Preserving The Past For The Future Quotes

When you realize the value of all life, you dwell less on what is past and concentrate more on the preservation of the future.

Ice contains no future, just the past, sealed away. As if they're alive, everything in the world is sealed up inside, clear and distinct. Ice can preserve all kinds of things that way - cleanly, clearly. That's the essence of ice, the role it plays.

Cultural survival is not about preservation, sequestering indigenous peoples in enclaves like some sort of zoological specimens. Change itself does note destroy a culture. All societies are constantly evolving. Indeed a culture survives when it has enough confidence in its past and enough say in its future to maintain its spirit and essence through all the changes it will inevitably undergo.

I liked the idea, how the past could be preserved, fossilized, in the stars. I wanted to think that somewhere on the other end of time, a hundred light years from then, someone else, some distant future creature, might be looking back at a preserved image of me and my father at that very moment in my bedroom.

Risks are a measure of people. People who won't take them are trying to preserve what they have. People who do take them often end up having more. Some risks have a future, and some people call them wrong. But being right may be like walking backwards proving where you've been. Being wrong isn't in the future, or in the past. Being wrong isn't anywhere but being here. Best place to be, eh?

A historian ought to be exact, sincere and impartial; free from passion, unbiased by interest, fear, resentment or affection; and faithful to the truth, which is the mother of history the preserver of great actions, the enemy of oblivion, the witness of the past, the director of the future.

If New Orleans is not fully in the mainstream of culture, neither is it fully in the mainstream of time. Lacking a well-defined present, it lives somewhere between its past and its future, as if uncertain whether to advance or to retreat. Perhaps it is its perpetual ambivalence that is its secret charm. Somewhere between Preservation Hall and the Superdome, between voodoo and cybernetics, New Orleans listens eagerly to the seductive promises of the future but keeps at least one foot firmly planted in its history, and in the end, conforms, like an artist, not to the world but to its own inner being--ever mindful of its personal style.

If parents wish to preserve childhood for their own children, they must conceive of parenting as an act of rebellion against culture.

Preserved in discrete human inheritances—arts, literature, music, architecture, history, law, religion—culture expands the human experience of time, making both the past and the future present to creatures who otherwise experience only the present moment.

Stories matter - telling them, sharing them, preserving them, changing them, learning from them, and escaping with and through them. We learn about ourselves and the world that we live in through fiction just as much as through facts. Empathy, perception and understanding are never wasted. All libraries are a gateway into other worlds, including the past - and the future.

If, in time of peace, our museums and art galleries are important to the community, in time of war they are doubly valuable. For then, when the petty and the trivial fall way and we are face to face with final and lasting values, we… must summon to our defense all our intellectual and spiritual resources. We must guard jealously all we have inherited from a long past, all we are capable of creating in a trying present, and all we are determined to preserve in a foreseeable future. Art is the imperishable and dynamic expression of these aims. It is, and always has been, the visible evidence of the activity of free minds.…

Neither the fanatics nor the faint-hearted are needed. And our duty as a Party is not to our Party alone, but to the nation, and, indeed, to all mankind. Our duty is not merely the preservation of political power but the preservation of peace and freedom. So let us not be petty when our cause is so great. Let us not quarrel amongst ourselves when our Nation's future is at stake. Let us stand together with renewed confidence in our cause -- united in our heritage of the past and our hopes for the future -- and determined that this land we love shall lead all mankind into new frontiers of peace and abundance.

We spend our youth attempting to change the future, he explained, and the rest of our lives trying to preserve the past.

Willful misreading is a violence. To warp the history of a place to serve one vision of the past—and therefore, preserve a specific vision of the present and future—is an obscenity, and yet we live in obscenities like this every day.

OM: the symbol of the Three in One, the three worlds in the Soul; the three times, past, present, future, in Eternity; the three Divine Powers, Creation, Preservation, Transformation, in the one Being; the three essences, immortality, omniscience, joy, in the one Spirit. This is the Word, the Symbol, of the Master and Lord, the perfected Spiritual Man.

I believe we need wilderness in order to be more complete human beings, to not be fearful of the animals that we are, an animal who bows to the incomparable power of natural forces when standing on the north rim of the Grand Canyon, an animal who understands a sense of humility when watching a grizzly overturn a stump with its front paw to forage for grubs in the lodgepole pines of the northern Rockies, an animal who weeps over the sheer beauty of migrating cranes above the Bosque del Apache in November, an animal who is not afraid to cry with delight in the middle of a midnight swim in a phospherescent tide, an animal who has not forgotten what it means to pray before the unfurled blossom of the sacred datura, remembering the source of all true visions. As we step over the threshold of the twenty-first century, let us acknowledge that the preservation of wilderness is not so much a political process as a spiritual one, that the language of law and science used so successfully to define and defend what wilderness has been in the past century must now be fully joined with the language of the heart to illuminate what these lands mean to the future.

After the sureties of youth there sets in a period of intense and intolerable complexity. With the soda-jerker this period is so short as to be almost negligible. Men higher in the scale hold out longer in the attempt to preserve the ultimate niceties of relationship, to retain "impractical" ideas of integrity. But by the late twenties the business has grown too intricate, and what has hitherto been imminent and confusing has become gradually remote and dim. Routine comes down like twilight on a harsh landscape, softening it until it is tolerable. The complexity is too subtle, too varied; the values are changing utterly with each lesion of vitality; it has begun to appear that we can learn nothing from the past with which to face the future - so we cease to be impulsive, convincible men, interested in what is ethically true by fine margins, we substitute rules of conduct for rules of integrity, we value safety above romance, we become, quite unconsciously, pragmatic. It is left to the few to be persistently concerned with the nuances of relationships - and even this few only in certain hours especially set aside for the task.

To preserve the past is to save the future...

The subject of theory can no longer affect to stand outside the process it describes: it is integrated as an immanent machine part in an open ended experimentation that is inextricable from capital’s continuous scrambling of its own limits—which operates via the reprocessing of the actual through its virtual futures, dissolving all bulwarks that would preserve the past.

Human beings have roots by virtue of their real, active, and natural participation in the life of a community which preserves in living shape particular treasures of the past and particular expectations for the future.

One is too precious about the past, the other too hungry for the future. One arm being dragged into the past by the ethics of historic preservation, the other being yanked towards a hopeful (bigger, brighter, better) future.

Justification is the means whereby we appropriate the saving act of God in the past, and sanctification the promise of God's activity in the present and future...Justification is primarily concerned with the relation between man and the law of God, sanctification with the Christian's separation from the world until the second coming of Christ...Justification is the new creation of the new man, and sanctification is his preservation until the day of Jesus Christ.

I am usually classed as a progressive, a liberal. But it seems to me that what I care most about is preserving a world that bears some resemblance to the past—a world with some ice at the top and bottom and the odd coral reef in between, a world where people are connected to the past and future (and to one another) instead of turned into obsolete software.

Modernity is the condition a society reaches when life is no longer conceived as cyclical. In a premodern society, where the purpose of life is understood to be the reproduction of the customs and practices of the group, and where people are expected to follow the life path their parents followed, the ends of life are given at the beginning of life. People know what their life's task is, and they know when it has been completed. In modern societies, the reproduction of the custom is no longer understood to be one of the chief purposes of existence, and the ends of life are not thought to be given; they are thought to be discovered or created. Individuals are not expected to follow the life path of their parents, and the future of the society is not thought to be dictated entirely by its past. Modern societies do not simply repeat and extend themselves; they change in unforeseeable directions, and the individual's contributions to these changes is unspecifiable in advance. To devote oneself to the business of preserving and reproducing the culture of one's group is to risk one of the most terrible fates in modern societies, obsolescence.

Museums are preserving the past and propelling us into the future.

The whole of the past is embraced by the word “forgiveness”; the whole of the future is preserved in the faithfulness of God.

Toward our latter days, writing can help preserve our most cherished memories. Studies suggest that the act of writing keeps our minds sharper for longer.

The enchantments of the past must always become the disenchantments of the future. But memory, a preservative, may intervene. The embalmer of original enchantments, it is the only human faculty that can outwit the advance of chronological time. Art, the embalmer of memory, is the only human vocation in which the time regained by memory can be permanently fixed.

