Reveal And Remove Quotes

And on the subject of burning books: I want to congratulate librarians, not famous for their physical strength or their powerful political connections or their great wealth, who, all over this country, have staunchly resisted anti-democratic bullies who have tried to remove certain books from their shelves, and have refused to reveal to thought police the names of persons who have checked out those titles. So the America I loved still exists, if not in the White House or the Supreme Court or the Senate or the House of Representatives or the media. The America I love still exists at the front desks of our public libraries.

The secret of Buddhism is to remove all ideas, all concepts, in order for the truth to have a chance to penetrate, to reveal itself.

The role played by time at the beginning of the universe is, I believe, the final key to removing the need for a Grand Designer, and revealing how the universe created itself. … Time itself must come to a stop. You can’t get to a time before the big bang, because there was no time before the big bang. We have finally found something that does not have a cause because there was no time for a cause to exist in. For me this means there is no possibility of a creator because there is no time for a creator to have existed. Since time itself began at the moment of the Big Bang, it was an event that could not have been caused or created by anyone or anything. … So when people ask me if a god created the universe, I tell them the question itself makes no sense. Time didn’t exist before the Big Bang, so there is no time for God to make the universe in. It’s like asking for directions to the edge of the Earth. The Earth is a sphere. It does not have an edge, so looking for it is a futile exercise.

Tamlin let out a low snarl of approval, and I bit my bottom lip as he removed his pants, along with his undergarments, revealing the proud, thick length of him. My mouth went dry, and I dragged my gaze up his muscled torso, over the panes of his chest, and then— “Come here,” he growled, so roughly the words were barely discernable. I pushed back the blankets, revealing my already naked body, and he hissed.

--and then you're in serious trouble, very serious trouble, and you know it, finally, deadly serious trouble, because this Substance you thought was your one true friend, that you gave up all for, gladly, that for so long gave you relief from the pain of the Losses your love of that relief caused, your mother and lover and god and compadre, has finally removed its smily-face mask to reveal centerless eyes and a ravening maw, and canines down to here, it's the Face In The Floor, the grinning root-white face of your worst nightmares, and the face is your own face in the mirror, now, it's you, the Substance has devoured or replaced and become you, and the puke-, drool- and Substance-crusted T-shirt you've both worn for weeks now gets torn off and you stand there looking and in the root-white chest where your heart (given away to It) should be beating, in its exposed chest's center and centerless eyes is just a lightless hole, more teeth, and a beckoning taloned hand dangling something irresistible, and now you see you've been had, screwed royal, stripped and fucked and tossed to the side like some stuffed toy to lie for all time in the posture you land in. You see now that It's your enemy and your worst personal nightmare and the trouble It's gotten you into is undeniable and you still can't stop. Doing the Substance now is like attending Black Mass but you still can't stop, even though the Substance no longer gets you high. You are, as they say, Finished. You cannot get drunk and you cannot get sober; you cannot get high and you cannot get straight. You are behind bars; you are in a cage and can see only bars in every direction. You are in the kind of a hell of a mess that either ends lives or turns them around.

There are books, that one has for twenty years without reading them, that one always keeps at hand, that one takes along from city to city, from country to country, carefully packed, even when there is very little room, and perhaps one leafs through them while removing them from a trunk; yet one carefully refrains from reading even a complete sentence. Then after twenty years, there comes a moment when suddenly, as though under a high compulsion, one cannot help taking in such a book from beginning to end, at one sitting: it is like a revelation. Now one knows why one made such a fuss about it. It had to be with one for a long time; it had to travel; it had to occupy space; it had to be a burden; and now it has reached the goal of its voyage, now it reveals itself, now it illuminates the twenty bygone years it mutely lived with one. It could not say so much if it had not been there mutely the whole time, and what idiot would dare to assert that the same things had always been in it.

In the way that you need to clear the way to make a road, those who betray and abandon you expose things you need to remove from your life. They reveal the mistakes you made in trusting them and how you can avoid them in the future, and move on.

All the happiness and beauty that life had to offer only revealed themselves when his mind drifted off into fantasies of a world far removed from his own.

