Recover From Sickness Quotes

Cardan is lying on the bed, bandaged and sulking, in a magnificent dressing gown. “I hate being unwell,” he says. “You’re not sick,” Jude tells him. “You are recovering from being stabbed—or rather, throwing yourself on a knife.” “You would have done the same for me,” he says airily. “I would not,” Jude snaps. “Liar,” Cardan says fondly.

He is in no real danger. He merely suffers from a lethargy, a sickness that is common among the depressed. He has forgotten who he really is, but he will recover, for he used to know me, and all I have to do is cloud the mist that beclouds his vision.

Everything is going badly because at this moment the morbid conscience has an essential interest in not recovering from its own sickness.

Why do you want to persecute yourself with the question of where all this is coming from and where it is going? Since you know, after all, that you are in the midst of transitions and you wished for nothing so much as to change. If there is anything unhealthy in your reactions, just bear in mind that sickness is the means by which an organism frees itself from what is alien; so one must simply help it to be sick, to have its whole sickness and to break out with it, since that is the way it gets better. In you, dear Mr. Kappus, so much is happening now; you must be patient like someone who is sick, and confident like some one who is recovering; for perhaps you are both. And more: you are also the doctor, who has to watch over himself. But in every sickness there are many days when the doctor can do nothing but wait. And that is what you, insofar as you are your own doctor, must now do, more than anything else.

Part of us did die. Literally - that tissue on your face, the part they removed. It died. And you can't recover from any kind of death without mourning it.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.'" Mustapha Mond shut the book and leaned back in his chair. "One of the numerous things in heaven and earth that these philosophers didn't dream about was this" (he waved his hand), "us, the modern world. 'You can only be independent of God while you've got youth and prosperity; independence won't take you safely to the end.' Well, we've now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. 'The religious sentiment will compensate us for all our losses.' But there aren't any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

I hate being unwell,' he says. 'You're not sick,' Jude tells him. 'You are recovering from being stabbed- or rather, throwing yourself on a knife.' 'You would have done the same for me,' he says airily. 'I would not,' Jude snaps. 'Liar,' Cardan says fondly.

Today I don’t think of myself as being in recovery from illness. I think of myself as being on a mission to recover the truest version of myself, and as being in recovery from long exposure to a sick society that actively wants to destroy all that is good about me. Consequently, I get to do a bunch of rad things to manage life better, so I don’t need to escape.

We are not our own any more than what we possess is our own. We did not make ourselves, we cannot be supreme over ourselves. We are not our own masters. We are God's property. Is it not our happiness thus to view the matter? Is it any happiness or any comfort, to consider that we are our own? It may be thought so by the young and prosperous. These may think it a great thing to have everything, as they suppose, their own way–to depend on no one–to have to think of nothing out of sight, to be without the irksomeness of continual acknowledgment, continual prayer, continual reference of what they do to the will of another. But as time goes on, they, as all men, will find that independence was not made for man–that it is an unnatural state–will do for a while, but will not carry us on safely to the end …'" Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. "Take this, for example," he said, and in his deep voice once more began to read: "'A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false–a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.

Gilbert laughed and clasped tighter the girlish hand that wore his ring. Anne's engagement ring was a circlet of pearls. She had refused to wear a diamond. "I've never really liked diamonds since I found out they weren't the lovely purple I had dreamed. They will always suggest my old disappointment ." "But pearls are for tears, the old legend says," Gilbert had objected. "I'm not afraid of that. And tears can be happy as well as sad. My very happiest moments have been when I had tears in my eyes-- when Marilla told me I might stay at Green Gables--when Matthew gave me the first pretty dress I ever had--when I heard that you were going to recover from the fever. So give me pearls for our troth ring, Gilbert, and I'll willingly accept the sorrow of life with its joy.

Every tree, therefore, is valuable to the community and worth keeping around for as long as possible. And that is why even sick individuals are supported and nourished until they recover. Next time, perhaps it will be the other way round, and the supporting tree might be the one in need of assistance. When thick silver-gray beeches behave like this, they remind me of a herd of elephants. Like the herd, they, too, look after their own, and they help their sick and weak back up onto their feet. They are even reluctant to abandon their dead. Every tree is a member of this community, but there are different levels of membership. For example, most stumps rot away into humus and disappear within a couple of hundred years (which is not very long for a tree). Only a few individuals are kept alive over the centuries, like the mossy "stones" I've just described. What's the difference? Do tree societies have second-class citizens just like human societies? It seems they do, though the idea of "class" doesn't quite fit. It is rather the degree of connection-or maybe even affection-that decides how helpful a tree's colleagues will be. You can check this out for yourself simply by looking up into the forest canopy. The average tree grows its branches out until it encounters the branch tips of a neighboring tree of the same height. It doesn't grow any wider because the air and better light in this space are already taken. However, it heavily reinforces the branches it has extended, so you get the impression that there's quite a shoving match going on up there. But a pair of true friends is careful right from the outset not to grow overly thick branches in each other's direction. The trees don't want to take anything away from each other, and so they develop sturdy branches only at the outer edges of their crowns, that is to say, only in the direction of "non-friends." Such partners are often so tightly connected at the roots that sometimes they even die together.

[He] seemed to possess, beneath it all, an immutable sense of self-assurance, but in addition to that, the look of a man ensnared by what he perceived to be his own Duty. A Duty that effervesced inside of him impatiently, dry at the mouth, shaking feverishly, and holding its breath in anticipation for—not his action, but in fact—the fruits of his actions, however distant these may have been. The goal was to satiate its thirst in as few moves as possible, instilling each action with an almost implied necessity for having a motive by which it must exist, which is to say that no action was to be wasted for anything, but only for that which was rooted in some definable and clear-cut purpose...Every action had to be a step in some direction and there could be no dillydallying, for Duty bubbling in the bloodstream for too long brought with it a kind of sickness...from which it was difficult to recover. Neither could there be any reconsideration, for the values to which one has sworn were unassailable and beyond the powers of one individual to reassess. And so, Duty, once instilled, must be allowed to carry on unabated, diverting sustenance away from other aspects of one’s character—driving them to a weakened state, brow-beaten by circumstances beyond their immediate control and relegated to their own downtrodden acquiescence to the bravado of the Parasitic Superego, and, as such, cognizant of their growing superfluity.

Quentin had grown up with that; the mere names were interchangeable and almost myriad. His childhood was full of them; his very body was an empty hall echoing with sonorous defeated names; he was not a being, an entity, he was a commonwealth. He was a barracks filled with stubborn back-looking ghosts still recovering, even forty-three years afterward, from the fever which had cured the disease, waking from the fever without even knowing that it had been the fever itself which they had fought against and not the sickness, looking with stubborn recalcitrance backward beyond the fever and into the disease with actual regret, weak from the fever yet free of the disease and not even aware that the freedom was that of impotence.

Every tree, therefore, is valuable to the community and worth keeping around for as long as possible. And that is why even sick individuals are supported and nourished until they recover.

Just about everyone I've ever interviewed has told me that by doing something or other--recovering from cancer, climbing a mountain, playing the part of a serial killer in a movie--they have learned something about themselves. And I always nod and smile thoughtfully, when really I want to pin them down: What did you learn from the cancer, actually? That you don't like being sick? That you don't want to die? That wigs make your scalp itch? Come on, be specific. I suspect it's something they tell themselves in order to turn the experience into something that might appear valuable, rather than a complete and utter waste of time. In the last few months, I have been to prison, lost every last molecule of self-respect, become estranged from my children, and thought very seriously about killing myself. I mean, that little lot has got to be the psychological equivalent of cancer, right? And it's certainly a bigger deal than acting in a bloody film. So how come I've learned absolutley bugger all? What was I supposed to learn? I've found out that prison and poverty aren't really me. But, you know, I could have had a wild stab in the dark about both of those things beforehand. Call me literal-minded, but I suspect people might learn more about themselves if they didn't get cancer. They'd have more time, and a lot more energy.

She had told Erstwhile too much in the past, and thus he knew that occasionally she did go crazy. Sometimes it was when she felt particularly trapped or hopeless, or when the tunnels were unusually dark or stuffy, or when she got stuck in a crawl-through. Sometimes it happened for no obvious reason at all. She would feel a terrible panic tightening her chest and giving her heart a queasy lollop, she would be fighting for breath . . . and then she would be recovering somewhere, shuddering and sick, devastation around her and her fingernails broken from clawing at the rock walls and ceilings.

None of us are entirely well, and none of us are irrecoverably sick. At my best I have islands of being sick. At my worst I had islands of being well. Except for a reluctance to give up on myself there isn’t anything I can claim credit for that helped me recover from my breaks. Even that doesn’t count. You either have or don’t have a reluctance to give up on yourself. It helps a lot if others don’t give up on you. Had

the story of the jingle dress. A girl was sick, and her father feared she would not recover. He sought a vision and it came to him: a dress for her, with rows of jingles made from tin cones that clinked melodically when she danced. The more she danced, the more she healed. Once she was all better, she continued to dance, to heal others in her community. The Jingle Dance represents healing. And the red dress symbolizes our women.

It seems the man is a pain," said Richard, turning to face her. "Yes," she replied tiredly. "But he needs help, and our pity. He's sick, and his kind of sickness is the worst--it's from the soul. Some people never recover.

We who are recovering from a prolonged spiritual sickness are in the same condition as invalids who have been affected to such an extent by prolonged indisposition that they cannot once be taken out of doors without ill effects.

