immaculée Constantin is unreadable. “How?” “By coercion and reward. Carrots and sticks, though in bad light one looks much like the other. Coercion is predicated upon the fear of violence or suffering. ‘Obey, or you’ll regret it.’ Tenth-century Danes exacted tribute by it; the cohesion of the Warsaw Pact rested upon it; and playground bullies rule by it. Law and order relies upon it. That’s why we bang up criminals and why even democracies seek to monopolize force.” Immaculée Constantin watches my face as I talk; it’s thrilling and distracting. “Reward works by promising ‘Obey and benefit.’ This dynamic is at work in, let’s say, the positioning of NATO bases in nonmember states, dog training, and putting up with a shitty job for your working life. How am I doing?” Security Goblin’s sneeze booms through the chapel. “You scratch the surface,” says Immaculée Constantin. I feel lust and annoyance. “Scratch deeper, then.” She brushes a tuft of fluff off her glove and appears to address her hand: “Power is lost or won, never created or destroyed. Power is a visitor to, not a possession of, those it empowers. The mad tend to crave it, many of the sane crave it, but the wise worry about its long-term side effects. Power is crack cocaine for your ego and battery acid for your soul. Power’s comings and goings, from host to host, via war, marriage, ballot box, diktat, and accident of birth, are the plot of history. The empowered may serve justice, remodel the Earth, transform lush nations into smoking battlefields, and bring down skyscrapers, but power itself is amoral.” Immaculée Constantin now looks up at me. “Power will notice you. Power is watching you now. Carry on as you are, and power will favor you. But power will also laugh at you, mercilessly, as you lie dying in a private clinic, a few fleeting decades from now. Power mocks all its illustrious favorites as they lie dying. ‘Imperious Caesar, dead and turn’d to clay, might stop a hole to keep the wind away.’ That thought sickens me, Hugo Lamb, like nothing else. Doesn’t it sicken you?