We must guard jealously all we have inherited from a long past, all we are capable of creating in a trying present, and all we are determined to preserve in a foreseeable future. Art

Study must begin by preserving the past, for by it, we know better how to live, what to live for, and what is most important. Nations, churches, families, and individuals have no future if they forget to study their past.

Now, looking for labels, it is hard to call the Hell's Angels anything but mutants. They are urban outlaws with a rural ethic and a new, improvised style of self-preservation. Their image of themselves derives mainly from Celluloid, from the Western movies and two-fisted TV shows that have taught them most of what they know about the society they live in. Very few read books, and in most cases their formal education ended at fifteen or sixteen. What little they know of history has come from the mass media, beginning with comics ... so if they see themselves in terms of the past, it's because they can't grasp the terms of the present, much less the future. They are the sons of poor men and drifters, losers and the sons of losers. Their backgrounds are overwhelmingly ordinary. As people, they are like millions of other people. But in their collective identity they have a peculiar fascination so obvious that even the press has recognized it, although not without cynicism. In its ritual flirtation with reality the press has viewed the Angels with a mixture of awe, humor and terror -- justified, as always, by a slavish dedication to the public appetite, which most journalists find so puzzling and contemptible that they have long since abandoned the task of understanding it to a handful of poll-takers and "experts.

Yes, I am uncertain and a little afraid of what the future holds. Nonetheless, I have confidence that whatever lies ahead will preserve what is dear to me and consume the darkest shadows of my past. Some memories I will treasure forever. Some memories are best erased.

Leadership is most essential during periods of transition, when values and institutions are losing their relevance, and the outlines of a worthy future are in controversy. In such times, leaders are called upon to think creatively and diagnostically: what are the sources of the society’s well-being? Of its decay? Which inheritances from the past should be preserved, and which adapted or discarded? Which objectives deserve commitment, and which prospects must be rejected no matter how tempting? And, at the extreme, is one’s society sufficiently vital and confident to tolerate sacrifice as a waystation to a more fulfilling future?

But if each of us could have the tally of his future years set before him, as we can of our past years, how alarmed would be those who saw only a few years ahead, and how carefully would they use them! And yet it is easy to organize an amount, however small, which is assured; we have to be more careful in preserving what will cease at an unknown point.

At the heart of Roman politics, from the beginning of the republic until virtually the end of the imperial era, stands the conviction of the sacredness of foundation, in the sense that once something has been founded it remains binding for all future generations. To be engaged in politics meant first and foremost to preserve the founding of the city of Rome.

Stories matter – telling them, sharing them, preserving them, changing them, learning from them, and escaping with and through them. We learn about ourselves and the world that we live in through fiction just as much as through facts. Empathy, perception and understanding are never wasted. All libraries are a gateway into other worlds, including the past – and the future.

It is quite certain that the surpassing of the past toward the future always demands sacrifices; to claim that in destroying an old quarter in order to build new houses on its ruins one is preserving it dialectically is a play on words; no dialectic can restore the old port of Marseilles; the past as something not surpassed, in its flesh and blood presence, has completely vanished.

At the time, few Americans gave much thought to preserving legacies for history. The new was worshipped, the old usually cast aside. To the dismay of archivists and preservationists, the White House of the nineteenth century was a revolving door of styles and motifs, and successive occupants discarded past desiderata with little consideration for the desires of future generations for artifacts.

People are delighted to accept pensions and gratuities, for which they hire out their labour or their support or their services. But nobody works out the value of time: men use it lavishly as if it cost nothing. But if death threatens these same people, you will see them praying to their doctors; if they are in fear of capital punishment, you will see them prepared to spend their all to stay alive. So inconsistent are they in their feelings. But if each of us could have the tally of his future years set before him, as we can of our past years, how alarmed would be those who saw only a few years ahead, and how carefully would they use them! And yet it is easy to organize an amount, however small, which is assured; we have to be more careful in preserving what will cease at an unknown point.

Can you see my future? I asked. No, not the future, he replied blankly, slowly shaking his head. I’m not interested in the future. I have no concept of the future. Ice contains no future, just the past, sealed away. As if they’re alive, everything in the world is sealed up inside, clear and distinct. Ice can preserve all kinds of things that way—cleanly, clearly. That’s the essence of ice, the role it plays.

The past is preserved only in darkness, the future is not raised to the level of an image, as something which can be anticipated. It is the symbolic expression which first creates the possibility of looking backward and looking forward... What occurred in the past, now separated out from the totality of representations, no longer passes away, once the sounds of language have placed their seals on it and given it a certain stamp.

Charming ladies, as I doubt not you know, the understanding of mortals consisteth not only in having in memory things past and taking cognizance of things present; but in knowing, by means of the one and the other of these, to forecast things future is reputed by men of mark to consist the greatest wisdom. To-morrow, as you know, it will be fifteen days since we departed Florence, to take some diversion for the preservation of our health and of our lives, eschewing the woes and dolours and miseries which, since this pestilential season began, are continually to be seen about our city. This, to my judgment, we have well and honourably done; for that, an I have known to see aright, albeit merry stories and belike incentive to concupiscence have been told here and we have continually eaten and drunken well and danced and sung and made music, all things apt to incite weak minds to things less seemly, I have noted no act, no word, in fine nothing blameworthy, either on your part or on that of us men; nay, meseemeth I have seen and felt here a continual decency, an unbroken concord and a constant fraternal familiarity; the which, at once for your honour and service and for mine own, is, certes, most pleasing to me. Lest, however, for overlong usance aught should grow thereof that might issue in tediousness, and that none may avail to cavil at our overlong tarriance,

In his person Gascoigne showed a curious amalgam of classes, high and low. He had cultivated his mind with the same grave discipline with which he now maintained his toilette—which is to say, according to a method that was sophisticated, but somewhat out of date. He held the kind of passion for books and learning that only comes when one has pursued an education on one’s very own—but it was a passion that, because its origins were both private and virtuous, tended towards piety and scorn. His temperament was deeply nostalgic, not for his own past, but for past ages; he was cynical of the present, fearful of the future, and profoundly regretful of the world’s decay. As a whole, he put one in mind of a well-preserved old gentleman (in fact he was only thirty-four) in a period of comfortable, but perceptible, decline—a decline of which he was well aware, and which either amused him or turned him melancholy, depending on his moods.

And what do we do to fit our English-speaking Chinese, our docile and happy, our truly loyal servants, for the Asia of the future? We teach them English history: Henry the VIII, Elizabeth and Victoria, English geography, three-quarters of the book the British Isles, one quarter the rest of the world. literature, Lamb's Tales from Shakespeare and The Mill on the Floss, all in Basic, as they aren't to know the complexities of our tongue. We cut them from their own learning, their traditions; if that were cutting them off merely from the past, it wouldn't matter, but also and more dangerously, it cuts them from the present, and perhaps the future of Asia. With these happy eunuchs who are bound to us by their knowledge of English we run this country well as our colonial preserve. But we cannot pretend to think we can leave it to them to run it for themselves. All the revolutionaries in India were people who went back to their own literature and language. We'll see the same phenomenon here.

The politics of inevitability is a self-induced intellectual coma. So long as there was a contest between communist and capitalist systems, and so long as the memory of fascism and Nazism was alive, Americans had to pay some attention to history and preserve the concepts that allowed them to imagine alternative futures. Yet once we accepted the politics of inevitability, we assumed that history was no longer relevant. If everything in the past is governed by a known tendency, then there is no need to learn the details.

According to the currently established laws of nature, the future, the present, and the past all exist in the same way. That's because, regardless of what you mean by 'exist', there is nothing in these laws that distinguishes one moment of time from any other. The past, therefore, exists in just the same way as the present. While the situation is not entirely settled, it seems that the laws of nature preserve information entirely, so all the details that make up you and the story of your grandmother's life are immortal.