I don’t remember when I stopped noticing—stopped noticing every mirror, every window, every scale, every fast-food restaurant, every diet ad, every horrifying model. And I don’t remember when I stopped counting, or when I stopped caring what size my pants were, or when I started ordering what I wanted to eat and not what seemed “safe,” or when I could sit comfortably reading a book in my kitchen without noticing I was in my kitchen until I got hungry—or when I started just eating when I got hungry, instead of questioning it, obsessing about it, dithering and freaking out, as I’d done for nearly my whole life. I don’t remember exactly when recovery took hold, and went from being something I both fought and wanted, to being simply a way of life. A way of life that is, let me tell you, infinitely more peaceful, infinitely happier, and infinitely more free than life with an eating disorder. And I wouldn’t give up this life of freedom for the world. What I know is this: I chose recovery. It was a conscious decision, and not an easy one. That’s the common denominator among people I know who have recovered: they chose recovery, and they worked like hell for it, and they didn’t give up. Recovery isn’t easy, at first. It takes time. It takes more work, sometimes, than you think you’re willing to do. But it is worth every hard day, every tear, every terrified moment. It’s worth it, because the trade-off is this: you let go of your eating disorder, and you get back your life. There are a couple of things I had to keep in mind in early recovery. One was that I was going to recover, even though I didn’t feel “ready.” I realized I was never going to feel ready—I was just going to jump in and do it, ready or not, and I am deeply glad that I did. Another was that symptoms were not an option. Symptoms, as critically necessary and automatic as they feel, are ultimately a choice. You can choose to let the fallacy that you must use symptoms kill you, or you can choose not to use symptoms. Easier said than done? Of course. But it can be done. I had to keep at the forefront of my mind the reasons I wanted to recover so badly, and the biggest one was this: I couldn’t believe in what I was doing anymore. I couldn’t justify committing my life to self-destruction, to appearance, to size, to weight, to food, to obsession, to self-harm. And that was what I had been doing for so long—dedicating all my strength, passion, energy, and intelligence to the pursuit of a warped and vanishing ideal. I just couldn’t believe in it anymore. As scared as I was to recover, to recover fully, to let go of every last symptom, to rid myself of the familiar and comforting compulsions, I wanted to know who I was without the demon of my eating disorder inhabiting my body and mind. And it turned out that I was all right. It turned out it was all right with me to be human, to have hungers, to have needs, to take space. It turned out that I had a self, a voice, a whole range of values and beliefs and passions and goals beyond what I had allowed myself to see when I was sick. There was a person in there, under the thick ice of the illness, a person I found I could respect. Recovery takes time, patience, enormous effort, and strength. We all have those things. It’s a matter of choosing to use them to save our own lives—to survive—but beyond that, to thrive. If you are still teetering on the brink of illness, I invite you to step firmly onto the solid ground of health. Walk back toward the world. Gather strength as you go. Listen to your own inner voice, not the voice of the eating disorder—as you recover, your voice will get clearer and louder, and eventually the voice of the eating disorder will recede. Give it time. Don’t give up. Love yourself absolutely. Take back your life. The value of freedom cannot be overestimated. It’s there for the taking. Find your way toward it, and set yourself free.

Discounting mental behavior as a factor of sickness definitely sounds irrational, much less so than myths. Every practitioner knows that the will of the patient to recover plays a vital part in his treatment. Wedded to "strong" treatment, most physicians can nevertheless accept the idea that mentality, conviction and feelings do not play their part. At the dawn of Western medicine, Hippocrates claimed that "a patient who is mortally ill may yet recover from his doctor's confidence in the goodness." This has been corroborated by several modern studies, showing that people who trust their doctor and yield to his care are more likely to recover than those who treat treatment with distrust, anxiety and antagonism.

The healer's job has always been to release something not understood,to remove obstructions (demons, germs, despair) between the sick pa-tient and the force of life driving obscurely toward wholeness. Themeans may be direct—the psychic methods mentioned above—or indi-rect: Herbs can be used to stimulate recovery; this tradition extendsfrom prehistoric wisewomen through the Greek herbal of Dioscoridesand those of Renaissance Europe, to the prevailing drug therapies of thepresent. Fasting, controlled nutrition, and regulation of living habits toavoid stress can be used to coax the latent healing force from the sick body; we can trace this approach back from today's naturopaths to Galenand Hippocrates. Attendants at the healing temples of ancient Greeceand Egypt worked to foster a dream in the patient that would eitherstart the curative process in sleep or tell what must be done on awaken-ing. This method has gone out of style, but it must have worked fairlywell, for the temples were filled with plaques inscribed by grateful pa-trons who'd recovered.

This state of mind preyed upon my health, which had perhaps never entirely recovered from the first shock it had sustained. I shunned the face of men; all sound of joy or complacency was torture to me; solitude was my only consolation - deep, dark, deathlike solitude.

You keep distracting from the main point, Vaida. I did not come to Harare to study other people’s scars. I have my own to worry about. They make me sick. I will never recover from the events that carved them into my body. You should focus on healing yours instead of creating new ones.

While disagreements and interpersonal conflicts are common in even the healthiest of family systems, family scapegoating goes far beyond this, making recovering from its impact and effects difficult. For example, more than half of those who responded to an FSA survey I conducted have been described as “mentally ill”; “emotionally sick,” or “a liar” by a parent or other relative when there was absolutely no truth to this whatsoever. Naturally, being spoken about in this way can be confusing, angering, and even traumatizing to the target of such hostile and defamatory statements.

Stephen and Higgins began bleeding all hands. They only took eight ounces from each, but this, bowl after bowl, amounted to nine good buckets with foam of an extraordinary beauty: but they had rather more than their fair share of fools who would be fainting, because as the breeze declined and the heat increased a sickly slaughterhouse reek spread about the deck; and one of them (a young Marine) actually pitched into a brimming bucket as he fell and caused three more to lurch, so angering Dr Maturin that the next half dozen patients were drained almost white, like veal, while guards were placed over the buckets that remained. However, it was all over in an hour and fifteen minutes, both surgeons being brisk hands with a fleam; the corpses were dragged away by their friends to be recovered with sea-water or vinegar, according to taste; and finally, seeing that fair was fair, each surgeon bled the other.

All France, it has often been said, is a garden, and if you love France, as I do, it can be a very beautiful garden. For myself I found it healing and soothing to the spirit; I recovered from the shocks and bruises which I had received in my own country. But there comes a day, when you are well again and strong, when this atmosphere ceases to be nourishing. You long to break out and test your powers. Then the French spirit seems inadequate. You long to make friends, to create enemies, to look beyond walls and cultivated patches of earth. You want to cease thinking in terms of life insurance, sick benefits, old age pensions and so on.

New Guinea’s laughing sickness, transmitted by cannibalism and caused by a slow-acting virus from which no one has ever recovered. Kuru was on its way to exterminating New Guinea’s Foré tribe of 20,000 people, until the establishment of Australian government control around 1959 ended cannibalism and thereby the transmission of kuru. The

Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. “Take this, for example,” he said, and in his deep voice once more began to read: “’A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false-a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.”’ Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, the modern world. ’You can only be independent of God while you’ve got youth and prosperity; independence won’t take you safely to the end.’ Well, we’ve now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. ’The religious sentiment will compensate us for all our losses.’ But there aren’t any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

A fatal disease vanishing for another reason was New Guinea’s laughing sickness, transmitted by cannibalism and caused by a slow-acting virus from which no one has ever recovered. Kuru was on its way to exterminating New Guinea’s Foré tribe of 20,000 people, until the establishment of Australian government control around 1959 ended cannibalism and thereby the transmission of kuru. The

It is difficult when you pass that way, especially when you are peacefully recovering from sea-sickness with the plush cushions of a boat-train carriage under your bum, to believe that anything is really happening anywhere. Earthquakes in Japan, famines in China, revolutions in Mexico? Don't worry, the milk will be on the doorstep tomorrow morning, the New Statesman will come out on Friday.

Just as sick people need surgery and cautery to recover the health they have lost, so we need trials, and toils of repentance, and fear of death and punishment, so that we may regain our former health of soul and shake off the sickness which our folly has induced. The more the Physician of our souls bestows upon us voluntary and involuntary suffering, the more we should thank Him for His compassion and accept the suffering joyfully: For it is to help us that He increases our tribulation, both through the sufferings we willingly embrace in our repentance and through the trials and punishments not subject to our will. In this way, if we voluntarily accept affliction, we will be freed from our sickness and from the punishments to come, and perhaps even from present punishments as well.

Grief is not a disease, a mental or emotional disorder, a bad attitude or perspective, or a misbehavior or sin. Grief does not need to be cured, diagnosed and medicated out of existence, fixed, recovered from, or avoided. Grieving people are not sick, broken, or crazy. Mourners are simply experiencing a natural, human response to the loss of a person due to death. —Larry Barber, The Grief Minister

By healing our mind with great compassion, we will be able to solve all our own problems and those of others. The positive thought of compassion will not only help us to recover from sickness but bring us peace, happiness, and satisfaction. It will enable us to enjoy life. It will also bring peace and happiness to our family and friends and to other people around us. Because we will have no negative thoughts toward them, the people — and even the animals — we deal with will feel happy. If we have loving kindness and compassion, our prime concern will always be not to hurt others, and this itself is healing. A compassionate person is the most powerful healer, not only of their own disease and other problems, but of those of others. A person with loving kindness and compassion heals others simply by existing. (p. 8)

To the end of her days, she maintained that her father had “very needlessly and unkindly”13 placed her in the asylum after she’d become physically sick with brain fever—what modern-day doctors believe to be meningitis or encephalitis. Elizabeth reported that the moment she’d recovered from her physical illness (and its then-standard treatment of venesection; she’d been bled excessively in her view), her mind had recovered as well.