He’d removed his helmet, revealing a babyish face that didn’t go with his military haircut or his big burly frame. He looked like a toddler who’d taken steroids and joined the Marines.

Zen Buddhism is a way and a view of life which does not belong to any of the formal categories of modern Western thought. It is not religion or philosophy; it is not a psychology or a type of science. It is an example of what is known in India and China as a “way of liberation,” and is similar in this respect to Taoism, Vedanta, and Yoga. As will soon be obvious, a way of liberation can have no positive definition. It has to be suggested by saying what it is not, somewhat as a sculptor reveals an image by the act of removing pieces of stone from a block.

In the Bible, when God made a covenant with Abraham, He removed Abraham from the pagan world. The pagan system was such that if you were born poor, you were poor all of your life, and if you were born rich, you were rich all of your life. However, in their covenant, God said to Abraham, “You are going to increase and prosper.” This became the blessing, the rare and dramatic change that took place in Abraham’s lifetime, making Abraham different from the pagans. The pagans did not understand prosperity. They lived from hand to mouth and knew no other way of life.

Each day, the goal is to receive knowledge and remove ignorance. This reveals what we all search for. Wisdom.

RAINBOW VOICES I ask people of the world and children of light to start reflecting the stories of their souls to vibrate wisdom around the earth. Pick up a paintbrush or microphone. Press the inks of your pens to paper or tap words onto your screens, and start sharing what you know and have learned with the masses. Turn your personal painting into a piece of the earth's puzzle so that our unified assemblage of thoughts, experiences and lessons reveal common truths that cannot be denied. Imagine the changes that could happen if everyone suddenly stopped acting like someone else, became true to themselves, and celebrated the beauty of their uniqueness. Only after people have willingly removed their masks and costumes, and have begun pouring light from their hearts to reveal their vulnerability, dreams and pains, will we be able to see that beneath the surface we are all the same. After all, how can the world collectively fight for truth, if soldiers in its army are void of truth? We must first all be true by putting truth in our words and actions. And to do so, everyone must learn to think and react with their conscience. Imagine what Truth could do to neutralize the clutches of evil once this black and white world suddenly became embraced by a strong rainbow of loud powerful voices. We could put color back into every home, every school, every industry, every nation, and every garden on earth where flowers have been crushed by corruption.

When carving stone, the sculptor removes everything that is not the statue. […] The art of revealing beauty lies in removing what conceals it. So, too, Patanjali [in the Yoga Sutras] tells us that wholeness exists within us. Our work is to chisel away at everything that is not essence, not Self.

Jesus designed the Lord's prayer to reveal His desire to give us more fully, graciously, and suitably the very things we most want but seek elsewhere. He does not want to deny us our desires but helps remove the false objects of our affections so that we will have the greater blessings he longs to lavish on us.

Michelangelo is often quoted as having said that inside every block of stone or marble dwells a beautiful statue; one need only remove the excess material to reveal the work of art within. If we were to apply this visionary concept to education, it would be pointless to compare one child to another. Instead, all the energy would be focused on chipping away at the stone, getting rid of whatever is in the way of each child’s developing skills, mastery, and self-expression.

As we talked, I had the sense of uncovering something precious and long-buried, fully formed. Our conversation was a process of removing layers, some of them easily dusted away. Other layers, requiring chisels or axes, were left alone for now. We revealed as much as we dared about what had happened during the years that separated us. But it wasn't what I had expected, being with Hardy again. There was something in me that remained stubbornly locked away, as if I were afraid to let out the emotion I had harbored for so long.

Afterwards Smiley always thought of that interview as a fan dance; a calculated progression of disclosures, each revealing different parts of a mysterious entity. Finally Steed-Asprey, who seemed to be Chairman, removed the last veil, and the truth stood before him in all its dazzling nakedness. He was being offered a post in what, for want of a better name, Steed-Asprey blushingly described as the Secret Service.

Eyes have not seen nor ears heard, neither hath it entered into the hearts of men, the things which God hath prepared for those who love the law.” When a sculptor looks at a formless piece of marble he sees, buried within its formless mass, his finished piece of art. The sculptor, instead of making his masterpiece, merely reveals it by removing that part of the marble which hides his conception. The same applies to you.