Her. Her. Her. Future breezes implore me to stay. But I'm no future. I'm no past. Only ever contemporary of this path. I'll sacrifice everything for all her seasons give from losing. She, I sigh from The Mountain top. By her now. My only role. And for that freedom, spread my polar chill, reaching even the warmest times, a warning upon the back of every life that would by harming Hailey's play, ever wayward around this vegetative rush of orbit & twine, awaken among these cascading cliffs of bellicose ice me. And my Vengeance. At once. The Justice of my awful loss set free upon this crowded land. An old terror violent for the glee of ends. But to those who would tend her, harrowed by such Beauty & Fleeting Presence to do more, my cool cries will kiss their gentle foreheads and my tears will kiss their tender cheeks, and then if the Love of their Kindness, which only Kindness ever finds, spills my ear, for a while I might slip down and play amidst her canopies of gold. Solitude. Hailey's bare feet. And all her patience now assumes. Garland of Spring's Sacred Bloom. By you, ever sixteen, this World's preserved. By you, this World has everything left to lose. And I, your sentry of ice, shall allways protect what your Joy so dangerously resumes. I'll destroy no World so long it keeps turning with flurry & gush, petals & stems bending and lush, and allways our hushes returning anew. Everyone betrays the Dream but who cares for it? O Hailey no, I could never walk away from you. - Haloes! Haleskarth! Contraband! I can walk away from anything. Everyone loves the Dream but I kill it. Bald Eagles soar over me: —Reveille Rebel! I jump free this weel. On fire. Blaze a breeze. I'll devastate the World. \\ Samsara! Samarra! Grand! I can walk away from anything. Everyone loves the Dream but I kill it. Atlas Mountain Cedars gush over me: —Up Boogaloo! I leap free this spring. On fire. How my hair curls. I'll destroy the World. - Him. Him. Him. Future winds imploring me to stay. But I'm no tomorrow. I'm no yesterday. Only ever contemporary of this way. I will sacrifice everything for all his seasons miss of soaring. He, I sigh from The Mountain top. By him now. My only role. And for that freedom, spread my polar chill, reaching even the warmest climes, a warning upon the back of every life that would by harming Sam's play, ever wayward around this animal streak of orbit & wind, awaken among these cataracts of belligerent ice me. And my Justice. At once. The Vengeance of my awful loss set free upon this crowded land. An old terror violent for the delirium of ends. But to those who would protect him, frightened by such Beauty & Savage Presence to do more, my cool cries will kiss their tender foreheads and my tears will kiss their gentle cheeks, and then if the Kindness of their Love, which only Loving ever binds, spills my ear, for a while I might slip down and play among his foals so green. My barrenness. Sam's solitude. And all his patience now presumes. Luster of Spring's Sacred Brood. By you, ever sixteen, this World's reserved. By you, this World has everything left to lose. And I, your sentry of ice, shall allways protect what your Joy so terrifyingly elects. I'll destroy no World so long it keeps turning with scurry & blush, fledgling & charms beading with dews, and allways our rush returning renewed. Everyone betrays the Dream but who cares for it? O Sam no, I could never walk away from you.

The past has it's place: As a warning system to help prevent us from repeating the same mistakes over and over, and as a place to preserve precious memories that when reflected upon bring us happiness and joy. The future also has it's place: It's where we anticipate achieving our goals, dreams and desires. The future gives us hope of a better tomorrow and motivates us to become the best we can for ourselves and those we expect to have in our lives. But the present is where we all currently reside; where life is most meaningful and full of purpose. It's the only place where you can actively use faith, consciously be productive, and focus on making great decisions that better your life and the lives of others.

The introduction of cinematography enabled us to corral time past and thus retain it not merely in the memory - at best, a falsifying receptacle - but in the objective preservative of a roll of film. But, if past, present and future are the dimensions of time, they are notoriously fluid. There is no tension in the tenses and yet they are always tremulously about to coagulate. The present is a liquid jelly which settles into a quivering, passive mass, the past, as soon as - if not sooner than - we are aware of it as present. Yet this mass was intangible and existed only conceptually until arrival of the preservative, cinema. The motion picture is usually regarded as only a kind of shadow play and few bother to probe the ontological paradoxes it presents. For it offers us nothing less than the present tense experience of time irrefutably past. So that the coil of film has, as it were, lassoed inert phenomena from which the present had departed, and when projected upon a screen, they are granted a temporary revivification. [...] The images of cinematography, however, altogether lack autonomy. Locking in programmed patterns, they merely transpose time past into time present and cannot, by their nature, respond to the magnetic impulses of time future for the unachievable future which does not exist in any dimension, but nevertheless organizes phenomena towards its potential conclusions. The cinematographic model is one of cyclic recurrences alone, even if these recurrences are instigated voluntarily, by the hand of man viz. the projectionist, rather than the hand of fate. Though, in another sense, the action of time is actually visible in the tears, scratches and thumbprints on the substance of the film itself, these are caused only by the sly, corrosive touch of mortality and, since the print may be renewed at will, the flaws of aging, if retained, increase the presence of the past only by a kind of forgery, as when a man punches artificial worm-holes into raw or smokes shadows of fresh pain with a candle to produce an apparently aged artefact. Mendoza, however, claimed that if a thing were sufficiently artificial, it became absolutely equivalent to the genuine.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

A very important function of the nervous system, and, as we have said, a function equally in demand for computing machines, is that of memory, the ability to preserve the results of past operations for use in the future. It will be seen that the uses of the memory are highly various, and it is improbable that any single mechanism can satisfy the demands of all of them. There is first the memory which is necessary for the carrying out of a current process, such as a multiplication, in which the intermediate results are of no value once the process is completed, and in which the operating apparatus should then be released for further use. Such a memory should record quickly, be read quickly, and be erased quickly. On the other hand, there is the memory which is intended to be part of the files, the permanent record, of the machine or the brain, and to contribute to the basis of all its future behavior, at least during a single run of the machine. Let it be remarked parenthetically that an important difference between the way in which we use the brain and the machine is that the machine is intended for many successive runs, either with no reference to each other, or with a minimal, limited reference, and that it can be cleared between such runs; while the brain, in the course of nature, never even approximately clears out its past records. Thus the brain, under normal circumstances, is not the complete analogue of the computing machine but rather the analogue of a single run on such a machine. We shall see later that this remark has a deep significance in psychopathology and in psychiatry.

The days that pass, which turn into the time that passes, are neither lovely nor hideous, but always the same. Perhaps it rains for a few seconds sometimes, or the four-o'clock sun holds time back for a few minutes like rearing horses. Perhaps the past doesn't always preserve the beautiful order that clocks give to the present, and perhaps the future is rushing up in disorder, each moment tripping over itself, to be the first to slice itself up. And perhaps there is a charm or horror, grace or abjection, in the convulsive movements of what is going to be and of what has been. But Valentin had never taken any pleasure in these suppositions. He still didn't know enough about the subject. He wanted to be content with an identity nicely chopped into pieces of varying lengths, but whose character was always similar, without dyeing it in autumnal colours, drenching it in April showers or mottling it with the instability of clouds.

Soames screwed up his eyes; he seemed to see them sitting there. Ah! and the atmosphere—even now, of too many stuffs and washed lace curtains, lavender in bags, and dried bees’ wings. ‘No,’ he thought, ‘there’s nothing like it left; it ought to be preserved.’ And, by George, they might laugh at it, but for a standard of gentle life never departed from, for fastidiousness of skin and eye and nose and feeling, it beat to-day hollow—to-day with its Tubes and cars, its perpetual smoking, its cross-legged, bare-necked girls visible up to the knees and down to the waist if you took the trouble (agreeable to the satyr within each Forsyte but hardly his idea of a lady), with their feet, too, screwed round the legs of their chairs while they ate, and their “So longs,” and their “Old Beans,” and their laughter—girls who gave him the shudders whenever he thought of Fleur in contact with them; and the hard-eyed, capable, older women who managed life and gave him the shudders too. No! his old aunts, if they never opened their minds, their eyes, or very much their windows, at least had manners, and a standard, and reverence for past and future.

