Program Ending Quotes

You were designed to be very smart, Max,' she told me. 'We electrically stimulated your synaptic nerve endings while your brain was developing.' (The director) And yet I still can't program my DVD player,' I said." (Max)

Always code as if the guy who ends up maintaining your code will be a violent psychopath who knows where you live

The problem with the designated driver program, it's not a desirable job, but if you ever get sucked into doing it, have fun with it. At the end of the night, drop them off at the wrong house.

I was flipping channels, watching this cheerleading program on MTV. They took a field hockey girl and “transformed” her into a cheerleader by the end of the show. I was just wondering: what if she liked field hockey better?

Our biological body itself is a form of hardware that needs re-programming through tantra like a new spiritual software which can release or unblock its potential.

Why is there never a headline that says "Government program ends as its intended goal has been achieved"?

Closing The Cycle One always has to know when a stage comes to an end. If we insist on staying longer than the necessary time, we lose the happiness and the meaning of the other stages we have to go through. Closing cycles, shutting doors, ending chapters - whatever name we give it, what matters is to leave in the past the moments of life that have finished. Did you lose your job? Has a loving relationship come to an end? Did you leave your parents' house? Gone to live abroad? Has a long-lasting friendship ended all of a sudden? You can spend a long time wondering why this has happened. You can tell yourself you won't take another step until you find out why certain things that were so important and so solid in your life have turned into dust, just like that. But such an attitude will be awfully stressing for everyone involved: your parents, your husband or wife, your friends, your children, your sister, everyone will be finishing chapters, turning over new leaves, getting on with life, and they will all feel bad seeing you at a standstill. None of us can be in the present and the past at the same time, not even when we try to understand the things that happen to us. What has passed will not return: we cannot for ever be children, late adolescents, sons that feel guilt or rancor towards our parents, lovers who day and night relive an affair with someone who has gone away and has not the least intention of coming back. Things pass, and the best we can do is to let them really go away. That is why it is so important (however painful it may be!) to destroy souvenirs, move, give lots of things away to orphanages, sell or donate the books you have at home. Everything in this visible world is a manifestation of the invisible world, of what is going on in our hearts - and getting rid of certain memories also means making some room for other memories to take their place. Let things go. Release them. Detach yourself from them. Nobody plays this life with marked cards, so sometimes we win and sometimes we lose. Do not expect anything in return, do not expect your efforts to be appreciated, your genius to be discovered, your love to be understood. Stop turning on your emotional television to watch the same program over and over again, the one that shows how much you suffered from a certain loss: that is only poisoning you, nothing else. Nothing is more dangerous than not accepting love relationships that are broken off, work that is promised but there is no starting date, decisions that are always put off waiting for the "ideal moment." Before a new chapter is begun, the old one has to be finished: tell yourself that what has passed will never come back. Remember that there was a time when you could live without that thing or that person - nothing is irreplaceable, a habit is not a need. This may sound so obvious, it may even be difficult, but it is very important. Closing cycles. Not because of pride, incapacity or arrogance, but simply because that no longer fits your life. Shut the door, change the record, clean the house, shake off the dust. Stop being who you were, and change into who you are.

In my world, you don’t get to call yourself “pro-life” and be against common-sense gun control — like banning public access to the kind of semiautomatic assault rifle, designed for warfare, that was used recently in a Colorado theater. You don’t get to call yourself “pro-life” and want to shut down the Environmental Protection Agency, which ensures clean air and clean water, prevents childhood asthma, preserves biodiversity and combats climate change that could disrupt every life on the planet. You don’t get to call yourself “pro-life” and oppose programs like Head Start that provide basic education, health and nutrition for the most disadvantaged children...The term “pro-life” should be a shorthand for respect for the sanctity of life. But I will not let that label apply to people for whom sanctity for life begins at conception and ends at birth. What about the rest of life? Respect for the sanctity of life, if you believe that it begins at conception, cannot end at birth.

If change and growth are not programmed into your spirituality, if there are not serious warnings about the blinding nature of fear and fanaticism, your religion will always end up worshiping the status quo and protecting your present ego position and personal advantage as if it were God.

Sadism dominates the culture. It runs like an electric current through reality television and trash-talk programs, is at the core of pornography, and fuels the compliant, corporate collective. Corporatism is about crushing the capacity for moral choice and diminishing the individual to force him or her into an ostensibly harmonious collective. This hypermasculinity has its logical fruition in Abu Ghraib, the wars in Iraq and Afghanistan, and our lack of compassion for our homeless, our poor, the mentally ill, the unemployed, and the sick. ... We accept the system handed to us and seek to find a comfortable place within it. We retreat into the narrow, confined ghettos created for us and shut our eyes to the deadly superstructure of the corporate state.

When we give freely, we feel full and complete; when we withhold, we feel small, petty, impotent, and lacking. We are meant to learn this great truth, that giving fulfills us, while withholding and trying to get causes us to feel empty and even more needy. This truth runs counter to our programming, which drives us to try to get something from others to fulfill our neediness, only to end up even more needy, grasping, lacking, and unfulfilled.

Programs of a political nature are important end products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if the individual values are right. The place to improve the world is first in one's heart and head and hands, and then work outward from there.

I love you so much I spend all day with you, and it still isn’t enough for me,” he kept going. I stopped breathing. “I love you so much, if I can’t skate with you, I don’t want to skate with anyone else.” Holy. Fuck. “I love you so fucking much, Jasmine, that if I broke my ankle during a program, I would get up and finish it for you, to get you what you’ve always wanted.” It was love. All I could feel was love. I was going to cry. I was going to fucking cry. Right. Then. “You mean so much to me that that’s why whatever happens doesn’t really matter to me. Not like it used to. Not like it ever will again,” he finished, pressing his forehead against mine, his eyes intense and heartbreaking. “You’re not ever going to be anyone else’s partner. Not while I’m alive, Meatball. I will drag your stubborn, beautiful ass kicking and screaming back to me because nobody else will ever be good enough for you.” I blinked. I blinked so fast I knew I was about two point five seconds away from losing my shit. And then Ivan ended me. He ended every worry I’d ever had about there being someone after him. He did it right there with the tip of his nose touching my own and his forehead against mine too. “Because I’m okay with you having ten other people be your favorite. But you’re always going to be my favorite person,” he finished. “Always. No matter what.

No risk is more terrifying than that taken by the first root. A lucky root will eventually find water, but its first job is to anchor -- to anchor an embryo and forever end its mobile phase, however passive that mobility was. Once the first root is extended, the plant will never again enjoy any hope (however feeble) of relocating to a place less cold, less dry, less dangerous. Indeed, it will face frost, drought, and greedy jaws without any possibility of flight. The tiny rootlet has only once chance to guess what the future years, decades -- even centuries -- will bring to the patch of soil where it sits. It assesses the light and humidity of the moment, refers to its programming, and quite literally takes the plunge.

The librarian thought the problem was just that the right books weren’t breeding with each other and proposed a forced mating program. The library committee had an epic secret meeting about the ethics of literary eugenics which ended in a furious deadlock.

Hermes rolled his eyes. "Surely you've seen network TV lately. It's clear they don't know whether they're coming or going. That's because Janus is in charge of programming. He loves ordering new shows and cancelling them after two episodes. God of beginnings and endings, after all. Anyway, I was bringing him some magic doormats, and I was double-parked-" "You have to worry about double-parking?" "Will you let me tell the story?" "Sorry.

If American women increase their voting turnout by ten percent, I think we would see an end to all of the budget cuts in programs benefiting women and children.

You Can't Write Perfect Software. Did that hurt? It shouldn't. Accept it as an axiom of life. Embrace it. Celebrate it. Because perfect software doesn't exist. No one in the brief history of computing has ever written a piece of perfect software. It's unlikely that you'll be the first. And unless you accept this as a fact, you'll end up wasting time and energy chasing an impossible dream.

Most officially “poor” Americans today have things that middle-class Americans of an earlier time could only dream about—including color TV, videocassette recorders, microwave ovens, and their own cars. Moreover, half of all poor households have air-conditioning. Leftist redistribution of income could never accomplish that, because there are simply not enough rich people for their wealth to have such a dramatic effect on the living standards of the poor, even if it was all confiscated and redistributed. Moreover, many attempts at redistributing wealth in various countries around the world have ended up redistributing poverty. After all, rich people can see the political handwriting on the wall, and can often take their money and leave the country, long before a government program can get started to confiscate it. They are also likely to take with them skills and entrepreneurial experience that are even harder to replace than the money.

This, you see, is the danger of children: they are ambushes, each and every one of them. A person may look at someone else's child and see only the surface, the shiny shoes or the perfect curls. They do not see the tears and the tantrums, the late nights, the sleepless hours, the worry. They do not even really see the love, not really. It can be easy, when looking at children from the outside, the believe that they are things, dolls designed and programmed by their parents to behave in one manner, following one set of rules. It can be easy, when standing on the lofty shores of adulthood, not to remember that every adult was once a child, with ideas and ambitions of their own. It can be easy, in the end, to forget that children are people, and that people will do what people will do, the consequences be damned.

But the modern-day church doesn’t like to wander or wait. The modern-day church likes results. Convinced the gospel is a product we’ve got to sell to an increasingly shrinking market, we like our people to function as walking advertisements: happy, put-together, finished—proof that this Jesus stuff WORKS! At its best, such a culture generates pews of Stepford Wife–style robots with painted smiles and programmed moves. At its worst, it creates environments where abuse and corruption get covered up to protect reputations and preserve image. “The world is watching,” Christians like to say, “so let’s be on our best behavior and quickly hide the mess. Let’s throw up some before-and-after shots and roll that flashy footage of our miracle product blanching out every sign of dirt, hiding every sign of disease.” But if the world is watching, we might as well tell the truth. And the truth is, the church doesn’t offer a cure. It doesn’t offer a quick fix. The church offers death and resurrection. The church offers the messy, inconvenient, gut-wrenching, never-ending work of healing and reconciliation. The church offers grace. Anything else we try to peddle is snake oil. It’s not the real thing.

Saskia groaned again. She threw back her bed covers, the last vestiges of sleep leaving her. It would be evening in Lyon. Clarissa would be expecting to hear from her. A call-in at least once every 24 hours was part of several protocols Clarissa had established. The instruction at the end of the conversation, “Give the dogs a pat for me”, reassured Clarissa that all was well. Leave the words out, replace any one of the words in the sentence with another or not place a call in a 24-hour period, and Clarissa would alert authorities. In her younger years, Clarissa had served in the British army. Her experiences in those years had caused the trauma she now lived with, though she used her expertise by teaching her three partners basic self-defence, how to operate firearms and how to wield weapons. She also programmed their watches and phones to enable her to constantly track their whereabouts, explaining, “I want to know that my three charges are safe”. Another protocol was to always check accommodation venues for listening devices. Saskia did this before calling Clarissa. “Clarissa. Ça va?” “What have you to report?

we reduce discipleship to a canned program, and so many in the church end up sidelined in a spectator mentality that delegates disciple making to pastors and professionals, ministers and missionaries. But this is not the way it’s supposed to be.

The first step out of the gate has to be knowing where you want to end up. What do you really want from your company?

Having a secret is isolating.” Try, as much as possible, not to hide your flaws or perceived differences.