Good sex requires further exposure than simply removing one’s clothes. And as for a good relationship? Ah! For this one must be prepared to reveal even more.” — André Chevalier

It's a matter of polish," I say. "With most things, especially masterpieces, it's about removing the tarnish to reveal the shine.

Hey, what are we going to get Margo for her birthday?" I ask. "I know what to get her." "What?" Dani looks around, and then whispers in my ear. "A spell to remove the stick from her ass.

It has often been said that our environmental crisis is a crisis of perception. We do not readily see the patterns that would reveal our dependence on the natural world, nor are we commonly aware of the systems within which we are deeply embedded. Our attention, entrained on objects and focused on flat screens, is far removed from the dynamic and animated nonhuman world. We are as good as blind to the wonder at our feet or the daily spectacle of an ever-changing sky.

If tribulation is a necessary element in the redemption we must anticipate that it will never cease till God sees the world to be either redeemed or no further redeemable. A Christian cannot, therefore, believe any of those who promise that if only some reform in our economic, political, or hygienic system were made, a heaven on earth would follow. This might seem to have a discouraging effect on the social worker, but it is not found in practice to discourage him. On the contrary, a strong sense of our common miseries, simply as men, is at least as good a spur to the removal of all the miseries we can, as any of those wild hopes which tempt men to seek their realisation by breaking the moral law and prove such dust and ashes when they are realised. If applied to individual life, the doctrine that an imagined heaven on earth as necessary for vigorous attempts to remove present evil, would at once reveal its absurdity. Hungry men seek food and sick men healing none the less because they know that after the meal or the cure the ordinary ups and downs of life still await them.

In old magazines and newspapers we find a number of uncomfortably revealing things: the aged as young, the dead as living, forgotten people as celebrities, an array of our own barbarous and long-discarded fads and postures, and worst, visible only in this removed perspective, our own sickening pretensions to meaning and permanence.

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

Our appetite for the secret, thought Arendt, is dangerously political. Totalitarianism removes the difference between private and public not just to make individuals unfree, but also to draw the whole society away from normal politics and toward conspiracy theories. Rather than defining facts or generating interpretations, we are seduced by the notion of hidden realities and dark conspiracies that explain everything. As we learned from these email bombs, this mechanism works even when what is revealed is of no interest. The revelation of what was once confidential becomes the story itself.

When we give away at least 10 percent of everything that we earn, in essence we perform an act of purification, cleansing all of the negative energy that our money carries. We remove just a small portion – the 10 percent of the earnings that represent and will create obstacles and challenges in our lives. #

The magnificent diamond locket which hung about Tarzan's neck, had been a source of much wonderment to Jane. She pointed to it now, and Tarzan removed it and handed the pretty bauble to her. She saw that it was the work of a skilled artisan and that the diamonds were of great brilliancy and superbly set, but the cutting of them denoted that they were of a former day. She noticed too that the locket opened, and, pressing the hidden clasp, she saw the two halves spring apart to reveal in either section an ivory miniature.