River was in his office, having spent the day staring at his screen, or else through the window, which had planted a square of sunlight onto the vacant desk he shared the room with. It had once been where Sid Baker sat, and that remained its chief significance even during JK Coe’s tenure, which hadn’t been fair on Coe, but Slough House wasn’t big on fairness. And now Sid was back. All this time, she’d been in the world, hidden away; partly erased but still breathing, waiting for the moment to appear to him, in his grandfather’s study. For months he’d been wondering what secrets might be preserved in that room, encrypted among a wealth of facts and fictions. Bringing them into the light would be a task for an archivist—a Molly Doran. He remembered sitting in the kitchen once, watching his grandmother prepare a Christmas goose: this had involved removing its organs, which Rose had set about with the same unhurried calm she had approached most things, explaining as she did so the word haruspicate. To divine the future from the entrails of birds or beasts. He’d planned the opposite: to unshelve those books, crack their spines, break their wings, and examine their innards for clues to the past. His grandfather’s past, he’d assumed. Instead, what he’d found in that room was something broken off from his own life. Now read on.

But once the work was done, we sat down in a warm patch of Sunlight outside his house where the peonies were slowly coming into bloom, and the whole world seemed covered in a fine layer of gold leaf. “What have you done in life?” Boros suddenly asked. This question was so unexpected that I instantly let myself be carried away by memories. They began to sail past my eyes, and typically for memories, everything in them seemed better, finer, and happier than in reality. It’s strange, but we didn’t say a word. For people of my age, the places that they truly loved and to which they once belonged are no longer there. The places of their childhood and youth have ceased to exist, the villages where they went on holiday, the parks with uncomfortable benches where their first loves blossomed, the cities, cafés and houses of their past. And if their outer form has been preserved, it’s all the more painful, like a shell with nothing inside it anymore. I have nowhere to return to. It’s like a state of imprisonment. The walls of the cell are the horizon of what I can see. Beyond them exists a world that’s alien to me and doesn’t belong to me. So for people like me the only thing possible is here and now, for every future is doubtful, everything yet to come is barely sketched and uncertain, like a mirage that can be destroyed by the slightest twitch of the air. That’s what was going through my mind as we sat there in silence. It was better than a conversation. I have no idea what either of the men was thinking about. Perhaps about the same thing.

HEXAGON Snowflakes descend purposefully or wistfully but, surrounded by their tiny peers, each is confident they together will soon hide the meadows, driveways, roofs, fences, the stripped gardens. A speck of dust or pollen lofted to the top of the sky encountered a water drop that in the celestial cold adhered and froze, forming an ice crystal which, now weightier than the air it floated on, began to waft downwards, adding water particles as it traveled, six spikes or arms creating a filigree all its own as it passed through differing temperatures and amounts of dampness. Its delicate white intricacy, though, contains an inner space also unique. One offers a forest of snowy evergreens where, as afternoon light dims, a man wearing a homespun hooded garment and bent under a sack thrown over a shoulder plods along a footpath winding uphill between firs and pines. With each step, his breath appears like smoke until he and his burden are lost from view, and a chill wind sways the thin twigs of bushes emerging from drifts beside the track. In that flake is preserved an era in which the body endures and welcomes the simple opposites: icy cold against face skin and eventually a fire’s warmth, sodden feet and, at last, these dried once more, while the eye registers an omnipresent starkness —white fields, white roads, white trees— which, like a minor key, can please the mind. Here is the past returned to Earth by the water that changes form but does not die. In this vision, each frozen tuft among the millions that lower to the ground is a memento mori that affirms: No life is useless or pointless, since each in its turn advances the future. Yet all are swiftly forgotten in the beauty of the falling snow.

Our political discourse has degenerated into anxieties about whether giving benefits to those people over there will take money out of the pockets of my kind of people over here, even when the changes are those from which we would all benefit." "The church is one of the few remaining institutions in the American scene that normalizes the effects of slavery, with most Christians preserving these segregated spaces in the interests of cultural comfort. Racially separate churches violate the interdependence that should characterize authentic Christian communities. Further, this individualism blocks churches from the blessings of gifts preserved in separate traditions. For example, segregated white churches celebrate the confessions and the rich legacies of the intellectual giants of the faith, but too often preach a weak and disembodied gospel that reduces spirituality to symbolism, and that separates material concerns from moral choices and the pursuit of righteousness." "Indeed, we have reached a sad state of affairs when we are all unwilling to be challenged when we go to church." "We should not move too quickly to a cheap reconciliation that forgets the past rather than honoring it as a clay vessel that contains a refined treasure bearing witness to the presence of Jesus at the margins. We need to make space for the histories of ethnic pain to be shared and revered among whites and all peoples of color, and to be instructed by them. That is, we need to understand how our past impinges on the present before we can move forward together toward our future. We cannot be who we are called to be unless we can gain access to the treasures of the gospel that have been preserved in the separate traditions of now segregated ethnic churches. We will not testify to the glory of God and the manifold riches of his mercy to the nations until we do.

The pacifist-humanitarian idea may indeed become an excellent one when the most superior type of manhood will have succeeded in subjugating the world to such an extent that this type is then sole master of the earth. This idea could have an injurious effect only in the measure in which its application became difficult and finally impossible. So, first of all, the fight, and then pacifism. If it were otherwise, it would mean that mankind has already passed the zenith of its development, and accordingly, the end would not be the supremacy of some moral ideal, but degeneration into barbarism and consequent chaos. People may laugh at this statement, but our planet moved through space for millions of years, uninhabited by men, and at some future date may easily begin to do so again, if men should forget that wherever they have reached a superior level of existence, it was not as a result of following the ideas of crazy visionaries but by acknowledging and rigorously observing the iron laws of Nature. What reduces one race to starvation stimulates another to harder work. All the great civilisations of the past became decadent because the originally creative race died out, as a result of contamination of the blood. The most profound cause of such a decline is to be found in the fact that the people ignored the principle that all culture depends on men, and not the reverse. In other words, in order to preserve a certain culture, the type of manhood that creates such a culture must be preserved, but such a preservation goes hand in hand with the inexorable law that it is the strongest and the best who must triumph and that they have the right to endure. He who would live must fight. He who does not wish to fight in this world, where permanent struggle is the law of life, has not the right to exist. Such a saying may sound hard, but, after all, that is how the matter really stands. Yet far harder is the lot of him who believes that he can overcome Nature, and thus in reality insults her. Distress, misery, and disease, are her rejoinders. Whoever ignores or despises the laws of race really deprives himself of the happiness to which he believes he can attain, for he places an obstacle in the victorious path of the superior race and, by so doing, he interferes with a prerequisite condition of, all human progress. Loaded with the burden of human sentiment, he falls back to the level of a helpless animal. It would be futile to attempt to discuss the question as to what race or races were the original champions of human culture and were thereby the real founders of all that we understand by the word ‘humanity.’ It is much simpler to deal with this question in so far as it relates to the present time. Here the answer is simple and clear. Every manifestation of human culture, every product of art, science and technical skill, which we see before our eyes to-day, is almost, exclusively the product of the Aryan creative power. All that we admire in the world to-day, its science and its art, its technical developments and discoveries, are the products of the creative activities of a few peoples, and it may be true that their first beginnings must be attributed to one race. The existence of civilisation is wholly dependent on such peoples. Should they perish, all that makes this earth beautiful will descend with them into the grave. He is the Prometheus of mankind, from whose shining brow the divine spark of genius has at all times flashed forth, always kindling anew that fire which, in the form of knowledge, illuminated the dark night by drawing aside the veil of mystery and thus showing man how to rise and become master over all the other beings on the earth. Should he be forced to disappear, a profound darkness will descend on the earth; within a few thousand years human culture will vanish and the world will become a desert.

Sometimes what-if fantasies are useful. Imagine that the entirety of Western civilisation’s coding for computer systems or prints of all films ever made or all copies of Shakespeare and the Bible and the Qur’an were encrypted and held on one tablet device. And if that tablet was lost, stolen, burnt or corrupted, then our knowledge, use and understanding of that content, those words and ideas, would be gone for ever – only, perhaps, lingering in the minds of a very few men of memory whose job it had been to keep ideas alive. This little thought-experiment can help us to comprehend the totemic power of manuscripts. This is the great weight of responsibility for the past, the present and the future that the manuscripts of Constantinople carried. Much of our global cultural heritage – philosophies, dramas, epic poems – survive only because they were preserved in the city’s libraries and scriptoria. Just as Alexandria and Pergamon too had amassed vast libraries, Constantinople understood that a physical accumulation of knowledge worked as a lode-stone – drawing in respect, talent and sheer awe. These texts contained both the possibilities and the fact of empire and had a quasi-magical status. This was a time when the written word was considered so potent – and so precious – that documents were thought to be objects with spiritual significance. (...) It was in Constantinople that the book review was invented. Scholars seem to have had access to books within a proto-lending-library system, and there were substantial libraries within the city walls. Thanks to Constantinople, we have the oldest complete manuscript of the Iliad, Aeschylus’ dramas Agamemnon and Eumenides, and the works of Sophocles and Pindar. Fascinating scholia in the margins correct and improve: plucking work from the page ‘useful for the reader . . . not just the learned’, as one Byzantine scholar put it. These were texts that were turned into manuals for contemporary living.