...people are no longer interested in analysis. They all prefer catharsis now. They all prefer to say that they are helpless and can’t change other people, i.e. the world. Marxism has been replaced by postmodernism. Psychoanalysis has been replaced by twelve-step programs. It was the end of the content.

Life is Beautiful? Beyond all the vicissitudes that are presented to us on this short path within this wild planet, we can say that life is beautiful. No one can ever deny that experiencing the whirlwind of emotions inside this body is a marvel, we grow with these life experiences, we strengthen ourselves and stimulate our feelings every day, in this race where the goal is imminent death sometimes we are winners and many other times we lose and the darkness surprises us and our heart is disconnected from this reality halfway and connects us to the server of the matrix once more, debugging and updating our database, erasing all those experiences within this caracara of flesh and blood, waiting to return to earth again. "Life is beautiful gentlemen" is cruel and has unfair behavior about people who looked like a bundle of light and left this platform for no apparent reason, but its nature is not similar to our consciousness and feelings, she has a script for each of us because it was programmed that way, the architects of the game of life they know perfectly well that you must experiment with all the feelings, all the emotions and evolve to go to the next levels. You can't take a quantum leap and get through the game on your own. inventing a heaven and a hell in order to transcend, that comes from our fears of our imagination not knowing what life has in store for us after life is a dilemma "rather said" the best kept secret of those who control us day by day. We are born, we grow up, we are indoctrinated in the classrooms and in the jobs, we pay our taxes, we reproduce, we enjoy the material goods that it offers us the system the marketing of disinformation, Then we get old, get sick and die. I don't like this story! It looks like a parody of Noam Chomsky, Let's go back to the beautiful description of beautiful life, it sounds better! Let's find meaning in all the nonsense that life offers us, 'Cause one way or another we're doomed to imagine that everything will be fine until the end of matter. It is almost always like that. Sometimes life becomes a real nightmare. A heartbreaking horror that we find impossible to overcome. As we grow up, we learn to know the dark side of life. The terrors that lurk in the shadows, the dangers lurking around every corner. We realize that reality is much harsher and ruthless than we ever imagined. And in those moments, when life becomes a real hell, we can do nothing but cling to our own existence, summon all our might and fight with all our might so as not to be dragged into the abyss. But sometimes, even fighting with all our might is not enough. Sometimes fate is cruel and takes away everything we care about, leaving us with nothing but pain and hopelessness. And in that moment, when all seems lost, we realize the terrible truth: life is a death trap, a macabre game in which we are doomed to lose. And so, as we sink deeper and deeper into the abyss, while the shadows envelop us and terror paralyzes us, we remember the words that once seemed to us so hopeful: life is beautiful. A cruel and heartless lie, that leads us directly to the tragic end that death always awaits us.

We usually end up finding what we are looking for, but we only look for what we already know.

you are the one who confuses just doing the job with testing your worth, where one possible mistake would feel like the end of the world.

In the end, it all comes down to 0 and 1

By defining the problem as "hunger," the emergency food system is helping to direct our attention away from the more fundamental problem of poverty, and the even more basic problem of inequality.

By the end of January 1946, 160 Nazi scientists had been secreted into America. The single largest group was comprised of the 115 rocket specialists at Fort Bliss, Texas, led by Wernher von Braun.

Pain is the first proper step to real compassion; it can be a foundation for understanding all those who struggle with their existence. Experiencing real pain ourselves, our moral superiority comes to an end; we stop urging others to get with the program, to get their act together or to sharpen up, and start to look for the particular form of debilitation, visible or invisible that every person struggles to overcome. In pain, we suddenly find our understanding and compassion engaged as to why others may find it hard to fully participate.

You must learn to express your anger appropriately and constructively. Instead of continuing to let your anger control you, you must learn to use your anger to improve the relationships in your life.

On April 1st, 1957, a BBC news program ended with a three minute segment about a Spaghetti farm in Switzerland. In the segment, spaghetti (not being a popular dish in England at the time) was said to grow on trees. Many people believed the report and called the BBC to ask how to grow their own spaghetti tree. The response: "Place a sprig of spaghetti in a tin of tomato sauce and hope for the best.

Fiction has two uses. Firstly, it’s a gateway drug to reading. The drive to know what happens next, to want to turn the page, the need to keep going, even if it’s hard, because someone’s in trouble and you have to know how it’s all going to end … that’s a very real drive. And it forces you to learn new words, to think new thoughts, to keep going. To discover that reading per se is pleasurable. Once you learn that, you’re on the road to reading everything. And reading is key. There were noises made briefly, a few years ago, about the idea that we were living in a post-literate world, in which the ability to make sense out of written words was somehow redundant, but those days are gone: words are more important than they ever were: we navigate the world with words, and as the world slips onto the web, we need to follow, to communicate and to comprehend what we are reading. People who cannot understand each other cannot exchange ideas, cannot communicate, and translation programs only go so far. The simplest way to make sure that we raise literate children is to teach them to read, and to show them that reading is a pleasurable activity. And that means, at its simplest, finding books that they enjoy, giving them access to those books, and letting them read them. I don’t think there is such a thing as a bad book for children. Every now and again it becomes fashionable among some adults to point at a subset of children’s books, a genre, perhaps, or an author, and to declare them bad books, books that children should be stopped from reading. I’ve seen it happen over and over; Enid Blyton was declared a bad author, so was RL Stine, so were dozens of others. Comics have been decried as fostering illiteracy. It’s tosh. It’s snobbery and it’s foolishness. There are no bad authors for children, that children like and want to read and seek out, because every child is different. They can find the stories they need to, and they bring themselves to stories. A hackneyed, worn-out idea isn’t hackneyed and worn out to them. This is the first time the child has encountered it. Do not discourage children from reading because you feel they are reading the wrong thing. Fiction you do not like is a route to other books you may prefer. And not everyone has the same taste as you. Well-meaning adults can easily destroy a child’s love of reading: stop them reading what they enjoy, or give them worthy-but-dull books that you like, the 21st-century equivalents of Victorian “improving” literature. You’ll wind up with a generation convinced that reading is uncool and worse, unpleasant. We need our children to get onto the reading ladder: anything that they enjoy reading will move them up, rung by rung, into literacy. [from, Why our future depends on libraries, reading and daydreaming]

I began my adult life with the hypothesis that it would be possible to become a Stone Age native. For over 30 years, I programmed and conditioned myself to this end. In the last 10 of it, I would say I realistically experienced the physical, mental, and emotional reality of the Stone Age. But to borrow a Buddhist phrase, eventually came a setting face-to-face with pure reality. I learned that it is not possible for human beings as we know them to live off the land.

The social welfare program is nothing more than an open-ended credit balance system which creates a false capital industry to give nonproductive people a roof over their heads and food in their stomachs. This can be useful, however, because the recipients become state property in return for the “gift,” a standing army for the elite. For he who pays the piper picks the tune.

• We are a community of possibilities, not a community of problems. • Community exists for the sake of belonging and takes its identity from the gifts, generosity, and accountability of its citizens. It is not defined by its fears, its isolation, or its penchant for retribution. • We currently have all the capacity, expertise, programs, leaders, regulations, and wealth required to end unnecessary suffering and create an alternative future.

Feeling entitled is the opposite of feeling grateful. Gratitude opens the heart, entitlement closes it.

it would be possible to become a Stone Age native. For over 30 years, I programmed and conditioned myself to this end. In the last 10 of it, I would say I realistically experienced the physical, mental, and emotional reality of the Stone Age. But to borrow a Buddhist phrase, eventually came a setting face-to-face with pure reality. I learned that it is not possible for human beings as we know them to live off the land.

After the Age of Faith, “Surrender” Is No Longer Smart Absolutely, surrender and obedience were highly respected during the Age of Faith. Think about your oldest relatives, those born toward the end of that long, long era. Whatever faith they believed in, wasn’t their surrender considered the ultimate sign of goodness, spiritual goodness? …. Powered by bliss, and caring far more about their consciousness than about human life, what happened? They made one energy-related choice at a time, choices that turned out to be unwise, choices based in belief that noticing energies was equivalent to noticing God. Sadly, their consciousness lifestyles shifted away from Traditional Enlightenment… and into Extreme Spiritual Addiction.

Why Is It So Important to Remember? When you were abused, those around you acted as if it weren’t happening. Since no one else acknowledged the abuse, you sometimes felt that it wasn’t real. Because of this you felt confused. You couldn’t trust your own experience and perceptions. Moreover, others’ denial led you to suppress your memories, thus further obscuring the issue. You can end your own denial by remembering. Allowing yourself to remember is a way of confirming in your own mind that you didn’t just imagine it. Because the person who abused you did not acknowledge your pain, you may have also thought that perhaps it wasn’t as bad as you felt it was. In order to acknowledge to yourself that it really was that bad, you need to remember as much detail as possible. Because by denying what happened to you, you are doing to yourself exactly what others have done to you in the past: You are negating and denying yourself.

What You Can Do About Sundown Towns: The Three-Step Program in Action To help sundown towns transcend their pasts and end second-generation sundown town issues, I suggest a “Three-Step Program”: •​Admit it: “We did this.” •​Apologize: “It was wrong, and we apologize.” •​Renounce: “And we don’t do it anymore.

You are a member of the first generation of doctors in the history of medicine to turn their backs on the oath of Hippocrates and kill millions of old useless people, unborn children, born malformed children, for the good of mankind —and to do so without a single murmur from one of you. Not a single letter of protest in the august New England Journal of Medicine. And do you know what you’re going to end up doing? You a graduate of Harvard and a reader of the New York Times and a member of the Ford Foundation’s Program for the Third World? Do you know what is going to happen to you? . . . You’re going to end up killing Jews.

Ladies and Gentlemen, I'd planned to speak to you tonight to report on the state of the Union, but the events of earlier today have led me to change those plans. Today is a day for mourning and remembering. Nancy and I are pained to the core by the tragedy of the shuttle Challenger. We know we share this pain with all of the people of our country. This is truly a national loss. Nineteen years ago, almost to the day, we lost three astronauts in a terrible accident on the ground. But we've never lost an astronaut in flight. We've never had a tragedy like this. And perhaps we've forgotten the courage it took for the crew of the shuttle. But they, the Challenger Seven, were aware of the dangers, but overcame them and did their jobs brilliantly. We mourn seven heroes: Michael Smith, Dick Scobee, Judith Resnik, Ronald McNair, Ellison Onizuka, Gregory Jarvis, and Christa McAuliffe. We mourn their loss as a nation together. For the families of the seven, we cannot bear, as you do, the full impact of this tragedy. But we feel the loss, and we're thinking about you so very much. Your loved ones were daring and brave, and they had that special grace, that special spirit that says, "Give me a challenge, and I'll meet it with joy." They had a hunger to explore the universe and discover its truths. They wished to serve, and they did. They served all of us. We've grown used to wonders in this century. It's hard to dazzle us. But for twenty-five years the United States space program has been doing just that. We've grown used to the idea of space, and, perhaps we forget that we've only just begun. We're still pioneers. They, the members of the Challenger crew, were pioneers. And I want to say something to the schoolchildren of America who were watching the live coverage of the shuttle's take-off. I know it's hard to understand, but sometimes painful things like this happen. It's all part of the process of exploration and discovery. It's all part of taking a chance and expanding man's horizons. The future doesn't belong to the fainthearted; it belongs to the brave. The Challenger crew was pulling us into the future, and we'll continue to follow them. I've always had great faith in and respect for our space program. And what happened today does nothing to diminish it. We don't hide our space program. We don't keep secrets and cover things up. We do it all up front and in public. That's the way freedom is, and we wouldn't change it for a minute. We'll continue our quest in space. There will be more shuttle flights and more shuttle crews and, yes, more volunteers, more civilians, more teachers in space. Nothing ends here; our hopes and our journeys continue. I want to add that I wish I could talk to every man and woman who works for NASA, or who worked on this mission and tell them: "Your dedication and professionalism have moved and impressed us for decades. And we know of your anguish. We share it." There's a coincidence today. On this day three hundred and ninety years ago, the great explorer Sir Francis Drake died aboard ship off the coast of Panama. In his lifetime the great frontiers were the oceans, and a historian later said, "He lived by the sea, died on it, and was buried in it." Well, today, we can say of the Challenger crew: Their dedication was, like Drake's, complete. The crew of the space shuttle Challenger honored us by the manner in which they lived their lives. We will never forget them, nor the last time we saw them, this morning, as they prepared for their journey and waved goodbye and "slipped the surly bonds of earth" to "touch the face of God." Thank you.