Meanwhile, all the travellers whom Candide met in the inns along his route, said to him, "We go to Paris." This general eagerness at length gave him, too, a desire to see this capital; and it was not so very great a détour from the road to Venice. He entered Paris by the suburb of St. Marceau, and fancied that he was in the dirtiest village of Westphalia. Scarcely was Candide arrived at his inn, than he found himself attacked by a slight illness, caused by fatigue. As he had a very large diamond on his finger, and the people of the inn had taken notice of a prodigiously heavy box among his baggage, there were two physicians to attend him, though he had never sent for them, and two devotees who warmed his broths. "I remember," Martin said, "also to have been sick at Paris in my first voyage; I was very poor, thus I had neither friends, devotees, nor doctors, and I recovered.

The demon has a name that is known among men, though it frightens few and draws many, alas! His name is Self, and he is the shadow of your own self. First he made you love him, which was evil, and now he has made you hate him, which is evil also. But if he be cast out and never more enter into your heart, but remain as a servant in your hall, then you will recover from this sickness, and be whole and sound, and will find the varlet serviceable.

Today I don’t think of myself as being in recovery from illness. I think of myself as being on a mission to recover the truest version of myself, and as being in recovery from long exposure to a sick society that actively wants to destroy all that is good about me. Consequently, I get to do a bunch of rad things to manage life better, so I don’t need to escape. The weirdest twist to my story is that I don’t want the work to end, I don’t want to stop this process.

But whatever instances there may have been of such devotion, more often the sick and the dying were tended by the pitying care of those who had recovered, because they knew the course of the disease and were themselves free from apprehension.For no one was ever attacked a second time, or not with a fatal result.All men congratulated them, and they themselves, in the excess of their joy at the moment, had an innocent fancy that they could not die of any other sickness. (Book 2 Chapter 51.6)

  Dire was the tossing, deep the groans, despair   Tended the sick busiest from Couch to Couch;   And over them triumphant Death his Dart   Shook, but delaid to strike, though oft invok't   With vows, as thir chief good, and final hope.   Sight so deform what heart of Rock could long   Drie-ey'd behold? ADAM could not, but wept,   Though not of Woman born; compassion quell'd   His best of Man, and gave him up to tears   A space, till firmer thoughts restraind excess,   And scarce recovering words his plaint renew'd.

It’s like finding Jesus.” “It’s like finding out the things you believed in as a child are actually real.” “It’s like eating the mushrooms in Super Mario.” “It’s like recovering from dysentery.” “It’s like Christmas morning.” “It’s like all eight nights of Hanukkah.” “It’s like having an orgasm.” “It’s like having multiple orgasms.” “It’s like watching a great movie.” “Reading a great book.” “Playing a great game.” “It’s like finishing debugging on your own game.” “It’s the taste of youth itself.” “It’s feeling well after a long sickness.” “It’s running a marathon.” “I’ll probably never have to do a single other thing in my life, because I tasted this peach.

Sighing, he rose from his desk and walked to the windows to stare out at the Vatican through the rain. What a burden men like Sandoz carried into the field. Over four hundred of Ours to set the standard, he thought, and remembered his days as a novice, studying the lives of sainted, blessed and venerated Jesuits. What was that wonderful line? "Men astutely trained in letters and in fortitude." Enduring hardship, loneliness, exhaustion and sickness with courage and resourcefulness. Meeting torture and death with a joy that defies easy understanding, even by those who share their religion, if not their faith. So many Homeric stories. So many martyrs like Isaac Jogues. Trekking eight hundred miles into the interior of the New World—a land as alien to a European in 1637 as Rakhat is to us now, Giuliani suddenly realized. Feared as a witch, ridiculed, reviled for his mildness by the Indians he'd hoped to gain for Christ. Beaten regularly, his fingers cut off joint by joint with clamshell blades—no wonder Jogues had come to Emilio's mind. Rescued, after years of abuse and deprivation, by Dutch traders who arranged for his return to France, where he recovered, against all odds. Astonishing, really: Jogues went back. He must have known what would happen but he sailed back to work among the Mohawks, as soon as he was able. And in the end, they killed him. Horribly. How are we to understand men like that? Giuliani had once wondered. How could a sane man have returned to such a life, knowing such a fate was likely? Was he psychotic, driven by voices? A masochist who sought degradation and pain? The questions were inescapable for a modern historian, even a Jesuit historian. Jogues was only one of many. Were men like Jogues mad? No, Giuliani had decided at last. Not madness but the mathematics of eternity drove them. To save souls from perpetual torment and estrangement from God, to bring souls to imperishable joy and nearness to God, no burden was too heavy, no price too steep.

Wren’s voice dropped. “She feels terrible about it, Cath.” “Good!” Cath shouted. “So do I!” She took a step closer to her sister. “I’m probably going to be crazy for the rest of my life, thanks to her. I’m going to keep making fucked-up decisions and doing weird things that I don’t even realize are weird. People are going to feel sorry for me, and I won’t ever have any normal relationships—and it’s always going to be because I didn’t have a mother. Always. That’s the ultimate kind of broken. The kind of damage you never recover from. I hope she feels terrible. I hope she never forgives herself.” “Don’t say that.” Wren’s face was red, and there were tears in her eyes. “I’m not broken.” There weren’t any tears in Cath’s eyes. “Cracks in your foundation.” She shrugged. “Fuck that.” “Do you think I absorbed all the impact? That when Mom left, it hit my side of the car? Fuck that, Wren. She left you, too.” “But it didn’t break me. Nothing can break me unless I let it.” “Do you think Dad let it? Do you think he chose to fall apart when she left?” “Yes!” Wren was shouting now. “And I think he keeps choosing. I think you both do. You’d rather be broken than move on.” “Dad’s sick, Wren,” she said as calmly as she could manage. “And your omelette’s burnt. And I’d rather be broken than wasted.” She set the plate on the counter. “You can tell Laura to go fuck herself. Like, to infinity and beyond. She doesn’t get to move on with me. Ever.

Sadhana The body responds the moment it is in touch with the earth. That is why spiritual people in India walked barefoot and always sat on the ground in a posture that allowed for maximum area of contact with the earth. In this way, the body is given a strong experiential reminder that it is just a part of this earth. Never is the body allowed to forget its origins. When it is allowed to forget, it often starts making fanciful demands; when it is constantly reminded, it knows its place. This contact with the earth is a vital reconnection of the body with its physical source. This restores stability to the system and enhances the human capacity for rejuvenation greatly. This explains why there are so many people who claim that their lives have been magically transformed just by taking up a simple outdoor activity like gardening. Today, the many artificial ways in which we distance ourselves from the earth—in the form of pavements and multi-storied structures, or even the widespread trend of wearing high heels—involves an alienation of the part from the whole and suffocates the fundamental life process. This alienation manifests in large-scale autoimmune disorders and chronic allergic conditions. If you tend to fall sick very easily, you could just try sleeping on the floor (or with minimal organic separation between yourself and the floor). You will see it will make a big difference. Also, try sitting closer to the ground. Additionally, if you can find a tree that looks lively to you, in terms of an abundance of fresh leaves or flowers, go spend some time around it. If possible, have your breakfast or lunch under that tree. As you sit under the tree, remind yourself: “This very earth is my body. I take this body from the earth and give it back to the earth. I consciously ask Mother Earth now to sustain me, hold me, keep me well.” You will find your body’s ability to recover is greatly enhanced. Or if you have turned all your trees into furniture, collect some fresh soil and cover your feet and hands with it. Stay that way for twenty to thirty minutes. This could help your recovery significantly.

FEBRUARY 23 THE POWER IN MY HANDS WILL BE RELEASED IN YOUR LIFE I WILL RELEASE My power and might against the enemy by My right hand. I will show you the path of life. In My presence is fullness of joy, and at My right hand are pleasures forevermore. Do not be afraid, but follow close behind Me, for My right hand upholds you. My glory covers the heavens and My praise has filled the earth. Like the sunrise, rays flash from My hands where My power is hidden. I have shown My people the power of My works. The works of My hands are faithful and just, and all My precepts are trustworthy. They are established forever and ever and enacted in faithfulness and uprightness. 1 CHRONICLES 29:11–12; PSALMS 16:11; 111:6–8 Prayer Declaration Lord, let the power in Your hands be released in my life. Your mighty works are performed by Your hands. You laid Your hands on the sick, and they recovered. You lifted up Your hands and blessed Your people. With Your hands You have given me the power and authority to defeat my enemies. I am delivered from the power of Satan unto You, O Lord, and I am strong in Your power and might.