Duration is the continuous progress of the past which gnaws into the future and which swells as it advances. And as the past grows without ceasing, so also there is no limit to its preservation. Memory, as we have tried to prove, is not a faculty of putting away recollections in a drawer, or of inscribing them in a register. There is no register, no drawer; there is not even, properly speaking, a faculty, for a faculty works intermittently, when it will or when it can, whilst the piling up of the past upon the past goes on without relaxation. In reality, the past is preserved by itself, automatically. In its entirety, probably, it follows us at every instant; all that we have felt, thought and willed from our earliest infancy is there, leaning over the present which is about to join it, pressing against the portals of consciousness that would fain leave it outside. The cerebral mechanism is arranged just so as to drive back into the unconscious almost the whole of this past, and to admit beyond the threshold only that which can cast light on the present situation or further the action now being prepared—in short, only that which can give useful work. At the most, a few superfluous recollections may succeed in smuggling themselves through the half-open door. These memories, messengers from the unconscious, remind us of what we are dragging behind us unawares. But, even though we may have no distinct idea of it, we feel vaguely that our past remains present to us. What are we, in fact, what is ourcharacter, if not the condensation of the history that we have lived from our birth—nay, even before our birth, since we bring with us prenatal dispositions? Doubtless we think with only a small part of our past, but it is with our entire past, including the original bent of our soul, that we desire, will and act. Our past, then, as a whole, is made manifest to us in its impulse; it is felt in the form of tendency, although a small part of it only is known in the form of idea.

Left to their own devices, most organizations tend toward a sort of sociological conservatism that will increasingly forgo engagement with their context in favor of preserving what they see as their repository of inherited ideas. In other words, they turn away from missional engagement and toward an increasingly traditionalist, sentimental interpretation of reality. Instead of looking forward to a possible future of which they are called to be a part, they look back to an idealized past.

Ten years before, Ben's fear of a predictable future, the trappings of domestic routine, his hatred of authority and unthinking conformity, and an arrogant certainty in the imminence, benefits and permanence of a socialist revolution had been just a few of his reasons for leaving the village of his birth. Now, standing less than a mile from the 'Please Drive Safely Through Our Village' sign, Ben would have to admit that a need to rediscover those feelings was the reason for his return. He had always considered nostalgia the nemesis of rebellion: a process better at fossilising worthy tracts of his past than preserving them. And yet, as his thirtieth birthday approached, he was shocked to realise that nostalgia was the only thing keeping those feelings alive.

I’m looking at flour like you would a carton of milk or a bag of peaches. Because it’s a fresh product. It’s alive.” “Versus everyone else?” I asked. “Everyone else pursues shelf life. Most flour preservation is done by toasting it slightly—it’s called kilning—and what you’re doing is drying out the grain further so there’s absolutely no moisture. That’s what we eat. Wheat picked long past ripeness, then broken apart, and then mummified. Mills are abattoirs for wheat.

In surrendering unconditionally to the power system, with its 'automation of automation,' modern man has forfeited some of the inner resources necessary to keep him alive: above all, animal faith in his own capacity to survive and to reproduce his kind, biologically, historically, and culturally. In the act of dismissing the past he has undermined his faith in the future; for it is only by their convergence in his present consciousness that he can preserve continuity through change and embrace change without forfeiting continuity. This and nothing less is the 'way of life.

To try am fully, evil needs to victories, not one. The first victory happens when an evil deed is perpetrated; the second victory, when evil is returned." 9 "in the Christian tradition, condemnation is an element of reconciliation, not an isolated independent judgment, even when reconciliation cannot be achi Pp ved. So we condemn most properly in the act of forgiving, and the act of separating the doer from the deed. That is how God in Christ condemned all wrongdoing." 15 "...unhealthy dreams and misdirected labors often become broken realities." 42 "...the story (of Christianity) frames what it means to remember rightly, and the God of this story makes remembering rightly possible." 44 "...peace can be honest and lasting only if it rests on the foundation of truth and justice." 56 "Seekers or truth, as distinct from alleged possessors of truth, will employ 'double vision'- they will give others the benefit of the doubt, they will inhabit imaginatively the world of others, and they will endeavor to view events in question from the perspective of others, not just their own." 57 "Those who love do not remember a persons evil deeds without also remembering her good deeds; they do not remember a person'a vices without also being mindful of their own failings. Thus the full story of wrongdoing becomes clear through the voice of love..."64 "...the highest aim of lovingly truthful memory seeks to bring about the repentance, forgiveness, and transformation of wrongdoers, and reconciliation between wrongdoers and their victims." 65 "And healing of the wrong without involving the wrong tour, therefore, can only be partial. To complete the healing, The relationship between the two needs to be mended. For Christians, this is what reconciliation is all about. Reconciliation with the wrongdoer completes the healing of the person who suffered the wrong. 84 Page 113: "Christ suffered in solidarity...what happened to him will also happen to him." "The dangers of this memory reside in its orientation not just to the past but also to the future." 113 "But let us beware that some accounts of what it means for Christ to have died on behalf of the ungodly...negates the notion of his involvement as a third party." 113 "Christian churches are communities that keep themselves alive- more precisely, that God keeps alive- by keeping alive the memories of the exodus and the passion." 126 "...but often they (churches) simply fail to incorporate right remembering of wrong suffered into the celebration of holy Communion. And even when they do incorporate such remembrance, they often keep it neatly sequestered from the memory of the passion. That memory becomes simply the story of what God has done for us wrongdoers or for a suffers, while remaining mute about how we ourselves remember the wrongs. With such stopping short, suffered wrongs are remembered only for God to comfort us in our pain and lend religious legitimacy to whatever uses we want to put those memories. No wonder we sometimes find revenge celebrating its victory under the mantle of religiously sanctioned struggle for the faith, for self protection, for national preservation, for our way of life- all in the name of God and accompanied by celebration of the self sacrificial love of Christ!" 127 "Communities of sacred memory are, at their best, schools of right remembering - remembering that is truthful and just, that heals individuals without injuring others, that allows the past to motivate a just struggle for justice and the grace-filled work of reconciliation." 128 Quoting Kierkegaard: "no part of life out to have so much meaning for a person that he cannot forget it at any moment he wants to; on the other hand, every single part of life ought to have so much meaning for a person that he can remember it at any moment." 166

o be, and the present reach out toward each ocher. Time is not. There is, It gives time. The giving that gives time is determined by denying and withholding nearness. It grants the openness of time-space and preserves what remains denied in what has-been, what is withheld in approach. We call the giving which gives true time an extending which opens and conceals. As extending is itself a giving, the giving of a giving is concealed in true time. But where is there time and time-space, where are they given? As urgent as this question may be at tirst sight, we may no longer ask in this manner for a where, for the place for time. For true time itself, the realm ofits threefold extending determined by nearing nearness, is the prespatial region which tirst gives any possible "where." True, from its beginning, whenever it thought about time, philosophy also asked where time belongs. What philosophy primarily had in view was time calculate.d as a sequence of the succession of consecutive nows. It was explained that there could be no numerically measured time with which we calculate without the Psyche, without the animus, without the soul, without consciousness, without spirit. There is no time without man. But what does this "not without" mean? Is man the giver or the receiver of time? Is man tirst of all man, and then after that occasionally-that is, at some time or other -receives time and relates himself to it? True time is the nearness' of presencing out of present, past and future-the nearness that unities time's threefold opening extending. It has already reached man as such so that he can be man only by standing within the threefold extending, perduring the denying, and withholding nearness which determines that extending. Time is not the product of man, man is nOt the product of time. There is no production here. There is only giving in the sense of extending which opens up time-space.