Style is not how you write. It is how you do not write like anyone else. * * * How do you know if you're a writer? Write something everyday for two weeks, then stop, if you can. If you can't, you're a writer. And no one, no matter how hard they may try, will ever be able to stop you from following your writing dreams. * * * You can find your writer's voice by simply listening to that little Muse inside that says in a low, soft whisper, "Listen to this... * * * Enter the writing process with a childlike sense of wonder and discovery. Let it surprise you. * * * Poems for children help them celebrate the joy and wonder of their world. Humorous poems tickle the funny bone of their imaginations. * * * There are many fine poets writing for children today. The greatest reward for each of us is in knowing that our efforts might stir the minds and hearts of young readers with a vision and wonder of the world and themselves that may be new to them or reveal something already familiar in new and enlightening ways. * * * The path to inspiration starts Beyond the trails we’ve known; Each writer’s block is not a rock, But just a stepping stone. * * * When you write for children, don't write for children. Write from the child in you. * * * Poems look at the world from the inside out. * * * The act of writing brings with it a sense of discovery, of discovering on the page something you didn't know you knew until you wrote it. * * * The answer to the artist Comes quicker than a blink Though initial inspiration Is not what you might think. The Muse is full of magic, Though her vision’s sometimes dim; The artist does not choose the work, It is the work that chooses him. * * * Poem-Making 101. Poetry shows. Prose tells. Choose precise, concrete words. Remove prose from your poems. Use images that evoke the senses. Avoid the abstract, the verbose, the overstated. Trust the poem to take you where it wants to go. Follow it closely, recording its path with imagery. * * * What's a Poem? A whisper, a shout, thoughts turned inside out. A laugh, a sigh, an echo passing by. A rhythm, a rhyme, a moment caught in time. A moon, a star, a glimpse of who you are. * * * A poem is a little path That leads you through the trees. It takes you to the cliffs and shores, To anywhere you please. Follow it and trust your way With mind and heart as one, And when the journey’s over, You’ll find you’ve just begun. * * * A poem is a spider web Spun with words of wonder, Woven lace held in place By whispers made of thunder. * * * A poem is a busy bee Buzzing in your head. His hive is full of hidden thoughts Waiting to be said. His honey comes from your ideas That he makes into rhyme. He flies around looking for What goes on in your mind. When it is time to let him out To make some poetry, He gathers up your secret thoughts And then he sets them free.

Human relations is the study of mankind, with the purpose of revealing and removing the basic causes of conflicts among men.

But I learned that ignorance is never revealed if one holds one’s tongue. To speak is what removes all doubts.

Death brings release & removal from all evil, every tragedy & all difficulty. Death is not an enemy.

To men at this remove, it is as though things exist in their particular physical form in order to reveal the hidden simplicity of some powerful mathematical truth.

They sat back down again, across from each other at the table, and took turns opening up about what was in their hearts. Things they had not put into words for ages, things they'd been holding back deep in their souls. Removing the lids on their hearts, pulling open the doors of memory, revealing honest feelings, as the other, all the while, listened quietly.

Transformation occurs when you open your mind to experience freedom. During the process, you transform your thoughts which enable you to leave behind old habits and negative thinking. You are then able to conquer your fears and remove self doubt. This irrevocable tranformation allows you to be seen in a new light. It reveals your unique characteristics and truthfulness.

we’d have the kinds of long conversations that reveal that the amount of love you feel for each other isn’t exactly commensurate with the amount of information you have about each other:

YOU CAN RUN, BUT CAN NOT HIDE "The statement, 'after giving it much thought', hardly becomes credible when one spends less that 24 hours in that endeavor. In fact, it is really giving something very little thought at all. In that case it becomes an issue of denial. And also, those who proclaim Christ as Lord and God as Abba, who run to Them to hide from the very issues in their lives that They desire to deal with and remove, always amaze me. We as Christians should run to God with the hope that He will reveal to us that which He intently desires to deliver us from". [Just Keeping It Real]

While the quest for adventure that had long plagued him now tempted him to remove his clothes, an even more persuasive force within him prevented him from doing so, mainly because he feared revealing for the first time in front of so many people that unpredictable organ he assumed was everyman’s burden- although, as he was apparent from the number of flaccid phalli he saw around him, no man seemed burdened tonight except himself.

My mother called the cops and demanded they remove me from the house. I was never sure if she had me removed because she was scared of me or mad that all her alcohol was in puddles mixed with glass and my blood. When the police and paramedics brought me into the sunlight, I saw. I saw the glass in my skin. The sun reveals what I really am, Livia. I hit a woman. My own mother. The glass and liquor seeped in, and I can’t get it out.

The Indians who use it as part of their ceremony might with equal accuracy call it a 'de-hallucinogen,' since it's their claim that it removes the hallucinations of contemporary life and reveals the reality buried beneath them.

A study we came across revealed that p80 is very efficient at removing mercury from contaminated water[245]. This sounds good right? Read on… If p80 is attracting mercury, we can only assume it is likely some of the mercury is being escorted to the brain. So, if we receive traces of mercury in the vaccines or are exposed to mercury from other sources, and receive a p80 containing vaccine, then a mercury-free vaccine could still potentially cause mercury accumulation in the brain.