With one final flip the quarter flew high into the air and came down on the mattress with a light bounce. It jumped several inches off the bed, high enough for the instructor to catch it in his hand. Swinging around to face me, the instructor looked me in the eye and nodded. He never said a word. Making my bed correctly was not going to be an opportunity for praise. It was expected of me. It was my first task of the day, and doing it right was important. It demonstrated my discipline. It showed my attention to detail, and at the end of the day it would be a reminder that I had done something well, something to be proud of, no matter how small the task. Throughout my life in the Navy, making my bed was the one constant that I could count on every day. As a young SEAL ensign aboard the USS Grayback, a special operation submarine, I was berthed in sick bay, where the beds were stacked four high. The salty old doctor who ran sick bay insisted that I make my rack every morning. He often remarked that if the beds were not made and the room was not clean, how could the sailors expect the best medical care? As I later found out, this sentiment of cleanliness and order applied to every aspect of military life. Thirty years later, the Twin Towers came down in New York City. The Pentagon was struck, and brave Americans died in an airplane over Pennsylvania. At the time of the attacks, I was recuperating in my home from a serious parachute accident. A hospital bed had been wheeled into my government quarters, and I spent most of the day lying on my back, trying to recover. I wanted out of that bed more than anything else. Like every SEAL I longed to be with my fellow warriors in the fight. When I was finally well enough to lift myself unaided from the bed, the first thing I did was pull the sheets up tight, adjust the pillow, and make sure the hospital bed looked presentable to all those who entered my home. It was my way of showing that I had conquered the injury and was moving forward with my life. Within four weeks of 9/11, I was transferred to the White House, where I spent the next two years in the newly formed Office of Combatting Terrorism. By October 2003, I was in Iraq at our makeshift headquarters on the Baghdad airfield. For the first few months we slept on Army cots. Nevertheless, I would wake every morning, roll up my sleeping bag, place the pillow at the head of the cot, and get ready for the day.

In your journal, note which of the following statements describe one or both of your parents (Gibson 2015). My parent often overreacted to relatively minor things. My parent didn’t express much empathy or awareness of my feelings. When it came to deeper feelings and emotional closeness, my parent seemed uncomfortable and didn’t go there. My parent was often irritated by individual differences or different points of view. When I was growing up, my parent used me as a confidant but wasn’t a confidant for me. My parent often said and did things without thinking about people’s feelings. I didn’t get much attention or sympathy from my parent, except maybe when I was really sick. My parent was inconsistent—sometimes wise, sometimes unreasonable. Conversations mostly centered on my parent’s interests. If I became upset, my parent either said something superficial and unhelpful or got angry and sarcastic. Even polite disagreement could make my parent very defensive. It was deflating to tell my parent about my successes because it didn’t seem to matter. I frequently felt guilty for not doing enough or not caring enough for them. Facts and logic were no match for my parent’s opinions. My parent wasn’t self-reflective and rarely looked at their part in a problem. My parent tended to be a black-and-white thinker, unreceptive to new ideas.

There is no solution for Europe other than deepening the democratic values it invented. It does not need a geographical extension, absurdly drawn out to the ends of the Earth; what it needs is an intensification of its soul, a condensation of its strengths. It is one of the rare places on this planet where something absolutely unprecedented is happening, without its people even knowing it, so much do they take miracles for granted. Beyond imprecation and apology, we have to express our delighted amazement that we live on this continent and not another. Europe, the planet's moral compass, has sobered up after the intoxication of conquest and has acquired a sense of the fragility of human affairs. It has to rediscover its civilizing capabilities, not recover its taste for blood and carnage, chiefly for spiritual advances. But the spirit of penitence must not smother the spirit of resistance. Europe must cherish freedom as its most precious possession and teach it to schoolchildren. It must also celebrate the beauty of discord and divest itself of its sick allergy to confrontation, not be afraid to point out the enemy, and combine firmness with regard to governments and generosity with regard to peoples. In short, it must simply reconnect with the subversive richness of its ideas and the vitality of its founding principles. Naturally, we will continue to speak the double language of fidelity and rupture, to oscillate between being a prosecutor and a defense lawyer. That is our mental hygiene: we are forced to be both the knife and the wound, the blade that cuts and the hand that heals. The first duty of a democracy is not to ruminate on old evils, it is to relentlessly denounce its present crimes and failures. This requires reciprocity, with everyone applying the same rule. We must have done with the blackmail of culpability, cease to sacrifice ourselves to our persecutors. A policy of friendship cannot be founded on the false principle: we take the opprobrium, you take the forgiveness. Once we have recognized any faults we have, then the prosecution must turn against the accusers and subject them to constant criticism as well. Let us cease to confuse the necessary evaluation of ourselves with moralizing masochism. There comes a time when remorse becomes a second offence that adds to the first without cancelling it. Let us inject in others a poison that has long gnawed away at us: shame. A little guilty conscience in Tehran, Riyadh, Karachi, Moscow, Beijing, Havana, Caracas, Algiers, Damascus, Yangon, Harare, and Khartoum, to mention them alone, would do these governments, and especially their people, a lot of good. The fines gift Europe could give the world would be to offer it the spirit of critical examination that it has conceived and that has saved it from so many perils. It is a poisoned gift, but one that is indispensable for the survival of humanity.

She drifted down the walk carelessly for a moment, stunned by the night. The moon had come out, and though not dramatically full or a perfect crescent, its three quarters were bright enough to turn the fog and dew and all that had the power to shimmer a bright silver, and everything else- the metal of the streetlamps, the gates, the cracks in the cobbles- a velvety black. After a moment Wendy recovered from the strange beauty and remembered why she was there. She padded into the street before she could rethink anything and pulled up her hood. "Why didn't I do this earlier?" she marveled. Sneaking out when she wasn't supposed to was its own kind of adventure, its own kind of magic. London was beautiful. It felt like she had the whole city to herself except for a stray cat or two. Despite never venturing beyond the neighborhood much by herself, she had plenty of time with maps, studying them for someday adventures. And as all roads lead to Rome, so too do all the major thoroughfares wind up at the Thames. Names like Vauxhall and Victoria (and Horseferry) sprang from her brain as clearly as if there had been signs in the sky pointing the way. Besides Lost Boys and pirates, Wendy had occasionally terrified her brothers with stories about Springheel Jack and the half-animal orphan children with catlike eyes who roamed the streets at night. As the minutes wore on she felt her initial bravery dissipate and terror slowly creep down her neck- along with the fog, which was also somehow finding its way under her coat, chilling her to her core. "If I'm not careful I'm liable to catch a terrible head cold! Perhaps that's really why people don't adventure out in London at night," she told herself sternly, chasing away thoughts of crazed, dagger-wielding murderers with a vision of ugly red runny noses and cod-liver oil. But was it safer to walk down the middle of the street, far from shadowed corners where villains might lurk? Being exposed out in the open meant she would be more easily seen by police or other do-gooders who would try to escort her home. "My mother is sick and requires this one particular tonic that can only be obtained from the chemist across town," she practiced. "A nasty decoction of elderberries and slippery elm, but it does such wonders for your throat. No one else has it. And do you know how hard it is to call for a cab this time of night? In this part of town? That's the crime, really." In less time than she imagined it would take, Wendy arrived at a promenade that overlooked the mighty Thames. She had never seen it from that particular angle before or at that time of night. On either bank, windows of all the more important buildings glowed with candles or gas lamps or even electric lights behind their icy panes, little tiny yellow auras that lifted her heart. "I do wish I had done this before," she breathed. Maybe if she had, then things wouldn't have come to this...

9A writing of Hezekiah king of Judah, after he had been sick and had recovered from his sickness: 10 I said,  x In the middle [4] of my days I must depart; I am consigned to the gates of Sheol for the rest of my years. 11 I said, I shall not see the LORD, the LORD  y in the land of the living; I shall look on man no more among the inhabitants of the world. 12 My dwelling is plucked up and removed from me z like a shepherd’s tent; a like a weaver b I have rolled up my life;  c he cuts me off from the loom;  d from day to night you bring me to an end; 13 e I calmed myself [5] until morning; like a lion  f he breaks all my bones; from day to night you bring me to an end. 14 Like  g a swallow or a crane I chirp; h I moan like a dove.  i My eyes are weary with looking upward. O Lord, I am oppressed;  j be my pledge of safety! 15 What shall I say? For he has spoken to me, and he himself has done it.  k I walk slowly all my years because of the bitterness of my soul. 16  l O Lord, by these things men live, and in all these is the life of my spirit. Oh restore me to health and make me live! 17  m Behold, it was for my welfare that I had great bitterness;  n but in love you have delivered my life from the pit of destruction,  n for you have cast all my sins behind your back. 18  o For Sheol does not thank you; death does not praise you; those who go down to the pit do not hope for your faithfulness. 19 The living, the living, he thanks you, as I do this day;  p the father makes known to the children your faithfulness. 20 The LORD will save me, and we will play my music on stringed instruments all the days of our lives,  q at the house of the LORD.

Because I have already had a long leave I get none on Sundays. So the last Sunday before I go back to the front my father and eldest sister come over to see me. All day we sit in the Soldiers’ Home. Where else could we go? We don’t want to stay in the camp. About midday we go for a stroll on the moors. The hours are a torture; we do not know what to talk about, so we speak of my mother’s illness. It is now definitely cancer, she is already in the hospital and will be operated on shortly. The doctors hope she will recover, but we have never heard of cancer being cured. ”Where is she then?” I ask. ”In the Luisa Hospital,” says my father. ”In which class?” ”Third. We must wait till we know what the operation costs. She wanted to be in the third herself. She said that then she would have some company. And besides it is cheaper.” ”So she is lying there with all those people. If only she could sleep properly.” My father nods. His face is broken and full of furrows. My mother has always been sickly; and though she has only gone to the hospital when she has been compelled to, it has cost a great deal of money, and my father’s life has been practically given up to it. ”If only I knew how much the operation costs,” says he. ”Have you not asked?” ”Not directly, I cannot do that–the surgeon might take it amiss and that would not do; he must operate on mother.” Yes, I think bitterly, that’s how it is with us, and with all poor people. They don’t dare ask the price, but worry themselves dreadfully beforehand about it; but the others, for whom it is not important, they settle the price first as a matter of course. And the doctor does not take it amiss from them. ”The dressings afterwards are so expensive,” says my father. ”Doesn’t the Invalid’s Fund pay anything toward it, then?” I ask. ”Mother has been ill too long.” ”Have you any money at all?” He shakes his head: ”No, but I can do some overtime.” I know. He will stand at his desk folding and pasting and cutting until twelve o’clock at night. At eight o’clock in the evening he will eat some miserable rubbish they get in exchange for their food tickets, then he will take a powder for his headache and work on.