Almost as an article of faith, some individuals believe that conspiracies are either kooky fantasies or unimportant aberrations. To be sure, wacko conspiracy theories do exist. There are people who believe that the United States has been invaded by a secret United Nations army equipped with black helicopters, or that the country is secretly controlled by Jews or gays or feminists or black nationalists or communists or extraterrestrial aliens. But it does not logically follow that all conspiracies are imaginary. Conspiracy is a legitimate concept in law: the collusion of two or more people pursuing illegal means to effect some illegal or immoral end. People go to jail for committing conspiratorial acts. Conspiracies are a matter of public record, and some are of real political significance. The Watergate break-in was a conspiracy, as was the Watergate cover-up, which led to Nixon’s downfall. Iran-contra was a conspiracy of immense scope, much of it still uncovered. The savings and loan scandal was described by the Justice Department as “a thousand conspiracies of fraud, theft, and bribery,” the greatest financial crime in history. Often the term “conspiracy” is applied dismissively whenever one suggests that people who occupy positions of political and economic power are consciously dedicated to advancing their elite interests. Even when they openly profess their designs, there are those who deny that intent is involved. In 1994, the officers of the Federal Reserve announced they would pursue monetary policies designed to maintain a high level of unemployment in order to safeguard against “overheating” the economy. Like any creditor class, they preferred a deflationary course. When an acquaintance of mine mentioned this to friends, he was greeted skeptically, “Do you think the Fed bankers are deliberately trying to keep people unemployed?” In fact, not only did he think it, it was announced on the financial pages of the press. Still, his friends assumed he was imagining a conspiracy because he ascribed self-interested collusion to powerful people. At a World Affairs Council meeting in San Francisco, I remarked to a participant that U.S. leaders were pushing hard for the reinstatement of capitalism in the former communist countries. He said, “Do you really think they carry it to that level of conscious intent?” I pointed out it was not a conjecture on my part. They have repeatedly announced their commitment to seeing that “free-market reforms” are introduced in Eastern Europe. Their economic aid is channeled almost exclusively into the private sector. The same policy holds for the monies intended for other countries. Thus, as of the end of 1995, “more than $4.5 million U.S. aid to Haiti has been put on hold because the Aristide government has failed to make progress on a program to privatize state-owned companies” (New York Times 11/25/95). Those who suffer from conspiracy phobia are fond of saying: “Do you actually think there’s a group of people sitting around in a room plotting things?” For some reason that image is assumed to be so patently absurd as to invite only disclaimers. But where else would people of power get together – on park benches or carousels? Indeed, they meet in rooms: corporate boardrooms, Pentagon command rooms, at the Bohemian Grove, in the choice dining rooms at the best restaurants, resorts, hotels, and estates, in the many conference rooms at the White House, the NSA, the CIA, or wherever. And, yes, they consciously plot – though they call it “planning” and “strategizing” – and they do so in great secrecy, often resisting all efforts at public disclosure. No one confabulates and plans more than political and corporate elites and their hired specialists. To make the world safe for those who own it, politically active elements of the owning class have created a national security state that expends billions of dollars and enlists the efforts of vast numbers of people.

For instance, a race of hyperintelligent pan-dimensional beings once built themselves a gigantic supercomputer called Deep Thought to calculate once and for all the Question to the Ultimate Answer of Life, the Universe and Everything. For seven and a half million years, Deep Thought computed and calculated, and in the end announced that the answer was in fact Forty-two—and so another, even bigger, computer had to be built to find out what the actual question was. And this computer, which was called the Earth, was so large that it was frequently mistaken for a planet—especially by the strange apelike beings who roamed its surface, totally unaware that they were simply part of a gigantic computer program. And this is very odd, because without that fairly simple and obvious piece of knowledge, nothing that ever happened on the Earth could possibly make the slightest bit of sense.

Making Genetic Changes We used to think that genes created disease and that we were at the mercy of our DNA. So if many people in someone’s family died of heart disease, we assumed that their chances of also developing heart disease would be pretty high. But we now know through the science of epigenetics that it’s not the gene that creates disease but the environment that programs our genes to create disease—and not just the external environment outside our body (cigarette smoke or pesticides, for example), but also the internal environment within our body: the environment outside our cells. What do I mean by the environment within our body? As I said previously, emotions are chemical feedback, the end products of experiences we have in our external environment. So as we react to a situation in our external environment that produces an emotion, the resulting internal chemistry can signal our genes to either turn on (up-regulating, or producing an increased expression of the gene) or to turn off (down-regulating, or producing a decreased expression of the gene). The gene itself doesn’t physically change—the expression of the gene changes, and that expression is what matters most because that is what affects our health and our lives.

We grow up accustomed to certain roles and certain ways of being perceived. If we grow up in a family in which we are abused, neglected, yelled at, constantly criticized, or dominated, then that is the environment that feels most comfortable to us. Unhealthy as it may be, most people seek and create environments that feel familiar and similar to the ones where they grew up.

The library was still giving trouble: a few books in some of the more obscure corners of the stacks retained some autonomy, dating back to an infamous early experiment with flying books, and lately they'd begun to breed. Shocked undergraduates had stumbled on books in the very act. Which sounded interesting, but so far the resulting offspring had either been predictably derivative (in fiction) or stunningly boring (nonfiction); hybrid pairings between fiction and nonfiction were the most vital. The librarian thought the problem was just that the right books weren't breeding with each other and proposed a forced mating program. The library committee had an epic secret meeting about the ethics of literary eugenics which ended in a furious deadlock.

I think that if we are going to reform the world, and make it a better place to live in, the way to do it is not with talk about relationships of the political nature… I think that kind of approach starts it at the end and presumes the end is the beginning. Programs of a political nature are important and products of social quality that can be effective only if the underlying structure of social values is right. The social values are right only if the individual values are right.

Most addicts here, he says, come with an empty glass inside them;66 when they take heroin, the glass becomes full, but only for a few hours, and then it drains down to nothing again. The purpose of this program is to gradually build a life for the addict so they can put something else into that empty glass: a social network, a job, some daily pleasures. If you can do that, it will mean that even as the heroin drains, you are not left totally empty. Over time, as your life has more in it, the glass will contain more and more, so it will take less and less heroin to fill it up. And in the end, there may be enough within you that you feel full without any heroin at all.

Quite a few people still listen to vinyl records, use film cameras to take photographs, and look up phone numbers in the printed Yellow Pages. But the old technologies lose their economic and cultural force. They become progress’s dead ends. It’s the new technologies that govern production and consumption, that guide people’s behavior and shape their perceptions. That’s why the future of knowledge and culture no longer lies in books or newspapers or TV shows or radio programs or records or CDs. It lies in digital files shot through our universal medium at the speed of light.

There are eight million stories in the naked city," he intoned. "You remember that program? Used to be on television some years back." "I remember." "They had that line at the end of every show. ‘There are eight million stories in the naked city. This has been one of them.’ " "I remember it." "Eight million stories," he said. "You know what you got in this city, this fucked-up toilet of a naked fucking city? You know what you got? You got eight million ways to die.

Although neuroplasticity provides an escape from genetic determinism, a loophole for free thought and free will, it also imposes its own form of determinism on our behavior. As particular circuits in our brain strengthen through the repetition of a physical or mental activity, they begin to transform that activity into a habit. The paradox of neuroplasticity, observes Doidge, is that, for all the mental flexibility it grants us, it can end up locking us into “rigid behaviors.”33 The chemically triggered synapses that link our neurons program us, in effect, to want to keep exercising the circuits they’ve formed. Once we’ve wired new circuitry in our brain, Doidge writes, “we long to keep it activated.

Adolf Hitler declared war in 1941. By 1942, Allen Dulles was moved to Switzerland for the purpose of rounding up and importing German scientific “specialists” to the United States. Two years before the war ended (or its fate was decided), the United States was making arrangements for Nazi scientists, arms experts, to come to our democracy (for which the boys were fighting and dying at that moment).12 From 1945 until 1952, the U.S. military brought over 642 alien “specialists” and their families from Nazi Germany. They were known collectively by the code-name “Paperclip.” German missile and rocket experts, munition makers, war experts were carefully selected and placed in aerospace programs and armament manufacturing.13

A word that rose to honor at the time of the Renaissance, and that summarized in advance the whole program of modern civilization is 'humanism'. Men were indeed concerned to reduce everything to purely human proportions, to eliminate every principle of a higher order, and, one might say, symbolically to turn away from the heavens under pretext of conquering the earth; the Greeks, whose example they claimed to follow, had never gone as far in this direction, even at the time of their greatest intellectual decadence, and with them utilitarian considerations had at least never claimed the first place, as they were very soon to do with the moderns. Humanism was form of what has subsequently become contemporary secularism; and, owing to its desire to reduce everything to the measure of man as an end in himself, modern civilization has sunk stage by stage until it has reached the level of the lowest elements in man and aims at little more than satisfying the needs inherent in the material side of his nature, an aim that is in any case quite illusory since it constantly creates more artificial needs than it can satisfy.

Equally worrying, and far less recognized, medicine has been slow to confront the very changes that it has been responsible for—or to apply the knowledge we have about how to make old age better. Although the elderly population is growing rapidly, the number of certified geriatricians the medical profession has put in practice has actually fallen in the United States by 25 percent between 1996 and 2010. Applications to training programs in adult primary care medicine have plummeted, while fields like plastic surgery and radiology receive applications in record numbers. Partly, this has to do with money—incomes in geriatrics and adult primary care are among the lowest in medicine. And partly, whether we admit it or not, a lot of doctors don’t like taking care of the elderly.

I'd always assumed Beth and I would be friends forever. But then in middle of the eighth grade, the Goldbergs went through the World's Nastiest Divorce. Beth went a little nuts. I don't blame her. When her dad got involved with this twenty-one year old dental hygienist, Beth got involved with the junk food aisle at the grocery store. She carried processed snack cakes the way toddlers carry teddy bears. She gained, like, twenty pounds, but I didn't think it was a big deal. I figured she'd get back to her usual weight once the shock wore off. Unfortunately, I wasn't the only person who noticed. May 14 was 'Fun and Fit Day" at Surry Middle School, so the gym was full of booths set up by local health clubs and doctors and dentists and sports leagues, all trying to entice us to not end up as couch potatoes. That part was fine. What wasn't fine was when the whole school sat down to watch the eighth-grade cheerleaders' program on physical fitness.