The lessons of our past, no matter how horrifying, must be remembered if we are to preserve our future.

Photography, because it preserves the appearance of an event or a person, has always been closely associated with the idea of the historical. The ideal of photography aesthetics apart, is to seize an “historic” moment. But Paul Strand’s relation as a photographer to the historic is a unique one. His photographs convey a unique sense of duration. The I am is given it’s time in which to reflect on the past and to anticipate its future: the exposure time does no violence to the time of the I am: on the contrary, one has the strange impression that the exposure time is the lifetime.

We all fear for our lives and have gone into self-isolation for self-preservation. Life has become so uncertain that we have begun to count our blessings for every breath we take in defiance of a cruel respiratory disease that is Covid-19. In such circumstances, leaving a documented account of our lives here on earth for posterity has become a moral obligation.

The antiquaries’ obsession with the past preserved it for the future.

Every time we remember those who have gone before, we honor them. We liberate them. We deliver them from the grave...We preserve our future by remembering our past.

For Stephen Douglas the attack on Fort Sumter brought an end to his efforts to bring about reconciliation. When the Little Giant heard about the attack and the statements of Confederate leaders, he rushed to Lincoln to offer his support. Douglas wrote of the meeting: “I heartily approve of your proclamation calling up 75,000 militia,” I told him. “Except that I would make it 200,000. You don’t know the dishonest purposes of these southern men as well as I do.” After a review of the strategic situation with the President Douglas continued, “Mr. President,” I said. “Let me speak plainly. I remain unalterably opposed to your Administration on purely its political issues. Yet I’m prepared to sustain you in the exercise of all your constitutional functions to preserve the Union, maintain the government, and defend the capital. A firm policy and prompt action are necessary. The capital of our country is in danger, and must be defended at all hazards, and at any expense of men and money. I speak of the present and future without reference to the past.

The mathematical attention comes about as an act of will serving the instinct of self-preservation of the individual in two phases: the temporal disposition and the causal disposition. The first one is nothing but the intellectual principal phenomenon of the falling apart of a moment of life into two qualitatively distinct things, of which the one is experienced as giving way to the other, and nonetheless is experienced as preserved by the act of memory. At the same time the split moment of life is separated from the Ego and shifted to a world of its own, called the world of perception [Anschauungswelt]. Now the causal disposition consists of the act of the will to ‘identify’ certain of these temporal sequences of phenomena which extend over the past as well as the future. Thereby comes into being a common substratum of these identified sequences, which is denoted by a ‘causal sequence’.

In view of our still bleeding past, and of our ever-threatening future, union is our great need. Union is also, let me tell you, the foremost wish of the Church and of all its pastors of every degree. The Church does not ask us to either give up the remembrance of past glories or the sentiments of fidelity and gratitude that are an honour to every man. But when the will of a people has been definitely expressed, when the form of government, as Leo XIII recently stated, is in no way contrary to the principles on which alone civilized and Christian nations can exist, when the unreserved acceptance of this form of government is necessary to preserve a people from danger, the time has come to declare the ordeal over, to end our dissensions, and to sacrifice all that conscience and honour allow us to sacrifice for the safety of our country. Without this patriotic acceptance of the situation nothing can avail either to maintain peace and order, to save the world from the social danger, or to preserve even the religion of which we are the ministers. It would be folly to attempt to support the columns of an edifice without going inside it, if only to prevent those who would destroy everything from accomplishing their mad design. It would be still greater folly to attack the building from without, as some are even now doing, in spite of recent scandals: disclosing our ambitions and hatreds to observant enemies, and instilling into the heart of France the discouragement that precedes the final catastrophe.

Questions About the Past Performance How has this organization performed in the past? How do people in the organization think it has performed? How were goals set? Were they insufficiently or overly ambitious? Were internal or external benchmarks used? What measures were employed? What behaviors did they encourage and discourage? What happened if goals were not met? Root Causes If performance has been good, why has that been the case? What have been the relative contributions of strategy, structure, systems, talent bases, culture, and politics? If performance has been poor, why has that been the case? Do the primary issues reside in the organization’s strategy? Its structure? Its technical capabilities? Its culture? Its politics? History of Change What efforts have been made to change the organization? What happened? Who has been instrumental in shaping this organization? Questions About the Present Vision and Strategy What is the stated vision and strategy? Is the organization really pursuing that strategy? If not, why not? If so, will the strategy take the organization where it needs to go? People Who is capable, and who is not? Who is trustworthy, and who is not? Who has influence, and why? Processes What are the key processes? Are they performing acceptably in quality, reliability, and timeliness? If not, why not? Land Mines What lurking surprises could detonate and push you offtrack? What potentially damaging cultural or political missteps must you avoid? Early Wins In what areas (people, relationships, processes, or products) can you achieve some early wins? Questions About the Future Challenges and Opportunities In what areas is the organization most likely to face stiff challenges in the coming year? What can be done now to prepare for them? What are the most promising unexploited opportunities? What would need to happen to realize their potential? Barriers and Resources What are the most formidable barriers to making needed changes? Are they technical? Cultural? Political? Are there islands of excellence or other high-quality resources that you can leverage? What new capabilities need to be developed or acquired? Culture Which elements of the culture should be preserved? Which elements need to change?

What have you done in life? Boros suddenly asked. (...) For people form my age, the places that they truly loved and to which they once belonged are no longer there. The places of their childhood and youth have ceased to exist, the villages where they went to holiday, the parks, with uncomfortable benches where they first loves blossomed, the cities, cafés and houses of their past. And if their outer form has been preserved, it's all the more painful, like a shell with nothing inside it any more. I have nowhere to return to. It's like a state of imprisonment. The walls of the cell are the horizon of what I can see. Beyond them exists a world that's alien to me and doesn't belong to me. So for people like me the only thing possible is here and now, for every future is doubtful...

I desire again to urge upon the Congress the importance of authorizing the President to set aside certain portions of reserves, or other public lands, as game refuges for the preservation of bison, the wapiti, and other large beasts once so abundant in our woods and mountains, and on our great plains, and now tending toward extinction . . . We owe it to future generations to keep alive the noble and beautiful creatures which by their presence add such distinctive character to the American Wilderness.

There is a sort of fascination with the past that is an act of deliberate forgetting: it’s called “nostalgia.” Religious communities are particularly prone to this. Faith is “handed down,” a matter of traditio, and hence faithfulness can be confused with preserving the past rather than having gratitude for a legacy meant to propel us forward. The most significant problem with nostalgia is not that it remembers but what it forgets. “So much of the trouble of this world is caused by memories,” wrote Apsley Cherry-Garrard, “for we only remember half.”19 The “past” that is pined for is always selected, edited, preserved in amber, and thus decontextualized, even if this past is invoked as marching orders for restoration and recovery.20 Whenever the past is invoked as a template for the present, the first question we should always ask is, Whose past? Whose version of the past? And what does this invoked past ignore, override, and actively forget? Which half is recalled? Whose half is forgotten?