Thus I was sick and tormented, reproaching myself more bitterly than ever, rolling and writhing in my chain till it should be utterly broken. By now I was held but slightly, but still was held. And thou, O Lord, didst press upon me in my inmost heart with a severe mercy, redoubling the lashes of fear and shame; lest I should again give way and that same slender remaining tie not be broken off, but recover strength and enchain me yet more securely. I kept saying to myself, "See, let it be done now; let it be done now." And as I said this I all but came to a firm decision. I all but did it -- yet I did not quite. Still I did not fall back to my old condition, but stood aside for a moment and drew breath. And I tried again, and lacked only a very little of reaching the resolve -- and then somewhat less, and then all but touched and grasped it. Yet I still did not quite reach or touch or grasp the goal, because I hesitated to die to death and to live to life. And the worse way, to which I was habituated, was stronger in me than the better, which I had not tried. And up to the very moment in which I was to become another man, the nearer the moment approached, the greater horror did it strike in me. But it did not strike me back, nor turn me aside, but held me in suspense. It was, in fact, my old mistresses, trifles of trifles and vanities of vanities, who still enthralled me. They tugged at my fleshly garments and softly whispered: "Are you going to part with us? And from that moment will we never be with you any more? And from that moment will not this and that be forbidden you forever?" What were they suggesting to me in those words "this or that"? What is it they suggested, O my God? Let thy mercy guard the soul of thy servant from the vileness and the shame they did suggest! And now I scarcely heard them, for they were not openly showing themselves and opposing me face to face; but muttering, as it were, behind my back; and furtively plucking at me as I was leaving, trying to make me look back at them. Still they delayed me, so that I hesitated to break loose and shake myself free of them and leap over to the place to which I was being called -- for unruly habit kept saying to me, "Do you think you can live without them?" But now it said this very faintly; for in the direction I had set my face, and yet toward which I still trembled to go ... for I still heard the muttering of those "trifles" and hung suspended ... This struggle raging in my heart was nothing but the contest of self against self.

Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. “Take this, for example,” he said, and in his deep voice once more began to read: “ ‘A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condition is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false—a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.’ ” Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, the modern world. ‘You can only be independent of God while you’ve got youth and prosperity; independence won’t take you safely to the end.’ Well, we’ve now got youth and prosperity right up to the end. What follows? Evidently, that we can be independent of God. ‘The religious sentiment will compensate us for all our losses.’ But there aren’t any losses for us to compensate; religious sentiment is superfluous. And why should we go hunting for a substitute for youthful desires, when youthful desires never fail? A substitute for distractions, when we go on enjoying all the old fooleries to the very last? What need have we of repose when our minds and bodies continue to delight in activity? of consolation, when we have soma? of something immovable, when there is the social order?

Naturally, without intending to, I transitioned from these dreams in which I healed myself to some in which I cared for others: I am flying over the Champs-Élysées Avenue in Paris. Below me, thousands of people are marching, demanding world peace. They carry a cardboard dove a kilometer long with its wings and chest stained with blood. I begin to circle around them to get their attention. The people, astonished, point up at me, seeing me levitate. Then I ask them to join hands and form a chain so that they can fly with me. I gently take one hand and lift. The others, still holding hands, also rise up. I fly through the air, drawing beautiful figures with this human chain. The cardboard dove follows us. Its bloodstains have vanished. I wake up with the feeling of peace and joy that comes from good dreams. Three days later, while walking with my children along the Champs-Élysées Avenue, I saw an elderly gentleman under the trees near the obelisk whose entire body was covered by sparrows. He was sitting completely still on one of the metal benches put there by the city council with his hand outstretched, holding out a piece of cake. There were birds flitting around tearing off crumbs while others waited their turn, lovingly perched on his head, his shoulders, his legs. There were hundreds of birds. I was surprised to see tourists passing by without paying much attention to what I considered a miracle. Unable to contain my curiosity, I approached the old man. As soon as I got within a couple of meters of him, all the sparrows flew away to take refuge in the tree branches. “Excuse me,” I said, “how does this happen?” The gentleman answered me amiably. “I come here every year at this time of the season. The birds know me. They pass on the memory of my person through their generations. I make the cake that I offer. I know what they like and what ingredients to use. The arm and hand must be still and the wrist tilted so that they can clearly see the food. And then, when they come, stop thinking and love them very much. Would you like to try?” I asked my children to sit and wait on a nearby bench. I took the piece of cake, reached my hand out, and stood still. No sparrow dared approach. The kind old man stood beside me and took my hand. Immediately, some of the birds came and landed on my head, shoulders, and arm, while others pecked at the treat. The gentleman let go of me. Immediately the birds fled. He took my hand and asked me to take my son’s hand, and he another hand, so that my children formed a chain. We did. The birds returned and perched fearlessly on our bodies. Every time the old man let go of us, the sparrows fled. I realized that for the birds when their benefactor, full of goodness, took us by the hand, we became part of him. When he let go of us, we went back to being ourselves, frightening humans. I did not want to disrupt the work of this saintly man any longer. I offered him money. He absolutely would not accept. I never saw him again. Thanks to him, I understood certain passages of the Gospels: Jesus blesses children without uttering any prayer, just by putting his hands on them (Matthew 19:13–15). In Mark 16:18, the Messiah commands his apostles, “They shall lay hands on the sick, and they shall recover.” St. John the Apostle says mysteriously in his first epistle, 1.1, “That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life.

But why are trees such social beings? Why do they share food with their own species and sometimes even go so far as to nourish their competitors? The reasons are the same as for human communities: there are advantages to working together. A tree is not a forest. On its own, a tree cannot establish a consistent local climate. It is at the mercy of wind and weather. But together, many trees create an ecosystem that moderates extremes of heat and cold, stores a great deal of water, and generates a great deal of humidity. And in this protected environment, trees can live to be very old. To get to this point, the community must remain intact no matter what. If every tree were looking out only for itself, then quite a few of them would never reach old age. Regular fatalities would result in many large gaps in the tree canopy, which would make it easier for storms to get inside the forest and uproot more trees. The heat of summer would reach the forest floor and dry it out. Every tree would suffer. Every tree, therefore, is valuable to the community and worth keeping around for as long as possible. And that is why even sick individuals are supported and nourished until they recover. Next time, perhaps it will be the other way round, and the supporting tree might be the one in need of assistance. When thick silver-gray beeches behave like this, they remind me of a herd of elephants. Like the herd, they, too, look after their own, and they help their sick and weak back up onto their feet. They are even reluctant to abandon their dead.

Every tree, therefore, is valuable to the community and worth keeping around for as long as possible. And that is why even sick individuals are supported and nourished until they recover. Next time, perhaps it will be the other way round, and the supporting tree might be the one in need of assistance.

It seemed that wherever we went, Steve had an uncanny ability as a wildlife magnet. As we traveled downstream in the boat, he spotted a large carpet python on an overhanging limb. We filmed as Steve held on to the python’s tree limb, keeping the boat steady. He talked about the snake, and how it might have been in that tree to hunt fruit bats. Suddenly the tree lamb snapped, and both the branch and snake crashed down into the boat. Everyone reacted, startled. I had been standing up, and I fell backward into the river. Splashing to the surface would only catch a crocodile’s attention, so I let myself sink and then gradually drift up to the surface again. As my head broke the surface, I could see the boat had drifted off. I can remember looking up from the murky water and seeing the spotlight get smaller and smaller. Don’t panic, I told myself, knowing we were right in front of a baited croc trap. I was trying to tread water without making any splashing or “hurt animal”--type movements that would attract a crocodile. I could feel my heart pounding. It was hard to breathe. I was absolutely fighting the panic. Steve and the film crew were wrangling branch and snake. The boat motor had quit. Steve frantically attempted to start it. I could hear him swearing in the darkness. The crew member holding the spotlight divided his attention between making sure I was okay and helping Steve see what he was doing. The boat continued to drift farther and farther down the river. Just be as motionless as possible, I told myself. I had my teeth clenched in anticipation of feeling a croc’s immense jaw pressure close around my leg. Suddenly I heard the engine roar back to life. Steve swung the boat around and gunned it. As soon as he got to me, he dragged me back in. I felt a little sick. I lay there for a moment, but the drama was not over. Our cameraman was deathly afraid of snakes, and the carpet python was still in the bottom of the boat. Steve scooped it up. The snake decided it didn’t appreciate the whole ordeal. It swung around and proceeded to grab Steve repeatedly on the forearm, bite after bite after bite. Looking back at the footage now, the whole ordeal seems a bit amusing. “Ah! Ah! Ah!” a male voice yells. You think it might be Steve, as he is the one being bitten, but actually it was John Stainton. He cries out in sympathy each time the python sinks its teeth into Steve’s arm. It sounds as though Steve himself is being terribly injured, when in fact the little tiny pinpricks form the carpet python’s hundreds of teeth were only minor wounds. Although the teeth go deep into the flesh and it bleeds quite readily, there was no permanent scarring, no venom, and no infection. “Are you okay, babe?” Steve asked. I told him I was. Shaken, but in one piece. Steve was okay, the python was okay, and even the cameraman seemed to have recovered. We returned the snake to its tree. “We might as well go back to camp,” Steve said, mock-sternly. “Thanks to you, we probably won’t catch that croc tonight. You probably scared the living daylights out of him, landing in the water like that.