Dear Young Black Males, Make sure that you take your education seriously. You may not understand it right now, but your education is important. If you’re struggling in high school, don’t fail silently. Speak up and ask for the help that you need. If you’re interested in going to college afterwards, start researching the colleges that you’re interested in attending. If college isn’t for you, consider trade schools or programs for high school students such as ROP (Regional Occupation Program). Depending on what state you live in, it may be called something different. Some colleges offer certificate programs if you’re not interested in earning an actual degree. Go to your neighborhood community center and ask questions. Ask your school counselors for leads. The library is also a great place to get helpful information. Just ask the librarian, he/she will be happy to assist you. It’s important to educate yourself, because if not, you’ll most likely be stuck working a dead-end job. Ask questions as much as you need to. Don’t assume anything. Get the facts that you need in order to succeed.

Joining a gang is like sky diving without a parachute. Oh, at first it’s all fun, as you take on gravity in a thrilling and exhilarating free fall towards earth. The truth is, anything that is risky and dangerous always starts out as fun. But the odds are always stacked in gravity’s favor, for you will eventually come face to face with the earth, and mother earth always wins those battles. The same thing can be said about being in a gang.

Samuel Taylor Coleridge was right when he claimed, 'In politics, what begins in fear usually ends up in folly.' Political activists are more inclined, though, to heed an observation from Richard Nixon: 'People react to fear, not love. They don't teach that in Sunday school, but it's true.' That principle, which guided the late president's political strategy throughout his career, is the sine qua non of contemporary political campaigning. Marketers of products and services ranging from car alarms to TV news programs have taken it to heart as well. The short answer to why Americans harbor so many misbegotten fears is that immense power and money await those who tap into our moral insecurities and supply us with symbolic substitutes.

One of the many ways in which cats are superior to humans is their mastery of time. By making no attempt to dissect years into months, days into hours and minutes into seconds, cats avoid much misery. Free from the slavery of measuring every moment, worrying whether they are late or early, young or old, or if Christmas is six weeks away, felines appreciate the present in all its multidimensional glory. They never worry about endings or beginnings. From their paradoxical viewpoint an ending is often a beginning. The joy of basking on a window ledge can seem eternal, though if measured in human time it's diminished to a paltry eighteen minutes. If humans could program themselves to forget time, they would savor a string of pleasures and possibilities. Regrets about the past would dissolve, alongside anxieties for the future. We'd notice the color of the sky and be liberated to seize the wonder of being alive in this moment. If we could be more like cats our lives would seem eternal.

Lehman Brothers’ Repo 105 program—which temporarily moved billions of dollars of liability off the bank’s books at the end of each quarter and replaced them a few days later at the start of the next quarter—was intentionally designed to hide the firm’s financial weaknesses. This was a carefully crafted fraud, detailed by a court-appointed Lehman examiner. But no former Lehman executive ever faced criminal prosecution for it. Contrast this with the fact that a teenager who sells an ounce of marijuana can be put away for years.

If we wanted to be serious about evidence, we might compare where blacks stood a hundred years after the end of slavery with where they stood after 30 years of the liberal welfare state. In other words, we could compare hard evidence on “the legacy of slavery” with hard evidence on the legacy of liberals. Despite the grand myth that black economic progress began or accelerated with the passage of the civil rights laws and “war on poverty” programs of the 1960s, the cold fact is that the poverty rate among blacks fell from 87 percent in 1940 to 47 percent by 1960. This was before any of those programs began. Over the next 20 years, the poverty rate among blacks fell another 18 percentage points, compared to the 40-point drop in the previous 20 years. This was the continuation of a previous economic trend, at a slower rate of progress, not the economic grand deliverance proclaimed by liberals and self-serving black “leaders.” Nearly a hundred years of the supposed “legacy of slavery” found most black children [78%] being raised in two-parent families in 1960. But thirty years after the liberal welfare state found the great majority of black children being raised by a single parent [66%]. Public housing projects in the first half of the 20th century were clean, safe places, where people slept outside on hot summer nights, when they were too poor to afford air conditioning. That was before admissions standards for public housing projects were lowered or abandoned, in the euphoria of liberal non-judgmental notions. And it was before the toxic message of victimhood was spread by liberals. We all know what hell holes public housing has become in our times. The same toxic message produced similar social results among lower-income people in England, despite an absence of a “legacy of slavery” there. If we are to go by evidence of social retrogression, liberals have wreaked more havoc on blacks than the supposed “legacy of slavery” they talk about.

When we are in the dream state, we do not know what we are doing. We are simply acting out of deep programming. But once we have seen the true nature of things-- once Spirit has opened its eyes within us-- we suddenly know what we're doing. There's a much more accurate sense of whether we're moving or speaking or even thinking from truth or not. When we act from a place of untruth anyway, in spite of our knowing, it's much more painful than we we didn't know our actions were untrue. When we say something to someone that we know is untrue, it causes an inner division that is vastly more painful than when we said the same thing and thought it was true.

From then on, my computer monitored my vital signs and kept track of exactly how many calories I burned during the course of each day. If I didn’t meet my daily exercise requirements, the system prevented me from logging into my OASIS account. This meant that I couldn’t go to work, continue my quest, or, in effect, live my life. Once the lockout was engaged, you couldn’t disable it for two months. And the software was bound to my OASIS account, so I couldn’t just buy a new computer or go rent a booth in some public OASIS café. If I wanted to log in, I had no choice but to exercise first. This proved to be the only motivation I needed. The lockout software also monitored my dietary intake. Each day I was allowed to select meals from a preset menu of healthy, low-calorie foods. The software would order the food for me online and it would be delivered to my door. Since I never left my apartment, it was easy for the program to keep track of everything I ate. If I ordered additional food on my own, it would increase the amount of exercise I had to do each day, to offset my additional calorie intake. This was some sadistic software. But it worked. The pounds began to melt off, and after a few months, I was in near-perfect health. For the first time in my life I had a flat stomach, and muscles. I also had twice the energy, and I got sick a lot less frequently. When the two months ended and I was finally given the option to disable the fitness lockout, I decided to keep it in place. Now, exercising was a part of my daily ritual.

But the modern-day church doesn't like to wander or wait. The modern-day church likes results. Convinced the gospel is a product we've got to sell to an increasingly shrinking market, we like our people to function as walking advertisements: happy, put-together, finished—proof that this Jesus stuff WORKS! At its best, such a culture generates pews of Stepford Wife-style robots with painted smiles and programmed moves. At its worst, it creates environments where abuse and corruption get covered up to protect reputations and preserve image. 'The world is watching,' Christians like to say, 'so let's be on our best behavior and quickly hide the mess. Let's throw up some before-and-after shots and roll that flashy footage of our miracle product blanching out every sign of dirt, hiding every sign of disease.' But if the world is watching, we might as well tell the truth. And the truth is, the church doesn't offer a cure. It doesn't off a quick fix. The church offers death and resurrection. The church offers the messy, inconvenient, gut-wrenching, never-ending work of healing and reconciliation. The church offers grace.

The most tragic error into which older people can fall is one that is common among educators and politicians. It is to use youth as scapegoats for the sins of their elders. Is the nation wasting its young men and its honor in an unjust war? Never mind — direct your frustration at the long-haired young people who are shouting in the streets that the war must end. Curse them as hippies and immoral, dirty fanatics; after all, we older Americans could not have been wrong about anything important, because our hearts are all in the right place and God is always on our side, so anyone who opposes us must be insane, and probably in the pay of the godless Communists. Youth is in the process of being classed with the dark- skinned minorities as the object of popular scorn and hatred. It    is   as  if  Americans  have  to  have  a  "nigger,"  a  target                             for its hidden frustrations and guilt. Without someone to blame, like the Communists abroad and the young and black at home, middle America would be forced to consider whether all the problems of our time were in any way its own fault. That is the one thing it could never stand to do. Hence, it finds scapegoats. Few adults, I am afraid, will ever break free of the crippling attitudes that have been programmed into their personalities – racism, self-righteousness, lack of concern for the losers of the world, and an excessive regard for property. One reason, as I have noted, is that they do not know they are like this, and that they proclaim ideals that are the reverse of many of their actions. Such hypocrisy, even if it is unconscious, is the real barrier between them and their children.

To establish evolutionary interrelatedness invariably requires exhibiting similarities between organisms. Within Darwinism, there's only one way to connect such similarities, and that's through descent with modification driven by the Darwinian mechanism. But within a design-theoretic framework, this possibility, though not precluded, is also not the only game in town. It's possible for descent with modification instead to be driven by telic processes inherent in nature (and thus by a form of design). Alternatively, it's possible that the similarities are not due to descent at all but result from a similarity of conception, just as designed objects like your TV, radio, and computer share common components because designers frequently recycle ideas and parts. Teasing apart the effects of intelligent and natural causation is one of the key questions confronting a design-theoretic research program. Unlike Darwinism, therefore, intelligent design has no immediate and easy answer to the question of common descent. Darwinists necessarily see this as a bad thing and as a regression to ignorance. From the design theorists' perspective, however, frank admissions of ignorance are much to be preferred to overconfident claims to knowledge that in the end cannot be adequately justified. Despite advertisements to the contrary, science is not a juggernaut that relentlessly pushes back the frontiers of knowledge. Rather, science is an interconnected web of theoretical and factual claims about the world that are constantly being revised and for which changes in one portion of the web can induce radical changes in another. In particular, science regularly confronts the problem of having to retract claims that it once confidently asserted.

It is interesting to note that the people who had a good relationship with the person who died often heal their grief much more easily than those whose relationship with the deceased was filled with turmoil, bitterness, or disappointment. The reason is that a positive relationship is associated with good memories, and remembering and reprocessing these memories helps in the healing process. When people who had a bad relationship think back on it, they have to relive the pain. In their mind, they are still trying to fix what was wrong, to heal the wound, but they can’t. In addition, the guilt they carry with them impairs the healing process. Donna is a case in point. Donna and her mother had had a stormy relationship, fighting constantly over things that seemed insignificant in and of themselves. Yet in spite of their problems, the year after her mother’s death was the hardest of Donna’s life. Her husband could not understand the force of her grief; all he had ever heard her do was complain that her mother was selfish and uninterested in her. What he failed to understand was that Donna had to grieve not only over her mother’s death, but also over the fact that now she would never have the mother-daughter bond she had always wanted. Death had ended all her hopes.