P3 - ten minutes of that movie, or indeed of any movie whose message is similarly dystopian about a post-aging world (Blade Runner), you will see that they set it up by insinuating, with exactly no justification and also no attempt at discussion (which is how they get away with not justifying it), that the defeat of aging will self-evidently bring about some new problem that we will be unable to solve without doing more harm than good. The most common such problem, of course, is overpopulation - and I refer you to literally about 1000 interviews and hundreds of talks I have given on stage and camera over the past 20 years, of which several dozen are online, for why such a concern is misplaced. The reason there are 1000, of course, is that most people WANT to believe that aging is a blessing in disguise - they find it expedient to put aging out of their minds and get on with their miserably short lives, however irrational must be the rationalizations by which they achieve that. Aubrey has been asked on numerous occasions whether humans should use future tech to extend their lifespans. Aubrey opines, "I believe that humans should (and will) use (and, as a prerequisite, develop) future technologies to extend their healthspan, i.e. their healthy lifespan. But before fearing that I have lost my mind, let me stress that that is no more nor less than I have always believed. The reason people call me an “immortalist” and such like is only that I recognize, and am not scared to say, two other things: one, that extended lifespan is a totally certain side-effect of extended healthspan, and two, that the desire (and the legitimacy of the desire) to further extend healthspan will not suddenly cease once we achieve such-and-such a number of years." On what people can do to advance longevity research, my answer to this question has radically changed in the past year. For the previous 20 years, my answer would have been “make a lot of money and give it to the best research”, as it was indisputable that the most important research could go at least 2 or 3x times faster if not funding-limited. But in the past year, with the influx of at least a few $B, much of it non-profit (and much of it coming from tech types who did exactly the above), the calculus has changed: the rate-limiter now is personnel. It’s more or less the case now that money is no longer the main rate-limiter, talent is: we desperately need more young scientists to see longevity as the best career choice. As for how much current cryopreservation technology will advance in the next 10-20 years, and whether it enough for future reanimation? No question about the timeframe for a given amount of progress in any pioneering tech can be answered other than probabilistically. Or, to put it more simply, I don’t know - but I think there's a very good chance that within five years we will have cryo technology that inflicts only very little damage on biological tissue, such that yes, other advances in rejuvenation medicine that will repair the damage that caused the cryonaut to be pronounced dead in the first place will not be overwhelmed by cryopreservation damage, hence reanimation will indeed be possible. As of now, the people who have been cryopreserved(frozen) the best (i.e. w/ vitrification, starting very shortly immediately after cardiac arrest) may, just possibly, be capable of revival by rewarming and repair of damage - but only just possibly. Thus, the priority needs to be to improve the quality of cryopreservation - in terms of the reliability of getting people the best preservation that is technologically possible, which means all manner of things like getting hospitals more comfortable with cryonics practice and getting people to wear alarms that will alert people if they undergo cardiac arrest when alone, but even more importantly in terms of the tech itself, to reduce (greatly) the damage that is done to cells and tissues by the cryopreservation process.

As we travelled from village to village, through the valleys with their bright streams, fields of golden maize and orchards of apricot trees it was impossible to imagine that one had stumbled into a wild garden of Eden whose people were miraculously preserved from the vileness of the twentieth century. Staying in a village for any length of time, one was drawn into another world of slow and subtle change, measurably by the colours of the corn and the height of the river, the rising of the sun and setting of the moon; a different universe whose inhabitants welcomed us with fear and kindness. But gradually the poverty, the primitive conditions and the drab monotony of an existence with nothing but the basic necessities had become oppresive. I felt like a traveller from the future, imprisoned in a present that was also the past remembered from a previous life.

In addition to describing the ancient practices of an apostate people, Enos must have had a prophetic lesson in mind for us. What do we see today as a modern manifestation of these kinds of idolatrous practices? Are there those of us who seize upon traditions rather than upon the Gospel of Christ? Do some of us choose to follow a pattern laid down by traditions while ignoring requirements found in the Gospel? Do some of us practice strange dietary regimens as part of wrongly held religious beliefs? Are there those among us who believe martial arts are a higher form of religious pratice? Who can say Enos isn’t speaking to us about our behavior in leaving this record. It would be a mistake to think he wrote only to preserve strange practices from the past without a concern for us as the future audience of his record. It would also be a mistake not to reconsider your own beliefs and practices to see if Enos was warning you.

The theme to this year's MSLS is "Embracing the Future, Preserving the Past: The Role of Youth in Nation Building". Now, having organised events like this before, I understand the need for a tagline that is sufficiently grand, sufficiently optimistic and sufficiently vague that all the speakers would be able to relate to and support. Everyone wants to "embrace the future" and no one would deny that the youth have a role in nation building. But the middle part -- "preserving the past" -- needs some attention. It's necessary, surely, to determine which aspects of the past are worth preserving. And this is a very difficult exercise, because one fundamental problem in our country is that the past is so poorly understood -- and not just by much of the youth but by the establishment as well.

FIGHT FOR FREEDOM We must fight for the true freedom the founders of this great nation fought for. And our sons and daughters spilled their blood for. We must fight for our next generation - our children. We must fight for our values. We must fight to preserve our way of life that has taken over two hundred years to establish. We must fight against the external forces that vowed in their dark minds, to exterminate our foundation to extinction. The American Constitution has endured for generations, and I echo the same sentiment of Patrick Henry “Give me liberty or give me death”. Give us the same freedom our founding fathers established generations past. We as a people have to take back what our enemies are trying to steal from us. This fight has to be on our knees in prayer. This is our Country! This is our future! This is our freedom! God bless America! ©joaministries All rights reserved.

FIGHT FOR FREEDOM" We must fight for the true freedom the founders of this great nation fought for. And our sons and daughters spilled their blood for. We must fight for our next generation - our children. We must fight for our values. We must fight to preserve our way of life that has taken over two hundred years to establish. We must fight against the external forces that vowed in their dark minds, to exterminate our foundation to extinction. The American Constitution has endured for generations, and I echo the same sentiment of Patrick Henry “Give me liberty or give me death”. Give us the same freedom our founding fathers established generations past. We as a people have to take back what our enemies are trying to steal from us. This fight has to be on our knees in prayer. This is our Country! This is our future! This is our freedom! God bless America! ©joaministries All rights reserved.

FIGHT FOR FREEDOM” We must fight for the true freedom the founders of this great nation fought for. And our sons and daughters spilled their blood for. We must fight for our next generation - our children. We must fight for our values. We must fight to preserve our way of life that has taken over two hundred years to establish. We must fight against the external forces that vowed in their dark minds, to exterminate our foundation to extinction. The American Constitution has endured for generations, and I echo the same sentiment of Patrick Henry “Give me liberty or give me death”. Give us the same freedom our founding fathers established generations past. We as a people have to take back what our enemies are trying to steal from us. This fight has to be on our knees in prayer. This is our Country! This is our future! This is our freedom! God bless America! ©joaministries All rights reserved.

Every painful memory you have which keeps recurring is simply your unconscious mind trying to protect you by reminding you of experiences which caused you pain and which it does not wish you to experience in the future. This is a protection mechanism which keeps you alive. Fortunately it is possible to preserve the learnings of the memory and turn off the disturbing memory itself. When one does that they are no longer the slave to their past memories but enjoy a mastery of their life and ability to live and respond authentically in the present.

Perhaps the past doesn't always preserve the beautiful order that clocks give to the present, and perhaps the future is rushing up in disorder, each moment tripping over itself, to be the first to slice itself up.

The 9/11 Commission warned that Al Qaeda "could... scheme to wield weapons of unprecedented destructive power in the largest cities of the United States." Future attacks could impose enormous costs on the entire economy. Having used up the surplus that the country enjoyed as part of the Cold War peace dividend, the U.S. government is in a weakened financial position to respond to another major terrorist attack, and its position will be damaged further by the large budget gaps and growing dependence on foreign capital projected for the future. As the historian Paul Kennedy wrote in his book The Rise and Fall of Great Powers, too many decisions made in Washington today "bring merely short-term advantage but long-term disadvantage." The absence of a sound, long-term financial strategy could bring about a deterioration that, in his words, "leads to the downward spiral of slower growth, heavier taxes, deepening domestic splits over spending priorities and a weakening capacity to bear the burdens of defense." Decades of success in mobilizing enormous sums of money to fight large wars and meet other government needs have led Americans to believe that ample funds will be readily available in the event of a future war, terrorist attack, or other emergency. But that can no longer be assumed. Budget constraints could limit the availability or raise the cost of resources to deal with new emergencies. If government debt continues to pile up, deficits rise to stratospheric levels, and heave dependence on foreign capital grows, borrowing the money needed will be very costly. [Alexander] Hamilton understood the risks of such a precarious situation. After suffering through financial shortages, lack of adequate food and weapons, desertions, and collapsing morale during the Revolution, he considered the risk that the government would have difficulty in assembling funds to defend itself all too real. If America remains on its dangerous financial course, Hamilton's gift to the nation - the blessing of sound finances - will be squandered. The U.S. government had no higher obligation that to protect the security of its citizens. Doing so becomes increasingly difficult if its finances are unsound. While the nature of this new brand of warfare, the war on terrorism, remains uncharted, there is much to be gained if our leaders look to the experiences of the past for guidance in responding to the challenges of the future. The willingness of the American people and their leaders to ensure that the nation's finances remain sound in the face of these new challenges - sacrificing parochial interests for the common good - is the price we must pay to preserve the nation's security and thus the liberties that Hamilton and his generation bequeathed us.