Religion, then, is far from "useless." It humanizes violence; it protects man from his own violence by taking it out of his hands, transforming it into a transcendent and ever-present danger to be kept in check by the appropriate rites appropriately observed and by a modest and prudent demeanor. Religious misinterpretation is a truly constructive force, for it purges man of the suspicions that would poison his existence if he were to remain conscious of the crisis as it actually took place. To think religiously is to envision the city's destiny in terms of that violence whose mastery over man increases as man believes he has gained mastery over it. To think religiously (in the primitive sense) is to see violence as something superhuman, to be kept always at a distance and ultimately renounced. When the fearful adoration of this power begins to diminish and all distinctions begin to disappear, the ritual sacrifices lose their force; their potency is not longer recognized by the entire community. Each member tries to correct the situation individually, and none succeeds. The withering away of the transcendental influence means that there is no longer the slightest difference between a desire to save the city and unbridled ambition, between genuine piety and the desire to claim divine status for oneself. Everyone looks on a rival enterprise as evidence of blasphemous designs. Men set to quarreling about the gods, and their skepticism leads to a new sacrificial crisis that will appear - retrospectively, in the light of a new manifestation of unanimous violence - as a new act of divine intervention and divine revenge. Men would not be able to shake loose the violence between them, to make of it a separate entity both sovereign and redemptory, without the surrogate victim. Also, violence itself offers a sort of respite, the fresh beginning of a cycle of ritual after a cycle of violence. Violence will come to an end only after it has had the last word and that word has been accepted as divine. The meaning of this word must remain hidden, the mechanism of unanimity remain concealed. For religion protects man as long as its ultimate foundations are not revealed. To drive the monster from its secret lair is to risk loosing it on mankind. To remove men's ignorance is only to risk exposing them to an even greater peril. The only barrier against human violence is raised on misconception. In fact, the sacrificial crisis is simply another form of that knowledge which grows grater as the reciprocal violence grows more intense but which never leads to the whole truth. It is the knowledge of violence, along with the violence itself, that the act of expulsion succeeds in shunting outside the realm of consciousness. From the very fact that it belies the overt mythological messages, tragic drama opens a vast abyss before the poet; but he always draws back at the last moment. He is exposed to a form of hubris more dangerous than any contracted by his characters; it has to do with a truth that is felt to be infinitely destructive, even if it is not fully understood - and its destructiveness is as obvious to ancient religious thought as it is to modern philosophers. Thus we are dealing with an interdiction that still applies to ourselves and that modern thought has not yet invalidated. The fact that this secret has been subjected to exceptional pressure in the play [Bacchae] must prompt the following lines: May our thoughts never aspire to anything higher than laws! What does it cost man to acknowledge the full sovereignty of the gods? That which has always been held as true owes its strength to Nature.

I do not believe that any man can preach the gospel who does not preach the Law. Lower the Law and you dim the light by which man perceives his guilt; this is a very serious loss to the sinner rather than a gain; for it lessens the likelihood of his conviction and conversion. I say you have deprived the gospel of its ablest auxiliary [its most powerful weapon] when you have set aside the Law. You have taken away from it the schoolmaster that is to bring men to Christ. they will never accept grace till they tremble before a just and holy Law. Therefore, the Law serves a most necessary purpose, and it must not be removed from its place. The Law cuts into the core of evil, it reveals the seat of the malady and informs us that the leprosy lies deep within. They must be slain by the Law before they can be made alive by the gospel.

Wine after three glasses solves nothing and the pain of recent discovery remains. Still, I'm feeling a friendly touch of disassociation. I'm already some useful steps removed and see myself revealed some fifteen feet below me, like a fallen climber spreadeagled and supine on a rock. I can begin to comprehend my situation, I can think as well as feel. An unassuming New World white can do this much. So. My mother has preferred my father's brother, cheated her husband, ruined her son. My uncle has stolen his brother's wife, deceived his nephew's father, grossly insulted his sister-in-law's son. My father by nature is defenceless, as I am by circumstance. My uncle - a quarter of my genome, of my father's half, but no more like my father than I to Virgil or Montaigne. What despicable part of myself is Claude and how will I know? I could be my own brother and deceive myself as he deceived his. When I'm born and allowed at last to be alone, there's a quarter I'll want to take a kitchen knife to. But the one who holds the knife will also be my uncle, quartering in my genome. Then we'll see how the knife won't move. And this perception too is somewhat his. And this.