Grace in a decay is like a man pulled off his legs by sickness; if some means be not used to recover it, little service will be done by it, or comfort received from it. Therefore

You can recover from any injury.

We have to keep in mind that the person doing the gaslighting is hiding something. They aren’t all necessarily secret criminals like Gregory in the movie, but they each have a terrible secret. They’re insecure, and some sick part of themselves believes that making someone who trusts and loves them feel terrible will build them up.

Sorrow is good for the soul, Father had said after the incident, when I had recovered from the pain and sickness but had still not grown used to the feel of the torn flesh on my otherwise flawless skin. Those who have never known pain or adversity are as shallow as the waves lapping on the shore. And what is wrong with being shallow? I’d asked him. What lies beneath the surface of shallow waters? Nothing. It’s only when you go deeper that the ocean comes alive. The deeper you go, the more mysteries and surprises await.

That phrase and mindset will also help with control. During the exposure, your mind will want you to be in control in an effort to take away the uncertainty (e.g., “Go for the aisle seat so you can get up whenever needed” or “Let’s do it when it won’t be crowded” or “Let’s call in sick.”). Let go of the notion of having everything under control, and go with the flow. If you want to take it step-by-step, limit the control you’ll have and only build in some contingencies or exit strategies like the people from the examples I previously gave you did.

think of myself as being on a mission to recover the truest version of myself, and as being in recovery from long exposure to a sick society that actively wants to destroy all that is good about me.

With CNs, it is all about them, but they know how to appear like it isn’t. For example, they despise taking care of you when you are sick or recovering from surgery or an injury. They won’t tell you that, but you feel it. They let you know through passive-aggressive ways. To family and friends, they will tell stories of how much they feel for you and appear to be taking exceptional care of you. They will come across as humble and will be sure to paint a picture of being a great caretaker. People around you will think how lucky you are to have someone so tender and loving by your side. The CN might even do things that look like they are taking care of you, but you will feel their resentment and will find yourself feeling alone and unsupported even though they are doing things that appear to be helpful.

What are your feelings from Bush to Obama? Besides being responsible for the death of half a million people, I feel like Bush dealt a huge economic and social blow to the USA, one from which we may never fully recover. He directly flushed 3 trillion dollars down the toilet on hopeless, pointlessly destructive wars in Afghanistan and Iraq …and they’re not even over! For years to come, we’ll be paying costs for all the injured veterans (over 50,000) and destabilizing three countries, because you have to look at the impact that the Afghan war has on Pakistan. Bush expanded the use of torture, and created a whole new layer of government bureaucracy (the “Department of Homeland Security”) to spy on Americans. He created Indefinite Detention (at Guantanamo and other US military bases) and expanded the use of executive-ordered assassinations using the new drone technology. On economic issues, his administration allowed corporations to run things and regulate themselves. The agency that was supposed to regulate oil drilling had lobbyist-paid prostitutes sleeping with employees while oil industry lobbyists basically ran the agency. Energy companies like Enron, and the country’s investment banks were deregulated at the end of the Clinton administration and Bush allowed them to run wild. Above all, he was incompetent and appointed some really stupid people to important positions at every level of government. Certainly, Obama has been involved in many of these same activities. A few he’s increased, such as the use of drone assassinations, but most of them he has at least tried to scale back. At the beginning of his first term, he tried to close the Guantanamo prison and have trials for many of the detainees in the United States but conservatives (including many Democrats) stirred up public resistance and blocked this from happening. He tried to get some kind of universal healthcare because over 50 million Americans don’t have health insurance. This is one of the leading causes of personal bankruptcies and foreclosures because someone gets sick in a family, loses their job, loses their health insurance (because American employers are source of most people’s healthcare) and they can’t pay their health bills or their mortgage. Or they use up all their money caring for a sick family member. So many people in the US wanted health insurance reform or single-payer, universal health care similar to what you have in the UK. Members of Obama’s own party (The Democrats) joined with Republicans to narrowly block “The public option” but they managed to pass a half-assed but not-unsubstantial reform of health insurance that would prevent insurers from denying you coverage when you’re sick or have a “preexisting condition.” The minute it was signed into law, Republicans sued in the courts (all the way to the supreme court) and fought, tooth and nail to block its implementation. Same thing with gun control, even as we’re one of the most violent industrial countries in the world. (Among industrial countries, our murder rate is second only to Russia). Obama has managed to withdraw troops from Iraq and Afghanistan over Republican opposition but, literally, everything he tries to do, they blast it in the media and fight it in Congress. So, while I have a lot of criticisms of Obama, he is many orders of magnitude less awful than Bush and many of the positive things he’s tried to do have been blocked. That said, the Democratic and Republican parties agree on more things than they disagree. Both signed off on the Afghan and Iraq wars. Both signed off on deregulation of banks, of derivatives, of mortgage regulations and of the energy and telecom business …and we’ve been living with the consequences ever since. I’m guessing it’s the same thing with Labor and Conservatives in the UK. Labor or Democrats will SAY they stand for certain “progressive” things but they end up supporting the same old crap... (2014 interview with iamhiphop)

Societally, we will need to see shifts in how we—including the medical community—approach wellness. Instead of hospitals being repositories for the sick, they will need to become wellness centers after recovery or treatment reverses major issues. That is, they will need to focus on prevention, on health optimization, on opportunities to reboot our bodies. Many more people will recover from illness at home, as hospitals will bring those facilities and services to you, and less expensively. Note: With a decrease in fertility we expect more stabilization of pediatric and delivery centers, and with an increase in longevity we will see growth of plastic surgery and cosmetic procedures.

I wouldn't work in a hospital again! They do not tell you about the high disease risks when they hire you. It is well known that hospital jobs are lemons today with the pandemic. One of my coworkers was suffering with chronic fatigue from her thirties onward. She has never been healthy since working there. She probably had an infection from a sickly patient and never recovered.

On the same principle that petulant babies are lulled to slumber by the crooning of their nurses, the sick will frequently be composed to a sound and beneficial slumber, from which they awake refreshed and ameliorated. I can recall, among many other cases, those of Chaundezi ("Long Ear," or "Mule") and Chemihuevi-Sal, both chiefs of the Apache, who recovered under the treatment of their own medicine-men after our surgeons had abandoned the case. This recovery could be attributed only to the sedative effects of the chanting.

Humans break so easily. They break their bones, their bodies, their hearts. I, too, as a girl, once broke. My head. And when this happened, I, like many other humans, did not allow myself the time and resources to fully rest, heal, recover. Of Course, there are excuses: No health insurance. Boss wants me back in the office tomorrow. You must pay for the ambulance. I'm out of sick days. No paid maternity leave. Need to get back to swim practice. There are, essentially, human excuses, but more specifically, American excuses. I'm confined to a comprehension of human difficulties through an American lens, no matter how hard I try to break out of the star-spangled brainwashing I was subject to from a young girl's age. In a way, the recognition that these issues are uniquely American makes it worse, because they are entirely avoidable.

I sometimes worry that I get more out of our friendship than he does and that he’ll get sick of me one day. I don’t think I’d ever recover from that. I need Penn. He’s my best friend. I love him … too much.

Freedom from resentment and the understanding of the nature of resentment—who knows how very much after all I am indebted to my long illness for these two things? The problem is not exactly simple: a man must have experienced both through his strength and through his weakness, If illness and weakness are to be charged with anything at all, it is with the fact that when they prevail, the very instinct of recovery, which is the instinct of defence and of war in man, becomes decayed. He knows not how to get rid of anything, how to come to terms with anything, and how to cast anything behind him. Everything wounds him. People and things draw importunately near, all experiences strike deep, memory is a gathering wound. To be ill is a sort of resentment in itself. Against this resentment the invalid has only one great remedy—I call it Russian fatalism, that fatalism which is free from revolt, and with which the Russian soldier, to whom a campaign proves unbearable, ultimately lays himself down in the snow. To accept nothing more, to undertake nothing more, to absorb nothing more—to cease entirely from reacting.... The tremendous sagacity of this fatalism, which does not always imply merely the courage for death, but which in the most dangerous cases may actually constitute a self-preservative measure, amounts to a reduction of activity in the vital functions, the slackening down of which is like a sort of will to hibernate. A few steps farther in this direction we find the fakir, who will sleep for weeks in a tomb.... Owing to the fact that one would be used up too quickly if one reacted, one no longer reacts at all: this is the principle. And nothing on earth consumes a man more quickly than the passion of resentment. Mortification, morbid susceptibility, the inability to wreak revenge, the desire and thirst for revenge, the concoction of every sort of poison—this is surely the most injurious manner of reacting which could possibly be conceived by exhausted men. It involves a rapid wasting away of nervous energy, an abnormal increase of detrimental secretions, as, for instance, that of bile into the stomach. To the sick man resentment ought to be more strictly forbidden than anything else—it is his special danger: unfortunately, however, it is also his most natural propensity. This was fully grasped by that profound physiologist Buddha. His "religion," which it would be better to call a system of hygiene, in order to avoid confounding it with a creed so wretched as Christianity, depended for its effect upon the triumph over resentment: to make the soul free therefrom was considered the first step towards recovery. "Not through hostility is hostility put to flight; through friendship does hostility end": this stands at the beginning of Buddha's teaching—this is not a precept of morality, but of physiology. Resentment born of weakness is not more deleterious to anybody than it is to the weak man himself—conversely, in the case of that man whose nature is fundamentally a rich one, resentment is a superfluous feeling, a feeling to remain master of which is almost a proof of riches. Those of my readers who know the earnestness-with which my philosophy wages war against the feelings of revenge and rancour, even to the extent of attacking the doctrine of "free will" (my conflict with Christianity is only a particular instance of it), will understand why I wish to focus attention upon my own personal attitude and the certainty of my practical instincts precisely in this matter. In my moments of decadence I forbade myself the indulgence of the above feelings, because they were harmful; as soon as my life recovered enough riches and pride, however, I regarded them again as forbidden, but this time because they were beneath me.