A very distinct pattern has emerged repeatedly when policies favored by the anointed turn out to fail. This pattern typically has four stages: STAGE 1. THE “CRISIS”: Some situation exists, whose negative aspects the anointed propose to eliminate. Such a situation is routinely characterized as a “crisis,” even though all human situations have negative aspects, and even though evidence is seldom asked or given to show how the situation at hand is either uniquely bad or threatening to get worse. Sometimes the situation described as a “crisis” has in fact already been getting better for years. STAGE 2. THE “SOLUTION”: Policies to end the “crisis” are advocated by the anointed, who say that these policies will lead to beneficial result A. Critics say that these policies will lead to detrimental result Z. The anointed dismiss these latter claims as absurd and “simplistic,” if not dishonest. STAGE 3. THE RESULTS: The policies are instituted and lead to detrimental result Z. STAGE 4. THE RESPONSE: Those who attribute detrimental result Z to the policies instituted are dismissed as “simplistic” for ignoring the “complexities” involved, as “many factors” went into determining the outcome. The burden of proof is put on the critics to demonstrate to a certainty that these policies alone were the only possible cause of the worsening that occurred. No burden of proof whatever is put on those who had so confidently predicted improvement. Indeed, it is often asserted that things would have been even worse, were it not for the wonderful programs that mitigated the inevitable damage from other factors. Examples of this pattern are all too abundant. Three will be considered here. The first and most general involves the set of social welfare policies called “the war on poverty” during the administration of President Lyndon B. Johnson, but continuing under other labels since then. Next is the policy of introducing “sex education” into the public schools, as a means of reducing teenage pregnancy and venereal diseases. The third example will be policies designed to reduce crime by adopting a less punitive approach, being more concerned with preventive social policies beforehand and rehabilitation afterwards, as well as showing more concern with the legal rights of defendants in criminal cases.

After the second of two hospital stays following a difficult time, I went to a program for those whose lives have fallen apart. Often someone would say—weeping, shaking, or dry eyed—that he or she wished to go back in time and make everything right again. I wished, too, that life could be reset, but reset from when? From each point I could go to an earlier point: warning signs neglected, mistakes aggregated, but it was useless to do so, as I often ended up with the violent wish that I had never been born. I was quiet most of the time, until I was told I was evasive and not making progress. But my pain was my private matter, I thought; if I could understand and articulate my problems I wouldn’t have been there in the first place. Do you want to share anything, I was prompted when I had little to offer. By then I felt my hope had run out. I saw the revolving door admitting new people and letting old people out into the world; similar stories were told with the same remorse and despair; the lectures were on the third repeat. What if I were stuck forever in that basement room? I broke down and could feel a collective sigh: my tears seemed to prove that finally I intended to cooperate. I had only wanted to stay invisible, but there as elsewhere invisibility is a luxury.

FOR SOME TIME, I have believed that everyone should be allowed to have, say, ten things that they dislike without having to justify or explain to anyone why they don’t like them. Reflex loathings, I call them. Mine are: Power walkers. Those vibrating things restaurants give you to let you know when a table is ready. Television programs in which people bid on the contents of locked garages. All pigeons everywhere, at all times. Lawyers, too. Douglas Brinkley, a minor academic and sometime book reviewer whose powers of observation and generosity of spirit would fit comfortably into a proton and still leave room for an echo. Color names like taupe and teal that don’t mean anything. Saying that you are going to “reach out” to someone when what you mean is that you are going to call or get in touch with them. People who give their telephone number so rapidly at the end of long phone messages that you have to listen over and over and eventually go and get someone else to come and listen with you, and even then you still can’t get it. Nebraska. Mispronouncing “buoy.” The thing that floats in a navigation channel is not a “boo-ee.” It’s a “boy.” Think about it. Would you call something that floats “boo-ee-ant”? Also, in a similar vein, pronouncing Brett Favre’s last name as if the “r” comes before the “v.” It doesn’t, so stop it. Hotel showers that don’t give any indication of which way is hot and which cold. All the sneaky taxes, like “visitor tax” and “hospitality tax” and “fuck you because you’re from out of town tax,” that are added to hotel bills. Baseball commentators who get bored with the game by about the third inning and start talking about their golf game or where they ate last night. Brett Favre. I know that is more than ten, but this is my concept, so I get some bonus ones.

One of the central tenets of the Western worldview is that one should always be engaged in some kind of outward task. Thus, the Westerner structures his time—including, sometimes, even his leisure time—as a series of discrete programmed activities which he must submit to in order to tick off from an actual or virtual list. One need only observe the expression on his face as he ploughs through yet another family outing, cultural event, or gruelling exercise routine to realise that his aim in life is not so much to live in the present moment as it is to work down a never-ending list. If one asks him how he is doing, he is most likely to respond with an artificial smile, and something along the lines of, ‘Fine, thank you – very busy of course!’ In many cases, he is not fine at all, but confused, exhausted, and fundamentally unhappy. In contrast, most people living in a country such as Kenya in Africa do not share in the Western worldview that it is noble or worthwhile to spend all of one’s time rushing around from one task to the next. When Westerners go to Kenya and do as they are wont to do, they are met with peels of laughter and cries of ‘mzungu’, which is Swahili for ‘Westerner’. The literal translation of ‘mzungu’ is ‘one who moves around’, ‘to go round and round’, or ‘to turn around in circles’.

It was not easy to go from being one of the seven righteous pillars holding up the whole planet and human race to being just another mental patient. I remember talking to a woman who was ending racism and asking her if it was part of a bigger program or if racism was the whole deal. As someone who had gone back to the beginning of time and dealt with issues of whether or not life itself was a good idea, I wasn’t sure that just getting rid of racism was a big enough prize. ....In the eighties when I was called out of retirement to defeat communism, it was over my strenuous objections. “I don’t even dislike communism all that much,” I objected. “It seems so beside the point.” “The Republicans are going to take credit for this and ride it into the ground,” I correctly predicted. After winning many many preliminary rounds which I honestly hoped I’d lose, I was smuggled into what was thought to be just another psychiatric hospital where the Russian bear took one look at me, declined to dance, and the rest is history. My delusional world always felt kind of tinny and hollow, but that never helped me get out of it.

So I will commit to showing up with deep humility and doing the best I can. I will keep getting it wrong, which is the closest I can come to getting it right. When I am corrected, I will stay open and keep learning. Not because I want to be the wokest woke who ever woked. But because people’s children are dying of racism, and there is no such thing as other people’s children. Hidden racism is destroying and ending lives. It’s making police officers kill black men at three times the rate of white men. It’s making lawmakers limit funding for clean water and poison children. It’s making doctors allow black women to die during or after childbirth at three to four times the rate of white women. It’s making school officials suspend and expel black students at three times the rate of white students. It’s making judges incarcerate black drug users at nearly six times the rate of white drug users. And—because of my complicity in this system that dehumanizes others—it is dehumanizing me. The fact that the programmed poison of racism was pumped into us may not be our fault, but getting it out is sure as hell our responsibility.

The Government set the stage economically by informing everyone that we were in a depression period, with very pointed allusions to the 1930s. The period just prior to our last 'good' war. ... Boiled down, our objective was to make killing and military life seem like adventurous fun, so for our inspiration we went back to the Thirties as well. It was pure serendipity. Inside one of the Scripter offices there was an old copy of Doc Smith's first LENSMAN space opera. It turned out that audiences in the 1970s were more receptive to the sort of things they scoffed at as juvenilia in the 1930s. Our drugs conditioned them to repeat viewings, simultaneously serving the ends of profit and positive reinforcement. The movie we came up with stroked all the correct psychological triggers. The fact that it grossed more money than any film in history at the time proved how on target our approach was.' 'Oh my God... said Jonathan, his mouth stalling the open position. 'Six months afterward we ripped ourselves off and got secondary reinforcement onto television. We pulled a 40 share. The year after that we phased in the video games, experimenting with non-narcotic hypnosis, using electrical pulses, body capacitance, and keying the pleasure centers of the brain with low voltage shocks. Jesus, Jonathan, can you *see* what we've accomplished? In something under half a decade we've programmed an entire generation of warm bodies to go to war for us and love it. They buy what we tell them to buy. Music, movies, whole lifestyles. And they hate who we tell them to. ... It's simple to make our audiences slaver for blood; that past hasn't changed since the days of the Colosseum. We've conditioned a whole population to live on the rim of Apocalypse and love it. They want to kill the enemy, tear his heart out, go to war so their gas bills will go down! They're all primed for just that sort of denouemment, ti satisfy their need for linear storytelling in the fictions that have become their lives! The system perpetuates itself. Our own guinea pigs pay us money to keep the mechanisms grinding away. If you don't believe that, just check out last year's big hit movies... then try to tell me the target demographic audience isn't waiting for marching orders. ("Incident On A Rainy Night In Beverly Hills")

The human race is the biggest mass murderer of all time. Think about it: we’re hard-coded to survive. Even our ancient ancestors were driven by this impulse, driven enough to recognize the Neanderthals and Hobbits as dangerous enemies. They may have slaughtered dozens of human subspecies. And that legacy shamefully lives on. We attack whatever is different, anything we don’t understand, anything that might change our world, our environment, reduce our chances of survival. Racism, class warfare, sexism, east versus west, north and south, capitalism and communism, democracy and dictatorships, Islam and Christianity, Israel and Palestine, they’re all different faces of the same war: the war for a homogeneous human race, an end to our differences. It’s a war we started a long time ago, a war we’ve been fighting ever since. A war that operates in every human mind below the subconscious level, like a computer program, constantly running in the background, guiding us to some eventuality.” Kate didn’t know what to say, couldn’t see how it could involve her trial and her children. “You expect me to believe those two children are involved in an ancient cosmic struggle for the human race?

From its inception patriarchy has relied on salvation narrative to underwrite its program of genocide, ecocide, sexual repression, child abuse, social domination, and spiritual control. This script works beautifully for the dominator agenda because it was deliberately written for it. How can a story about love, forgiveness and divine benevolence endorse the perpetration of evil? This seems impossible and against all reason, until we realize that the story is not what it appears to be. The salvation narrative of the Bible is a story of perpetration, conceived to support and legitimate the dominator agenda. History shows that the religious ideals attached to salvation narrative have consistently been used to legitimate violence, rape, genocide, and destruction of the natural world…In the final balance the people who commit and promote violence and murder in the expression of religious beliefs may be a minute fraction of the faithful, but they are the ones who determine the course of events, shape history, affect society, and threaten the biosphere…To dissociate from the salvation narrative would be the most effective way for peace-loving people to end their complicity in the dominator agenda.

We are committed to involving as many people as possible, as young as possible, as soon as possible. Sometimes too young and too soon! But we intentionally err on the side of too fast rather than too slow. We don’t wait until people feel “prepared” or “fully equipped.” Seriously, when is anyone ever completely prepared for ministry? Ministry makes people’s faith bigger. If you want to increase someone’s confidence in God, put him in a ministry position before he feels fully equipped. The messages your environments communicate have the potential to trump your primary message. If you don’t see a mess, if you aren’t bothered by clutter, you need to make sure there is someone around you who does see it and is bothered by it. An uncomfortable or distracting setting can derail ministry before it begins. The sermon begins in the parking lot. Assign responsibility, not tasks. At the end of the day, it’s application that makes all the difference. Truth isn’t helpful if no one understands or remembers it. If you want a church full of biblically educated believers, just teach what the Bible says. If you want to make a difference in your community and possibly the world, give people handles, next steps, and specific applications. Challenge them to do something. As we’ve all seen, it’s not safe to assume that people automatically know what to do with what they’ve been taught. They need specific direction. This is hard. This requires an extra step in preparation. But this is how you grow people. Your current template is perfectly designed to produce the results you are currently getting. We must remove every possible obstacle from the path of the disinterested, suspicious, here-against-my-will, would-rather-be-somewhere-else, unchurched guests. The parking lot, hallways, auditorium, and stage must be obstacle-free zones. As a preacher, it’s my responsibility to offend people with the gospel. That’s one reason we work so hard not to offend them in the parking lot, the hallway, at check-in, or in the early portions of our service. We want people to come back the following week for another round of offending! Present the gospel in uncompromising terms, preach hard against sin, and tackle the most emotionally charged topics in culture, while providing an environment where unchurched people feel comfortable. The approach a church chooses trumps its purpose every time. Nothing says hypocrite faster than Christians expecting non-Christians to behave like Christians when half the Christians don’t act like it half the time. When you give non-Christians an out, they respond by leaning in. Especially if you invite them rather than expect them. There’s a big difference between being expected to do something and being invited to try something. There is an inexorable link between an organization’s vision and its appetite for improvement. Vision exposes what has yet to be accomplished. In this way, vision has the power to create a healthy sense of organizational discontent. A leader who continually keeps the vision out in front of his or her staff creates a thirst for improvement. Vision-centric churches expect change. Change is a means to an end. Change is critical to making what could and should be a reality. Write your vision in ink; everything else should be penciled in. Plans change. Vision remains the same. It is natural to assume that what worked in the past will always work. But, of course, that way of thinking is lethal. And the longer it goes unchallenged, the more difficult it is to identify and eradicate. Every innovation has an expiration date. The primary reason churches cling to outdated models and programs is that they lack leadership.