Pondering the reason we need wild spaces in Beyond the Wall, Abbey wrote, “There are many answers, all good, each sufficient. Peace is often mentioned; beauty; spiritual refreshment, whatever that means; re-creation for the soul, whatever that is; escape; novelty, the delight of something different; truth and understanding and wisdom—commendable virtues in any man, anytime; ecology and all that, meaning the salvation of variety, diversity, possibility and potentiality, the preservation of the genetic reservoir, the answers to questions that we have not yet even learned to ask, a connection to the origin of things, an opening into the future, a source of sanity for the present—all true, all wonderful, all more than enough to answer such a dumb dead degrading question as ‘Why wilderness?

If, in time of peace, our museums and art galleries are important to the community, in time of war they are doubly valuable. For then, when the petty and the trivial fall way and we are face to face with final and lasting values, we… must summon to our defense all our intellectual and spiritual resources. We must guard jealously all we have inherited from a long past, all we are capable of creating in a trying present, and all we are determined to preserve in a foreseeable future. Art is the imperishable and dynamic expression of these aims. It is, and always has been, the visible evidence of the activity of free minds.

Opera halls, ballets, and large art museums receive more funding--and not all from the government--than do popular art and what might be considered popular music venues...But there are plenty of innovative musicians...who have had as much trouble surviving as symphony orchestras and ballet companies...Why not invest in the future of music, instead of building fortresses to preserve its past?...The 2011 annual operating budget for the New York Metropolitan Opera is $325 million; a big chunk of that, $182 million, came from donations from wealthy patrons.

Nietzsche was to reiterate this, long after the Greeks—which proves in passing that their message preserves an actuality such as can still be found in modern philosophy: the ultimate end of human life is what Nietzsche calls amor fati, or “love of one’s fate.” To embrace everything that is the case, our destiny—which, in essence, means the present moment, considered as the highest form of wisdom, and the only form that can rid us of what Spinoza (whom Nietzsche regarded as “a brother”) named, equally memorably, the “sad passions”: fear, hatred, guilt, remorse, those corrupters of the soul that bog us down in mirages of the past or of the future. Only our reconciliation to the present, to the present moment—in Greek, the kairos—can, for Nietzsche, as for Greek culture as a whole, lead to proper serenity, to the “innocence of becoming,” in other words to salvation, understood not in its religious meaning but in the sense of discovering ourselves as saved, finally, from those fears that diminish existence, stunting and shriveling it.

They themselves think that Christmas presents are only about this, but I know that the gifts have a longer journey to travel: like hope, they come sailing from the islands of the imaginary future and onto reality’s shores, where they gain weight and presence, but not for long, for they are travelling on, out on the other side, into the lost past, where their lives will continue as incorporeal memories, which is perhaps the most important part of their existence, preserving the memory of the Christmases of childhood.

The past is preserved only in darkness, the future is not raised to the level of an image, as something which can be anticipated. It is the symbolic expression which first creates the possibility of looking backward and looking forward... What occurred in the past, now separated out from the totality of representations, no longer passes away, once the sounds of language have placed their seals on it and given it a certain stamp (Wesen und Wirkung des Symbolbegriffs).

Only the passage of time ultimately separates each generation. Our humanity remains stalwartly impervious to political manipulations and to the social, culture and economic tidings that each generation must etch out a living. Our sense of time past, present and future is the common denominator that each generation shares because time refuses to standstill for mere human beings. Time cannot be ignored or shunted, but must be respected for the indomitable power that its relentless pressure applies upon each of us. The unyielding power of time sneers at each of us regardless of our race, religion, creed, nationality, gender, age, or sexual orientation. Potency of time is irreducible, it is irreversible, and it is inerasable. Through the periscope of memory, we can dice snippets of time’s atoms into infinitesimal pictures of mere moments; we can harness select prized memories to build a molecular mind’s magical playhouse. The capacity of the human mind for memory enables people to preserve, retain, and subsequently recall knowledge, information, and experience. Replaying snapshots of the past enables us to comprehend the magnitude of the present and take account of the inevitability of our future.

All historical writing that is not aware that the actions and plots related do not coincide with past reality is potentially the bearer of a mythological dimension. It may well be a serious narrative full of references and quotations, distinguished by its “exactness” and abstaining from any polemic, yet it remains nonetheless that that belief of the author, whether naive or not, associates him or her with many propagators of myth history who continue to swell the tanks of discipline today. A living myth is not a lie; it is a story about the past or the future whose veracity cannot be established in a rational manner, yet that no-one can imagine rejecting. It remains valid, in the eyes of believers, until heretics succeed in refuting it. Even in this case, however, the belief is not necessary shaken; myths in fact tend to preserve themselves as long as they are needed, or else until other myths come along to replace them. In history all societies need myths to ensure their coherence and preserve their collective identity, in particular, that of elites that revolve around the sovereign power.

The object is not to preserve the forests because they are beautiful, though that is good in itself, nor because they are refuges for the wild creatures of the wilderness, though that, too, is good in itself,” said Roosevelt. “But the primary object of our forest policy, as of the land policy of the United States, is the making of a prosperous home.

Each mind dimension is listed in bold and sits between : : . reckless, risk-loving : fear : cautious, risk-averse unemployed, poor : lack : workaholic, materialistic indifference : love/compassion : hate procrastinator : self-confidence : anticipator boredom, lack of interest, lack of drive : joy : addictions, excessive vigor, exuberance ashamed, self-imposed abstinence : sexuality : harmful sexual encounters and activities critical : self-evaluation : naive victim : control/self-agency : aggressor feminine : drive & care : masculine regrets past : time : fears future introvert, recluse : self-charge : extrovert, “class clown” blind loyalty, willful ignorance : self-preservation & trust : utter mistrust, sceptical co-dependent, clingy : relationships : independent, rejective The Ego will continuously attempt to instigate thoughts in your mind that result in the above imbalances.  How many of us have thought imbalanced notions of ourselves?

We must guard jealously all we have inherited from a long past, all we are capable of creating in a trying present, and all we are determined to preserve in a foreseeable future.

Accelerate Your Learning with a Questionnaire QUESTIONS TO ASK ABOUT THE PAST Performance How well or poorly has the company performed in the past? What goals were set? What kind of benchmarks were employed? What actions were taken when goals were not reached? What initiatives for change were made in the past? Who was most responsible for change initiatives? How effective or ineffective were these attempts at change? What drivers have had a positive impact on performance? Why? What drivers have had a negative impact on performance? Why? How have the company’s strategy, structure, technical capabilities, culture, and politics impacted performance? QUESTIONS TO ASK ABOUT THE PRESENT Vision and Strategy Does the company have a clear vision statement? If so, what is it? Does the company have a clear articulation of strategy? If so, what is it? Is the company’s strategy being executed optimally? If not, why not? If so, will this strategy win? The Team Who is exceptional? Who is competent and capable? Who is not competent and capable? Who deserves the company’s total confidence? Who does not deserve the company’s total confidence? Who are the influencers on the team? What are the sources of their influence? Company Policies and Processes What are the company’s most significant practices and processes? Do the essential practices and processes promote value, productivity, and safety? What can be done to improve performance of practices and processes? Latent Risks and Hazards Are there latent risks and hazards that threaten the performance of the company? Is the company subject to cultural/political risks or peril? What are they? Easy Victories to Score Where and what are business areas in which easy and early wins can be scored? QUESTIONS ABOUT THE FUTURE Near-Future Challenges and Problems What challenges and problems will the business likely encounter in the coming year? How should we prepare to meet and overcome them? Near-Future Opportunities What unexploited opportunities lie ahead? What do we need to realize them? Obstacles What significant obstacles do we face ahead? What do we need to do now to prepare to overcome these obstacles? Company Culture Is the company culture in need of change? Which aspects of the company culture should be preserved? Which aspects should be changed?