One question It's easy to say "I love myself" while locked inside my apartment, recovering from being sick.  Tougher when I'm back to the land of the living, interacting with people who have their own issues and mental loops.   That is where the question came from.  In dealing with others and reacting to their negative emotions with my own, I found myself asking this question:  If I loved myself truly and deeply, would I let myself experience this? The answer, always, was a no.   It worked beautifully.  Because I'd been working on the mental loop, the step after "no" was clear.  Rather than solving the emotion or trying not to feel it, I would just return to the one true thing in my head, "I love myself, I love myself, I love myself.

Someone starts out sedentary, overweight, and somewhat insulin resistant. They set out to improve their health and lose some weight by following a low-carb diet. It works great. They lose weight, their insulin sensitivity improves, and their energy is through the roof. They start exercising, which helps them lose some more weight, as well as build some lean muscle mass. Now they are really into it, and the frequency and intensity of their training increases. This individual is now at a healthy weight (or relatively lean), is exercising regularly, and has better insulin sensitivity. They are a completely different person, metabolically speaking, then when they started. But the problem is they are no longer properly fueling their body and recovering from their intense training sessions (which were once non-existent). They are starting to feel tired and fatigued in the gym, are always in a bad mood, are holding on to stubborn body fat, can’t sleep at night, get sick all of the time, and are maybe having some sexual performance and hormonal issues. Their diet no longer matches their new activity levels and current metabolic condition, because those have completely changed over time. If this person objectively looked at their situation and progress and listened to their own body and biofeedback, they would consider some dietary adjustments. A moderate-to-higher carb intake might be a better fit. But some people will cling to a diet that initially gave them good results, and got them from Point A to Point B, thinking it will get them from Point B to Point C. I’ve been there myself. Part of it is initial experience, part of it is marketing material, and part of it is pure emotion. It doesn’t always work that way for continued progress.

It is not how much training you do as much as it is how well you recover from it. Because if you do not recover adequately, you will become either injured or sick or chronically fatigued, with resulting poor performance. Thus, while everyone has a different number of miles per week that they can tolerate (due to weather, terrain, biomechanics, lifestyle) without breakdown, the secret to success is not to exceed that threshold.

Oops! "Insanity is repeating the same mistakes and expecting different results." Basic Text, p. 23 Mistakes! We all know how it feels to make them. Many of us feel that our entire lives have been a mistake. We often regard our mistakes with shame or guilt—at the very least, with frustration and impatience. We tend to see mistakes as evidence that we are still sick, crazy, stupid, or too damaged to recover. In truth, mistakes are a very vital and important part of being human. For particularly stubborn people (such as addicts), mistakes are often our best teachers. There is no shame in making mistakes. In fact, making new mistakes often shows our willingness to take risks and grow. It's helpful, though, if we learn from our mistakes; repeating the same ones may be a sign that we're stuck. And expecting different results from the same old mistakes—well, that's what we call "insanity!" It just doesn't work.

Once you finally relax and let things take their course, you will be rewarded with immediate peace and comfort, which automatically starts your body’s natural healing processes.

There is a social responsibility to discover the health techniques needed to recover from the long-term hypoxic damage we know as ‘Long COVID’ and ‘Altitude Sickness’.

Jane chuckled. “They certainly have the will to live, as described by that great humanitarian doctor Albert Schweitzer. The will that causes them to struggle to recover from sickness and injury and other challenges like so many animals—so long as they are psychologically healthy. Animals, like us, can feel helpless and hopeless; and in this state of despair they may give up when challenged by illness, injury, or some traumatic event—like being captured, for example. Some infant chimps survive horrific situations, while others may give up and die even when their situation is far less awful.

By this maxim they refer to the action of a witch when he blows from his mouth a spray ofwater on the fowl's wing which has been placed at his feet by the messenger ofa deputy. When the witch blows water on the wing he 'cools' his witchcraft. By performing this simple rite he ensures that the sick man will recover and also that he will himself escape vengeance.

Due to the earned sick time policy of the USA, it is likely you are working with COVID-19 infected workers that do not have sufficient earned sick time to stay home and recover from their highly infectious disease!

In times of business closures and bankruptcies, with the hope phase slowly fading out and disappearing, hunger, sickness, poor governance and poor leadership and no form of capital, our economy will recover yes, but it will be many many years from now

Conventional interpreters of atonement’s roots have seen the word as indicating “to cover.” Mary Douglas, however, notes that while the Hebrew root k-p-r can mean “to cover or recover,” it has a more complex meaning: “to repair a hole, cure a sickness, mend a rift, make good a torn or broken covering. . . . Atonement does not mean covering a sin so as to hide it from the sight of God; it means making good an outer layer which has rotted or been pierced” (our emphases).36 In other words, atonement means “to heal.” Margaret Barker agrees that the Hebrew k-p-r, translated as “atone,

Besides, I’ve … er, dealt with a case of rape once before. There isn’t a great deal you can do, externally. Maybe there isn’t a great deal you can do, period,” I added. I changed my mind and picked up the cup again. “Perhaps not,” Raymond agreed. “But if anyone is capable of reaching the patient’s center, surely it would be La Dame Blanche?” I set the cup down, staring at him. My mouth was unbecomingly open, and I closed it. Thoughts, suspicions, and realizations were rioting through my head, colliding with each other in tangles of conjecture. Temporarily sidestepping the traffic jam, I seized on the other half of his remark, to give me time to think. “The patient’s center?” He reached into an open jar on the table, withdrew a pinch of white powder, and dropped it into his goblet. The deep amber of the brandy immediately turned the color of blood, and began to boil. “Dragon’s blood,” he remarked, casually waving at the bubbling liquid. “It only works in a vessel lined with silver. It ruins the cup, of course, but it’s most effective, done under the proper circumstances.” I made a small, gurgling noise. “Oh, the patient’s center,” he said, as though recalling something we had talked about many days ago. “Yes, of course. All healing is done essentially by reaching the … what shall we call it? the soul? the essence? say, the center. By reaching the patient’s center, from which they can heal themselves. Surely you have seen it, madonna. The cases so ill or so wounded that plainly they will die—but they don’t. Or those who suffer from something so slight that surely they must recover, with the proper care. But they slip away, despite all you can do for them.” “Everyone who minds the sick has seen things like that,” I replied cautiously.

I was ahead of the game with Long COVID because a similar sickness hit me in 2015 after a flu-like infection I caught from an international professor. I had a four year head start with the biological research! By 2021 I was starting to recover and recovered in 2022. Unfortunately, I cannot be healthy without the supplements I take. The supplementation is life long and is detailed in my book Long COVID Supplements.

break?" She stared back at him, but speaking was beyond her. She was so taken aback by the concern and care he couldn't hide. This was just one more aspect of his personality that she was seeing, whether he wanted her to see it or not. She sucked in a ragged breath. She had one thought and one thought only. She was falling in love with the Neanderthal. **** During the evening and night, Logan fed her soup and made her drink Gatorade and lots of water. Lauren knew he'd called someone, she suspected it was his mother, because she'd heard him talking on the phone. After that, he timed her medicine and alternated between giving her ibuprofen and acetaminophen. He took care of her, and she left any worries she might have had to him. Since the following day was Friday, she already knew she wasn't going in to work, and so did her immediate boss. It had been more than obvious when Lauren had left with chills and a fever and he had called out, "See you Monday." She knew he didn't want her spreading what she had all over the office. So Lauren alternated between sleeping through the evening and night, and being taken care of by Logan. All she had to do on her own was pick her way to the bathroom, and a couple of times, she hadn't even had to do that. He'd lifted her up when she'd swayed a little too much for his liking, and deposited her in the bathroom and closed the door. He'd been there waiting for her, ready to carry her back after she opened the door. They watched some television together, and at about midnight, he carried her through to the bedroom and held her as she slept. Lauren couldn't ever remember having had so much fun being sick. She reveled in his care; she luxuriated in the undivided attention he was showing her. Nothing anyone had ever done for her had ever felt so . . . compelling. The next morning when she realized that he wasn't going to go to work, she rebelled against that. "I'm okay. I'm going to live. Please go to work." He frowned in obvious agitation. "Your fever might flare up again." "I just took the ibuprofen. I'll take some more meds in a couple of hours, okay?" He watched her as if debating the idea. "I think you still need me." God, yes, she needed him. "I'll be fine." She watched him warily, a thousand emotions bouncing around in her head. "You can come back after work if you want." He leaned in and kissed her on the forehead. "That's a given, baby." **** Lauren went back to work on Monday but was slow to fully get her strength back. Two weeks later, however, she was full steam ahead. She'd laid low at work, put a lot of stuff on the back burner as she recovered from what she guessed was a mild case of the flu. Then one day, feeling much better, she took a look at her upcoming calendar and almost flipped out. She had a full schedule packed into the next ten days or so, starting with an out of town trip. Logan took her out to dinner that evening, and after they'd eaten and she'd delayed as long as she could, she lowered the boom on him. After she told him about the trip, he turned in his seat to stare down at her. He said nothing for a moment, as if not trusting himself to speak. The waiter walked by, and Logan motioned for the check with a jerk of his hand. Every motion of his body indicated his heightened stress level. "Logan, you're overreacting," Lauren chided softly. "Am I?" he asked, staring across the restaurant, out the windows, looking everywhere else but not at her while he drummed his fingers on the table. "Yes. It's no big deal, really, I'll be home before you know it," she tried to soothe. "I don't think you understand," he said flatly as he turned to look at her. Oh, Lauren was pretty sure she did understand and told him so in no uncertain terms. "I