The news filled me with such euphoria that for an instant I was numb. My ingrained self-censorship immediately started working: I registered the fact that there was an orgy of weeping going on around me, and that I had to come up with some suitable performance. There seemed nowhere to hide my lack of correct emotion except the shoulder of the woman in front of me, one of the student officials, who was apparently heartbroken. I swiftly buried my head in her shoulder and heaved appropriately. As so often in China, a bit of ritual did the trick. Sniveling heartily she made a movement as though she was going to turn around and embrace me I pressed my whole weight on her from behind to keep her in her place, hoping to give the impression that I was in a state of abandoned grief. In the days after Mao's death, I did a lot of thinking. I knew he was considered a philosopher, and I tried to think what his 'philosophy' really was. It seemed to me that its central principle was the need or the desire? for perpetual conflict. The core of his thinking seemed to be that human struggles were the motivating force of history and that in order to make history 'class enemies' had to be continuously created en masse. I wondered whether there were any other philosophers whose theories had led to the suffering and death of so many. I thought of the terror and misery to which the Chinese population had been subjected. For what? But Mao's theory might just be the extension of his personality. He was, it seemed to me, really a restless fight promoter by nature, and good at it. He understood ugly human instincts such as envy and resentment, and knew how to mobilize them for his ends. He ruled by getting people to hate each other. In doing so, he got ordinary Chinese to carry out many of the tasks undertaken in other dictatorships by professional elites. Mao had managed to turn the people into the ultimate weapon of dictatorship. That was why under him there was no real equivalent of the KGB in China. There was no need. In bringing out and nourishing the worst in people, Mao had created a moral wasteland and a land of hatred. But how much individual responsibility ordinary people should share, I could not decide. The other hallmark of Maoism, it seemed to me, was the reign of ignorance. Because of his calculation that the cultured class were an easy target for a population that was largely illiterate, because of his own deep resentment of formal education and the educated, because of his megalomania, which led to his scorn for the great figures of Chinese culture, and because of his contempt for the areas of Chinese civilization that he did not understand, such as architecture, art, and music, Mao destroyed much of the country's cultural heritage. He left behind not only a brutalized nation, but also an ugly land with little of its past glory remaining or appreciated. The Chinese seemed to be mourning Mao in a heartfelt fashion. But I wondered how many of their tears were genuine. People had practiced acting to such a degree that they confused it with their true feelings. Weeping for Mao was perhaps just another programmed act in their programmed lives. Yet the mood of the nation was unmistakably against continuing Mao's policies. Less than a month after his death, on 6 October, Mme Mao was arrested, along with the other members of the Gang of Four. They had no support from anyone not the army, not the police, not even their own guards. They had had only Mao. The Gang of Four had held power only because it was really a Gang of Five. When I heard about the ease with which the Four had been removed, I felt a wave of sadness. How could such a small group of second-rate tyrants ravage 900 million people for so long? But my main feeling was joy. The last tyrants of the Cultural Revolution were finally gone.

If you’re a girl, you’ve been programmed to make sure you keep social harmony. This is a matter of life and death to the brain, even if it’s not so important in the twenty-first century. We could see this in the behavior of three-and-a-half-year-old twin girls. Every morning the sisters climbed on each other’s dressers to get to the clothes hanging in their closets. One girl had a pink two-piece outfit, and the other had a green two-piece outfit. Their mother giggled every time she’d see them switch the tops—pink pants with a green top and green pants with a pink top. The twins did it without a fight. “Can I borrow your pink top? I’ll give it back later, and you can have my green top” was how the dialogue went. This would not be a likely scenario if one of the twins were a boy. A brother would have grabbed the shirt he wanted, and the sister would have tried to reason with him, though she would have ended up in tears because his language skills simply wouldn’t have been as advanced as hers.

Vice President Gore, Richard Clarke, and Madeleine Albright were “strong support[ers]” of the program, joining in President Clinton’s “intense” interest in it.5 Egypt’s most famous terrorist, Talaat Fouad Qassem, was “seized in Croatia, flown to the USS Adriatic, a navy warship, interrogated, then flown to Egypt for [torture and] execution.”6 Egypt’s secret police, the Gihaz al-Mukhabarat al-Amma, is widely known for its brutal torture regime, “real Macho interrogation . . . enhanced interrogation techniques on steroids” and was used by both Presidents Bush and Clinton.7 Congress attempted to end this program in 1998. The Foreign Affairs Reform and Restructuring Act slipped in a passage making it the policy of the United States not to “expel, extradite, or otherwise effect the involuntary return of any person to a country in which there are substantial grounds for believing the person would be in danger of being subjected to torture, regardless of whether the person is physically present in the United States.”8 Clinton vetoed the bill in late October,

There is a vast difference between being a Christian and being a disciple. The difference is commitment. Motivation and discipline will not ultimately occur through listening to sermons, sitting in a class, participating in a fellowship group, attending a study group in the workplace or being a member of a small group, but rather in the context of highly accountable, relationally transparent, truth-centered, small discipleship units. There are twin prerequisites for following Christ - cost and commitment, neither of which can occur in the anonymity of the masses. Disciples cannot be mass produced. We cannot drop people into a program and see disciples emerge at the end of the production line. It takes time to make disciples. It takes individual personal attention. Discipleship training is not about information transfer, from head to head, but imitation, life to life. You can ultimately learn and develop only by doing. The effectiveness of one's ministry is to be measured by how well it flourishes after one's departure. Discipling is an intentional relationship in which we walk alongside other disciples in order to encourage, equip, and challenge one another in love to grow toward maturity in Christ. This includes equipping the disciple to teach others as well. If there are no explicit, mutually agreed upon commitments, then the group leader is left without any basis to hold people accountable. Without a covenant, all leaders possess is their subjective understanding of what is entailed in the relationship. Every believer or inquirer must be given the opportunity to be invited into a relationship of intimate trust that provides the opportunity to explore and apply God's Word within a setting of relational motivation, and finally, make a sober commitment to a covenant of accountability. Reviewing the covenant is part of the initial invitation to the journey together. It is a sobering moment to examine whether one has the time, the energy and the commitment to do what is necessary to engage in a discipleship relationship. Invest in a relationship with two others for give or take a year. Then multiply. Each person invites two others for the next leg of the journey and does it all again. Same content, different relationships. The invitation to discipleship should be preceded by a period of prayerful discernment. It is vital to have a settled conviction that the Lord is drawing us to those to whom we are issuing this invitation. . If you are going to invest a year or more of your time with two others with the intent of multiplying, whom you invite is of paramount importance. You want to raise the question implicitly: Are you ready to consider serious change in any area of your life? From the outset you are raising the bar and calling a person to step up to it. Do not seek or allow an immediate response to the invitation to join a triad. You want the person to consider the time commitment in light of the larger configuration of life's responsibilities and to make the adjustments in schedule, if necessary, to make this relationship work. Intentionally growing people takes time. Do you want to measure your ministry by the number of sermons preached, worship services designed, homes visited, hospital calls made, counseling sessions held, or the number of self-initiating, reproducing, fully devoted followers of Jesus? When we get to the shore's edge and know that there is a boat there waiting to take us to the other side to be with Jesus, all that will truly matter is the names of family, friends and others who are self initiating, reproducing, fully devoted followers of Jesus because we made it the priority of our lives to walk with them toward maturity in Christ. There is no better eternal investment or legacy to leave behind.

The group of artists and scientists that had so far done least was the one that had attracted the greatest interest—and the greatest alarm. This was the team working on “total identification.” The history of the cinema gave the clue to their actions. First sound, then color, then stereoscopy, then Cinerama, had made the old “moving pictures” more and more like reality itself. Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary. He could even be a plant or an animal, if it proved possible to capture and record the sense impressions of other living creatures. And when the “program” was over, he would have acquired a memory as vivid as any experience in his actual life—indeed, indistinguishable from reality itself. The prospect was dazzling. Many also found it terrifying, and hoped that the enterprise would fail. But they knew in their hearts that once science had declared a thing possible, there was no escape from its eventual realization…. This, then, was New Athens and some of its dreams. It hoped to become what the old Athens might have been had it possessed machines instead of slaves, science instead of superstition. But it was much too early yet to tell if the experiment would succeed.

On Thanksgiving Day, 2011, my pastor Peter Jonker preached a marvelous sermon on Psalm 65 with an introduction from the life of Seth MacFarlane, who had been on NPR’s Fresh Air program with Terry Gross. MacFarlane is a cartoonist and comedian. He’s the creator of the animated comedy show “The Family Guy,” which my pastor called “arguably the most cynical show on television.” Terry Gross asked MacFarlane about 9/11. It seems that on that day of national tragedy MacFarlane had been booked on American Airlines Flight 11, Boston to LA, but he had arrived late at Logan airport and missed it. As we know, hijackers flew Flight 11 into the North Tower of the World Trade Center. My preacher said, “MacFarlane should have been on that plane. He should have been dead at 29 years of age. But somehow, at the end of that terrible day, he found himself healthy and alive, still able to turn his face toward the sun.” Terry Gross asked the inevitable question: “After that narrow escape, do you think of the rest of your life as a gift?” “No,” said MacFarlane. “That experience didn’t change me at all. It made no difference in the way I live my life. It made no difference in the way I look at things. It was just a coincidence.” And my preacher commented that MacFarlane had created “a missile defense system” against the threat of incoming gratitude — which might have lodged in his soul and changed him forever. MacFarlane, “the Grinch who stole gratitude,” perfectly set up what Peter Jonker had to say to us about how it is right and proper for us to give thanks to God at all times and in all places, and especially when our life has been spared.

White supremacists are the ones supporting policies that benefit racist power against the interests of the majority of White people. White supremacists claim to be pro-White but refuse to acknowledge that climate change is having a disastrous impact on the earth White people inhabit. They oppose affirmative-action programs, despite White women being their primary beneficiaries. White supremacists rage against Obamacare even as 43 percent of the people who gained lifesaving health insurance from 2010 to 2015 were White. They heil Adolf Hitler’s Nazis, even though it was the Nazis who launched a world war that destroyed the lives of more than forty million White people and ruined Europe. They wave Confederate flags and defend Confederate monuments, even though the Confederacy started a civil war that ended with more than five hundred thousand White American lives lost—more than every other American war combined. White supremacists love what America used to be, even though America used to be—and still is—teeming with millions of struggling White people. White supremacists blame non-White people for the struggles of White people when any objective analysis of their plight primarily implicates the rich White Trumps they support.

As every close observer of the deadlocks arising from the political correctness knows, the separation of legal justice from moral Goodness –which should be relativized and historicized- ends up in an oppressive moralism brimming with resentment. Without any “organic” social substance grounding the standards of what Orwell approvingly called “common decency” (all such standards having been dismissed as subordinating individual freedoms to proto-Fascist social forms), the minimalist program of laws intended simply to prevent individuals from encroaching upon one another (annoying or “harassing” each other) turns into an explosion of legal and moral rules, an endless process (a “spurious infinity” in Hegel’s sense) of legalization and moralization, known as “the fight against all forms of discrimination.” If there are no shared mores in place to influence the law, only the basic fact of subjects “harassing other subjects, who-in the absence of mores- is to decide what counts as “harassment”? In France, there are associations of obese people demanding all the public campaigns against obesity and in favor of healthy eating be stopped, since they damage the self-esteem of obese persons. The militants of Veggie Pride condemn the speciesism” of meat-eaters (who discriminate against animals, privileging the human animal-for them, a particularly disgusting form of “fascism”) and demand that “vegeto-phobia” should be treated as a kind of xenophobia and proclaimed a crime. And we could extend the list to include those fighting for the right of incest marriage, consensual murder, cannibalism . . . The problem here is the obvious arbitrariness of the ever-new rule. Take child sexuality, for example: one could argue that its criminalization is an unwarranted discrimination, but one could also argue that children should be protected from sexual molestation by adults. And we could go on: the same people who advocate the legalization of soft drugs usually support the prohibition of smoking in public places; the same people who protest the patriarchal abuse of small children in our societies worry when someone condemns a member of certain minority cultures for doing exactly this (say, the Roma preventing their children from attending public schools), claiming that this is a case od meddling with other “ways of life”. It is thus for necessary structural reasons that the “fight against discrimination” is an endless process which interminably postpones its final point: namely a society freed from all moral prejudices which, as Michea puts it, “would be on this very account a society condemned to see crimes everywhere.

In 2003, a Dutch clinical psychologist named Christof van Nimwegen began a fascinating study of computer-aided learning that a BBC writer would later call “one of the most interesting examinations of current computer use and the potential downsides of our increasing reliance on screen-based interaction with information systems.”26 Van Nimwegen had two groups of volunteers work through a tricky logic puzzle on a computer. The puzzle involved transferring colored balls between two boxes in accordance with a set of rules governing which balls could be moved at which time. One of the groups used software that had been designed to be as helpful as possible. It offered on-screen assistance during the course of solving the puzzle, providing visual cues, for instance, to highlight permitted moves. The other group used a bare-bones program, which provided no hints or other guidance. In the early stages of solving the puzzle, the group using the helpful software made correct moves more quickly than the other group, as would be expected. But as the test proceeded, the proficiency of the members of the group using the bare-bones software increased more rapidly. In the end, those using the unhelpful program were able to solve the puzzle more quickly and with fewer wrong moves. They also reached fewer impasses—states in which no further moves were possible—than did the people using the helpful software. The findings indicated, as van Nimwegen reported, that those using the unhelpful software were better able to plan ahead and plot strategy, while those using the helpful software tended to rely on simple trial and error. Often, in fact, those with the helpful software were found “to aimlessly click around” as they tried to crack the puzzle.

Lost In The World" (feat. Justin Vernon of Bon Iver) [Sample From "Woods": Justin Vernon] I'm up in the woods, I'm down on my mind I'm building a still to slow down the time I'm up in the woods, I'm down on my mind I'm building a still to slow down the time I'm up in the woods, I'm down on my mind I'm building a still to slow down the time [Chorus 2x:] I'm lost in the world, I'm down on my mind I'm new in the city, and I'm down for the night Down for the night Said she's down for the night [Kanye West:] You're my devil, you're my angel You're my heaven, you're my hell You're my now, you're my forever You're my freedom, you're my jail You're my lies, you're my truth You're my war, you're my truce You're my questions, you're my proof You're my stress and you're my masseuse Mama-say mama-say ma-ma-coo-sah Lost in this plastic life, Let's break out of this fake ass party Turn this into a classic night If we die in each other's arms we still get laid in the afterlife If we die in each other's arms we still get laid [Chorus:] (I'm lost in the world) Run from the lights, run from the night, (I'm down on my mind) Run for your life, I'm new in the city, and I'm down for the night Down for the night Down for the night I'm lost in the world, been down for my whole life, I'm new in the city but I'm down for the night Down for the night Down for the night Who will survive in America? Who will survive in America? Who will survive in America? [Chorus:] I'm lost in the world, I'm down on my mind I'm new in the city, and I'm down for the night Down for the night Said she's down for the night I'm lost in the world, I'm down on my mind I'm new in the city and I'm goin' for a ride Goin' for a ride I'm lost in the world, been down for my whole life I'm new in the city but I'm down the for the night Down for a night, down for a good time [Gil-Scott Heron:] Us living as we do upside down. And the new word to have is revolution. People don't even want to hear the preacher spill or spiel because God's whole card has been thoroughly piqued. And America is now blood and tears instead of milk and honey. The youngsters who were programmed to continue fucking up woke up one night digging Paul Revere and Nat Turner as the good guys. America stripped for bed and we had not all yet closed our eyes. The signs of truth were tattooed across our open ended vagina. We learned to our amazement the untold tale of scandal. Two long centuries buried in the musty vault, hosed down daily with a gagging perfume. America was a bastard, the illegitimate daughter of the mother country whose legs were then spread around the world and a rapist known as freedom, free doom. Democracy, liberty, and justice were revolutionary code names that preceded the bubbling bubbling bubbling bubbling bubbling in the mother country's crotch What does Webster say about soul? All I want is a good home and a wife And our children and some food to feed them every night. After all is said and done build a new route to China if they'll have you. Who will survive in America? Who will survive in America? Who will survive in America? Who will survive in America?

Here’s a simple definition of ideology: “A set of beliefs about the proper order of society and how it can be achieved.”8 And here’s the most basic of all ideological questions: Preserve the present order, or change it? At the French Assembly of 1789, the delegates who favored preservation sat on the right side of the chamber, while those who favored change sat on the left. The terms right and left have stood for conservatism and liberalism ever since. Political theorists since Marx had long assumed that people chose ideologies to further their self-interest. The rich and powerful want to preserve and conserve; the peasants and workers want to change things (or at least they would if their consciousness could be raised and they could see their self-interest properly, said the Marxists). But even though social class may once have been a good predictor of ideology, that link has been largely broken in modern times, when the rich go both ways (industrialists mostly right, tech billionaires mostly left) and so do the poor (rural poor mostly right, urban poor mostly left). And when political scientists looked into it, they found that self-interest does a remarkably poor job of predicting political attitudes.9 So for most of the late twentieth century, political scientists embraced blank-slate theories in which people soaked up the ideology of their parents or the TV programs they watched.10 Some political scientists even said that most people were so confused about political issues that they had no real ideology at all.11 But then came the studies of twins. In the 1980s, when scientists began analyzing large databases that allowed them to compare identical twins (who share all of their genes, plus, usually, their prenatal and childhood environments) to same-sex fraternal twins (who share half of their genes, plus their prenatal and childhood environments), they found that the identical twins were more similar on just about everything.12 And what’s more, identical twins reared in separate households (because of adoption) usually turn out to be very similar, whereas unrelated children reared together (because of adoption) rarely turn out similar to each other, or to their adoptive parents; they tend to be more similar to their genetic parents. Genes contribute, somehow, to just about every aspect of our personalities.13 We’re not just talking about IQ, mental illness, and basic personality traits such as shyness. We’re talking about the degree to which you like jazz, spicy foods, and abstract art; your likelihood of getting a divorce or dying in a car crash; your degree of religiosity, and your political orientation as an adult. Whether you end up on the right or the left of the political spectrum turns out to be just as heritable as most other traits: genetics explains between a third and a half of the variability among people on their political attitudes.14 Being raised in a liberal or conservative household accounts for much less. How can that be? How can there be a genetic basis for attitudes about nuclear power, progressive taxation, and foreign aid when these issues only emerged in the last century or two? And how can there be a genetic basis for ideology when people sometimes change their political parties as adults? To answer these questions it helps to return to the definition of innate that I gave in chapter 7. Innate does not mean unmalleable; it means organized in advance of experience. The genes guide the construction of the brain in the uterus, but that’s only the first draft, so to speak. The draft gets revised by childhood experiences. To understand the origins of ideology you have to take a developmental perspective, starting with the genes and ending with an adult voting for a particular candidate or joining a political protest. There are three major steps in the process. Step

Every night, millions of Americans spend their free hours watching television rather than engaging in any form of social interaction. What are they watching? In recent years we have seen reality television become the most popular form of television programming. To discover the nature of our current “reality,” we might consider examples such as Survivor, the series that helped spawn the reality TV revolution. Every week tens of millions of viewers watched as a group of ordinary people stranded in some isolated place struggled to meet various challenges and endure harsh conditions. Ah, one might think, here we will see people working cooperatively, like our ancient ancestors, working cooperatively in order to “win”! But the “reality” was very different. The conditions of the game were arranged so that, yes, they had to work cooperatively, but the alliances by nature were only temporary and conditional, as the contestants plotted and schemed against one another to win the game and walk off with the Grand Prize: a million dollars! The objective was to banish contestants one by one from the deserted island through a group vote, eliminating every other contestant until only a lone individual remained—the “sole survivor.” The end game was the ultimate American fantasy in our Age of Individualism: to be left completely alone, sitting on a mountain of cash! 　　While Survivor was an overt example of our individualistic orientation, it certainly was not unique in its glorification of rugged individualists on American television. Even commercial breaks provide equally compelling examples, with advertisers such as Burger King, proclaiming, HAVE IT YOUR WAY! The message? America, the land where not only every man and every woman is an individual but also where every hamburger is an individual! 　　Human beings do not live in a vacuum; we live in a society. Thus it is important to look at the values promoted and celebrated in a given society and measure what effect this conditioning has on our sense of independence or of interdependence

During World War II, there had been a project to sabotage the Nazi nuclear weapons program. Years earlier, Leo Szilard, the first person to realize the possibility of a fission chain reaction, had convinced Fermi not to publish the discovery that purified graphite was a cheap and effective neutron moderator. Fermi had wanted to publish, for the sake of the great international project of science, which was above nationalism. But Szilard had persuaded Rabi, and Fermi had abided by the majority vote of their tiny three-person conspiracy. And so, years later, the only neutron moderator the Nazis had known about was deuterium. The only deuterium source under Nazi control had been a captured facility in occupied Norway, which had been knocked out by bombs and sabotage, causing a total of twenty-four civilian deaths. The Nazis had tried to ship the deuterium already refined to Germany, aboard a civilian Norwegian ferry, the SS Hydro. Knut Haukelid and his assistants had been discovered by the night watchman of the civilian ferry while they were sneaking on board to sabotage it. Haukelid had told the watchman that they were escaping the Gestapo, and the watchman had let them go. Haukelid had considered warning the night watchman, but that would have endangered the mission, so Haukelid had only shaken his hand. And the civilian ship had sunk in the deepest part of the lake, with eight dead Germans, seven dead crew, and three dead civilian bystanders. Some of the Norwegian rescuers of the ship had thought the German soldiers present should be left to drown, but this view had not prevailed, and the German survivors had been rescued. And that had been the end of the Nazi nuclear weapons program. Which was to say that Knut Haukelid had killed innocent people. One of whom, the night watchman of the ship, had been a good person. Someone who'd gone out of his way to help Haukelid, at risk to himself; from the kindness of his heart, for the highest moral reasons; and been sent to drown in turn. Afterward, in the cold light of history, it had looked like the Nazis had never been close to getting nuclear weapons after all. And Harry had never read anything suggesting that Haukelid had acted wrongly.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.