Mustapha Mond paused, put down the first book and, picking up the other, turned over the pages. “Take this, for example,” he said, and in his deep voice once more began to read: “’A man grows old; he feels in himself that radical sense of weakness, of listlessness, of discomfort, which accompanies the advance of age; and, feeling thus, imagines himself merely sick, lulling his fears with the notion that this distressing condi- tion is due to some particular cause, from which, as from an illness, he hopes to recover. Vain imaginings! That sickness is old age; and a horrible disease it is. They say that it is the fear of death and of what comes after death that makes men turn to religion as they advance in years. But my own experience has given me the conviction that, quite apart from any such terrors or imaginings, the religious sentiment tends to develop as we grow older; to develop because, as the passions grow calm, as the fancy and sensibilities are less excited and less excitable, our reason becomes less troubled in its working, less obscured by the images, desires and distractions, in which it used to be absorbed; whereupon God emerges as from behind a cloud; our soul feels, sees, turns towards the source of all light; turns naturally and inevitably; for now that all that gave to the world of sensations its life and charms has begun to leak away from us, now that phenomenal existence is no more bolstered up by impressions from within or from without, we feel the need to lean on something that abides, something that will never play us false-a reality, an absolute and everlasting truth. Yes, we inevitably turn to God; for this religious sentiment is of its nature so pure, so delightful to the soul that experiences it, that it makes up to us for all our other losses.”’ Mustapha Mond shut the book and leaned back in his chair. “One of the numerous things in heaven and earth that these philosophers didn’t dream about was this” (he waved his hand), “us, the modern world. ’You can only be independent of God while you’ve got youth and prosperity; independence won’t take you safely to the end.

I judge the competence of radiation researchers not by their discoveries, but by their ability to recover from the biologically toxic exposures.

The true test of a radiation researcher is how well they can recover from the long term effects of radiation sickness.

the boy had killed only eight. The presence of a lone FBI agent only complicated the situation more. What had he been doing there? Eyewitness reports of a brief firefight outside before the massacre only piqued his curiosity. A frenzy of reporters and news cameras had flooded the scene outside, held at bay by tight-lipped crowd control officers. Detective Harper noticed that Darion had failed to upload his video in time. After recovering the busted-up GoPro, he viewed the recording and was met with gruesome scenes of the carnage—death captured in real time. Harper placed it in a sealed evidence bag to be transported to the evidence room with everything else. The detective did a Hail Mary and then tried to get some ID on the shooter. Nothing on the scene directly linked him to a terrorist network. He had no identification on him. Suddenly, Harper heard on his radio that another man, who resembled the diner gunman, had been hit by a truck, not far from the diner. *** Craig tried his best to maintain control of the crash site. He called Patterson repeatedly but only got voicemail instead. A sick feeling brewed in his stomach as he heard sirens blare from a few blocks over. Police were everywhere on the street around him. Paramedics had the driver of the truck—an unconscious white-haired man—on a wheeled stretcher and fitted into a neck-and-shoulder brace. As they pushed him to the ambulance, one EMT held an oxygen pump over the man’s face and pumped intermittently. Rasheed lay in the road unconscious among broken pieces of the truck’s front end and a backpack full of pipe bombs. It was a surreal scene, the second time Craig found himself in the middle of the street amid destruction and chaos in a matter of days. The tide seemed to be turning against him. He forbade investigators to touch the pipe bombs and demanded that the paramedics handle Rasheed with the utmost care.

When a spiritually sick person on his part engages in good faith to do the things that depend on him, God by His grace will supply what is lacking. He Himself, the sovereign doctor, will do what none of His ministers can do. When the favorable time of His grace has come, He will lay His hand on the wounded and penitent soul. He knows a person’s internal state and is not unaware of any of the soul’s needs. By His Holy Spirit, He reveals to a person his own condition; He enlightens and teaches him what he should do to get out from his spiritual troubles. The consolations that He pours into that person’s soul, like a balm full of sweetness and power, restore health to him little by little. They enable him to recover his strength. As God stirs in that soul the same zealous actions for which it was formerly known, He makes the person run along the paths of the divine precepts with greater ardor than ever. The godly soul expresses itself this way in Psalm 30:2: “I cried to You, LORD, and You healed me.

A doctor might say, “There’s a chance your mother could recover from her pneumonia if we put her on the breathing tube and send her to the ICU.” A chance? That sounds great! A more accurate statement might be something like this: “We could put your mother in the ICU on a breathing tube. I don’t recommend that, because she will suffer, without likely benefit. The tube is so uncomfortable she will have to be sedated, so she can’t communicate with you. She may get restrained so she doesn’t pull out the tube. If she gets through this pneumonia, she will be weaker than before, and more likely to get sick again. This pneumonia signals she is in the final phase of dementia. I recommend that you consider hospice care and a do-not-hospitalize order, focusing on comfort care without the pain and trauma of repeated transfers as she grows weaker.” A family member will have a clearer picture of how this treatment fits into the larger scenario of old age, dementia, and frailty.

The toxic female managers clearly stated the reason why they were harassing me for my resignation was because I had the audacity to use my earned sick time for essential surgery. It all seemed very illegal to me to harass a worker that was working while recovering from essential surgery.

The sickness lasted three days, and on the fourth, at the latest, the patient succumbed.7 As soon as anyone was seized with headache and shivering during a visitation of the plague, he or she anticipated a fatal outcome. The minority of patients who recovered from their ordeal faced a lengthy convalescence and an array of lasting or permanent sequelae. These included deafness, impaired vision, paralysis of the muscles of one or more limbs, inability to speak as a result of laryngeal paralysis, and loss of memory. Psychological trauma also persisted after so arduous an ordeal. The experience did not even confer an acquired immunity, as a survivor from an epidemic in one year could die from plague the next.

Do you remember old Harry Hopwood, Inspector?” “Of course. He was one of the first major arrests I made.” “Right. Nabbed him after that break-in on Greek Street you did. But there was a good deal of swag that was never recovered. Lot of old coins, for instance.” “Yes. There was a goodish reward offered for their return.” “Right. Well, old Harry’s dead, died about two months ago. We was pals in the clink, and knowing he was mortal sick and not likely to make it out the gate, he told me where he’d hid the stuff, and I thought I’d like to tell you.” “Oh? To collect the reward?” “No. I don’t want the reward. They can give it to Mr. Norwood here for that society of his. I’m just trying to prove to everyone that, from now on, I’m really going straight.” “Nifty, I won’t say I’m surprised,” said Wyatt, “because I’m not. I’m dumbfounded, dumb-foozled, and just plain bowled-over!

His little gray swim bottoms are probably smaller than mine, potbelly hanging over the top of them. I lean toward Darren and whisper, “Take a picture of that. Five euros.” We both look back at the man just as he sheds his bottoms, revealing, well, everything. “Oh, sick out,” I screech, shrinking down and looking for something to hide under. I’ve seen a few sets of breasts on the beach so far--which is a little uncomfortable, though Darren does a good job pretending he doesn’t see--but this is completely different. I grab a towel and throw it over my head, laughing uncontrollably. Darren sits down cross-legged, our knees touching, and adjusts the towel to cover both of us. His lips fight back a smile. “I can’t believe you’re hiding from that fine specimen of a man,” he says. “I’m sure he’d love it if you helped him reapply his sunscreen.” “Thanks for that visual nightmare!” I’m laughing so hard, I’m crying. I just saw some dude’s thing. Just hanging out there. Morgan is going to die when she hears about this. “Did he put it away yet?” I ask. Darren peeks out from under the towel. “He’s still changing into his clothes.” I meet his eyes as I recover, catching my breath. We’re too close. Our lungs-are-sharing-the-same-moist-air close. The thick towel blocks most of the sunlight from overhead, but it reflects off the sand, illuminating our faces from underneath. We sit perfectly still, holding the gaze. This could be it. The moment Darren kisses me. He raises a hand and I hold my breath…but all he does is lift the edge of the towel to look out. “He’s done now. Aren’t you disappointed?

As a much more extreme example, consider Jesus. Two millennia of storytelling have encased Jesus within such a thick cocoon of stories that it is impossible to recover the historical person. Indeed, for millions of devout Christians, merely raising the possibility that the real person was different from the story is blasphemy. As far as we can tell, the real Jesus was a typical Jewish preacher who built a small following by giving sermons and healing the sick. After his death, however, Jesus became the subject of one of the most remarkable branding campaigns in history. This little-known provincial guru, who during his short career gathered just a handful of disciples and who was executed as a common criminal, was rebranded after death as the incarnation of the cosmic god who created the universe.