McDougall was a certified revolutionary hero, while the Scottish-born cashier, the punctilious and corpulent William Seton, was a Loyalist who had spent the war in the city. In a striking show of bipartisan unity, the most vociferous Sons of Liberty—Marinus Willett, Isaac Sears, and John Lamb—appended their names to the bank’s petition for a state charter. As a triple power at the new bank—a director, the author of its constitution, and its attorney—Hamilton straddled a critical nexus of economic power. One of Hamilton’s motivations in backing the bank was to introduce order into the manic universe of American currency. By the end of the Revolution, it took $167 in continental dollars to buy one dollar’s worth of gold and silver. This worthless currency had been superseded by new paper currency, but the states also issued bills, and large batches of New Jersey and Pennsylvania paper swamped Manhattan. Shopkeepers had to be veritable mathematical wizards to figure out the fluctuating values of the varied bills and coins in circulation. Congress adopted the dollar as the official monetary unit in 1785, but for many years New York shopkeepers still quoted prices in pounds, shillings, and pence. The city was awash with strange foreign coins bearing exotic names: Spanish doubloons, British and French guineas, Prussian carolines, Portuguese moidores. To make matters worse, exchange rates differed from state to state. Hamilton hoped that the Bank of New York would counter all this chaos by issuing its own notes and also listing the current exchange rates for the miscellaneous currencies. Many Americans still regarded banking as a black, unfathomable art, and it was anathema to upstate populists. The Bank of New York was denounced by some as the cat’s-paw of British capitalists. Hamilton’s petition to the state legislature for a bank charter was denied for seven years, as Governor George Clinton succumbed to the prejudices of his agricultural constituents who thought the bank would give preferential treatment to merchants and shut out farmers. Clinton distrusted corporations as shady plots against the populace, foreshadowing the Jeffersonian revulsion against Hamilton’s economic programs. The upshot was that in June 1784 the Bank of New York opened as a private bank without a charter. It occupied the Walton mansion on St. George’s Square (now Pearl Street), a three-story building of yellow brick and brown trim, and three years later it relocated to Hanover Square. It was to house the personal bank accounts of both Alexander Hamilton and John Jay and prove one of Hamilton’s most durable monuments, becoming the oldest stock traded on the New York Stock Exchange.

What the turbulent months of the campaign and the election revealed most of all, I think, was that the American people were voicing a profound demand for change. On the one hand, the Humphrey people were demanding a Marshall Plan for our diseased cities and an economic solution to our social problems. The Nixon and Wallace supporters, on the other hand, were making their own limited demands for change. They wanted more "law and order," to be achieved not through federal spending but through police, Mace, and the National Guard. We must recognize and accept the demand for change, but now we must struggle to give it a progressive direction. For the immediate agenda, I would make four proposals. First, the Electoral College should be eliminated. It is archaic, undemocratic, and potentially very dangerous. Had Nixon not achieved a majority of the electoral votes, Wallace might have been in the position to choose and influence our next President. A shift of only 46,000 votes in the states of Alaska, Delaware, New Jersey, and Missouri would have brought us to that impasse. We should do away with this system, which can give a minority and reactionary candidate so much power and replace it with one that provides for the popular election of the President. It is to be hoped that a reform bill to this effect will emerge from the hearings that will soon be conducted by Senator Birch Bayh of Indiana. Second, a simplified national registration law should be passed that provides for universal permanent registration and an end to residence requirements. Our present system discriminates against the poor who are always underregistered, often because they must frequently relocate their residence, either in search of better employment and living conditions or as a result of such poorly planned programs as urban renewal (which has been called Negro removal). Third, the cost of the presidential campaigns should come from the public treasury and not from private individuals. Nixon, who had the backing of wealthy corporate executives, spent $21 million on his campaign. Humphrey's expenditures totaled only $9.7 million. A system so heavily biased in favor of the rich cannot rightly be called democratic. And finally, we must maintain order in our public meetings. It was disgraceful that each candidate, for both the presidency and the vice-presidency, had to be surrounded by cordons of police in order to address an audience. And even then, hecklers were able to drown him out. There is no possibility for rational discourse, a prerequisite for democracy, under such conditions. If we are to have civility in our civil life, we must not permit a minority to disrupt our public gatherings.

told me more about what happened the other night?” she asked, deciding to air her worst fears. “Am I under suspicion or something?” “Everyone is.” “Especially ex-wives who are publicly humiliated on the day of the murder, right?” Something in Montoya’s expression changed. Hardened. “I’ll be back,” he promised, “and I’ll bring another detective with me, then we’ll interview you and you can ask all the questions you like.” “And you’ll answer them?” He offered a hint of a smile. “That I can’t promise. Just that I won’t lie to you.” “I wouldn’t expect you to, Detective.” He gave a quick nod. “In the meantime if you suddenly remember, or think of anything, give me a call.” “I will,” she promised, irritated, watching as he hurried down the two steps of the porch to his car. He was younger than she was by a couple of years, she guessed, though she couldn’t be certain, and there was something about him that exuded a natural brooding sexuality, as if he knew he was attractive to women, almost expected it to be so. Great. Just what she needed, a sexy-as-hell cop who probably had her pinned to the top of his murder suspect list. She whistled for the dog and Hershey bounded inside, dragging some mud and leaves with her. “Sit!” Abby commanded and the Lab dropped her rear end onto the floor just inside the door. Abby opened the door to the closet and found a towel hanging on a peg she kept for just such occasions, then, while Hershey whined in protest, she cleaned all four of her damp paws. “You’re gonna be a problem, aren’t you?” she teased, then dropped the towel over the dog’s head. Hershey shook herself, tossed off the towel, then bit at it, snagging one end in her mouth and pulling backward in a quick game of tug of war. Abby laughed as she played with the dog, the first real joy she’d felt since hearing the news about her ex-husband. The phone rang and she left the dog growling and shaking the tattered piece of terry cloth. “Hello?” she said, still chuckling at Hershey’s antics as she lifted the phone to her ear. “Abby Chastain?” “Yes.” “Beth Ann Wright with the New Orleans Sentinel.” Abby’s heart plummeted. The press. Just what she needed. “You were Luke Gierman’s wife, right?” “What’s this about?” Abby asked warily as Hershey padded into the kitchen and looked expectantly at the back door leading to her studio. “In a second,” she mouthed to the Lab. Hershey slowly wagged her tail. “Oh, I’m sorry,” Beth Ann said, sounding sincerely rueful. “I should have explained. The paper’s running a series of articles on Luke, as he was a local celebrity, and I’d like to interview you for the piece. I was thinking we could meet tomorrow morning?” “Luke and I were divorced.” “Yes, I know, but I would like to give some insight to the man behind the mike, you know. He had a certain public persona, but I’m sure my readers would like to know more about him, his history, his hopes, his dreams, you know, the human-interest angle.” “It’s kind of late for that,” Abby said, not bothering to keep the ice out of her voice. “But you knew him intimately. I thought you could come up with some anecdotes, let people see the real Luke Gierman.” “I don’t think so.” “I realize you and he had some unresolved issues.” “Pardon me?” “I caught his program the other day.” Abby tensed, her fingers holding the phone in a death grip. “So this is probably harder for you than most, but I still would like to ask you some questions.” “Maybe another time,” she hedged and Beth Ann didn’t miss a beat. “Anytime you’d like. You’re a native Louisianan, aren’t you?” Abby’s neck muscles tightened. “Born and raised, but you met Luke in Seattle when he was working for a radio station . . . what’s the call sign, I know I’ve got it somewhere.” “KCTY.” It was a matter of public record. “Oh, that’s right. Country in the City. But you grew up here and went to local schools, right? Your

Everything in Nature ran according to its own nature; the running of grass was in its growing, the running of rivers their flowing, granite bubbled up, cooled, compressed and crumbled, birds lived, flew, sang and died, everything did what it needed to do, each simultaneously running its own race, each by living according to its own nature together, never leaving any other part of the universe behind. The world’s Holy things raced constantly together, not to win anything over the next, but to keep the entire surging diverse motion of the living world from grinding to a halt, which is why there is no end to that race; no finish line. That would be oblivion to all. For the Indigenous Souls of all people who can still remember how to be real cultures, life is a race to be elegantly run, not a race to be competitively won. It cannot be won; it is the gift of the world’s diverse beautiful motion that must be maintained. Because human life has been give the gift of our elegant motion, whether we limp, roll, crawl, stroll, or fly, it is an obligation to engender that elegance of motion in our daily lives in service of maintaining life by moving and living as beautifully as we can. All else has, to me, the familiar taste of that domineering warlike harshness that daily tries to cover its tracks in order to camouflage the deep ruts of some old, sick, grinding, ungainly need to flee away from the elegance of our original Indigenous human souls. Our attempt to avariciously conquer or win a place where there are no problems, whether it be Heaven or a “New Democracy,” never mind if it is spiritually ugly and immorally “won” and taken from someone who is already there, has made a citifying world of people who, unconscious of it, have become our own ogreish problem to ourselves, our future, and the world. This is a problem that we cannot continue to attempt to competitively outrun by more and more effectively designed technological approaches to speed away from the past, for the specter of our own earth-wasting reality runs grinning competitively right alongside us. By developing even more effective and entertaining methods of escape that only burn up the earth, the air, animals, plants, and the deeper substance of what it should mean to be human, by competing to get ahead, we have created a brakeless competition that has outrun our innate beauty and marked out a very definite and imminent “finish” line. Living in and on a sphere, we cannot really outrun ourselves anyway. Therefore, I say, the entire devastating and hideous state of the world and its constant wounding and wrecking of the wild, beautiful, natural, viable and small, only to keep alive an untenable cultural proceedance is truly a spiritual sickness, one that will not be cured by the efficient use of the same thinking that maintains the sickness. Nor can this overly expensive, highly funded illness be symptomatically kept at bay any longer by yet more political, environmental, or social programs. We must as individuals and communities take the time necessary to learn how to indigenously remember what a sane, original existence for a viable people might look like. Though there are marvellous things and amazing people doing them, both seen and unseen, these do not resemble in any way the general trend of what is going on now. To begin remembering our Indigenous belonging on the Earth back to life we must metabolize as individuals the grief of recognition of our lost directions, digest it into a valuable spiritual compost that allows us to learn to stay put without outrunning our strange past, and get small, unarmed, brave, and beautiful. By trying to feed the Holy in Nature the fruit of beauty from the tree of memory of our Indigenous Souls, grown in the composted failures of our past need to conquer, watered by the tears of cultural grief, we might become ancestors worth descending from and possibly grow a place of hope for a time beyond our own.