I say is someone in there?’ The voice is the young post-New formalist from Pittsburgh who affects Continental and wears an ascot that won’t stay tight, with that hesitant knocking of when you know perfectly well someone’s in there, the bathroom door composed of thirty-six that’s three times a lengthwise twelve recessed two-bevelled squares in a warped rectangle of steam-softened wood, not quite white, the bottom outside corner right here raw wood and mangled from hitting the cabinets’ bottom drawer’s wicked metal knob, through the door and offset ‘Red’ and glowering actors and calendar and very crowded scene and pubic spirals of pale blue smoke from the elephant-colored rubble of ash and little blackened chunks in the foil funnel’s cone, the smoke’s baby-blanket blue that’s sent her sliding down along the wall past knotted washcloth, towel rack, blood-flower wallpaper and intricately grimed electrical outlet, the light sharp bitter tint of a heated sky’s blue that’s left her uprightly fetal with chin on knees in yet another North American bathroom, deveiled, too pretty for words, maybe the Prettiest Girl Of All Time (Prettiest G.O.A.T.), knees to chest, slew-footed by the radiant chill of the claw-footed tub’s porcelain, Molly’s had somebody lacquer the tub in blue, lacquer, she’s holding the bottle, recalling vividly its slogan for the past generation was The Choice of a Nude Generation, when she was of back-pocket height and prettier by far than any of the peach-colored titans they’d gazed up at, his hand in her lap her hand in the box and rooting down past candy for the Prize, more fun way too much fun inside her veil on the counter above her, the stuff in the funnel exhausted though it’s still smoking thinly, its graph reaching its highest spiked prick, peak, the arrow’s best descent, so good she can’t stand it and reaches out for the cold tub’s rim’s cold edge to pull herself up as the white- party-noise reaches, for her, the sort of stereophonic precipice of volume to teeter on just before the speaker’s blow, people barely twitching and conversations strettoing against a ghastly old pre-Carter thing saying ‘We’ve Only Just Begun,’ Joelle’s limbs have been removed to a distance where their acknowledgement of her commands seems like magic, both clogs simply gone, nowhere in sight, and socks oddly wet, pulls her face up to face the unclean medicine-cabinet mirror, twin roses of flame still hanging in the glass’s corner, hair of the flame she’s eaten now trailing like the legs of wasps through the air of the glass she uses to locate the de-faced veil and what’s inside it, loading up the cone again, the ashes from the last load make the world's best filter: this is a fact. Breathes in and out like a savvy diver… –and is knelt vomiting over the lip of the cool blue tub, gouges on the tub’s lip revealing sandy white gritty stuff below the lacquer and porcelain, vomiting muddy juice and blue smoke and dots of mercuric red into the claw-footed trough, and can hear again and seems to see, against the fire of her closed lids’ blood, bladed vessels aloft in the night to monitor flow, searchlit helicopters, fat fingers of blue light from one sky, searching.

Before she could question him further, she was swung over his shoulder and tossed onto her bed. Will kicked the door shut and removed his boots and shirt, revealing his toned body. "I need a distraction. I think I'm going crazy," he confessed as he finished undressing and joined her on the bed. "Help me forget, Em." He grabbed her ankles and pulled her down until she was flat on her back. Luckily for him, she was in a thin nightgown and silk panties. Hot hands trailed up her thighs and removed her underwear. She shivered despite the heat. She'd never seen him like this, broken and desperate.

To be worth much, a report based on sampling must use a representative sample, which is one from which every source of bias has been removed. That is where our Yale figure shows its worthlessness. It is also where a great many of the things you can read in newspapers and magazines reveal their inherent lack of meaning.

Although we use words such as achieving, wishing, and praying for enlightenment, ultimately we don’t acquire enlightenment from an external source. A more correct way to put it is discovering the enlightenment that has always been there. Enlightenment is part of our true nature. Our true nature is like a golden statue; however, it is still in its mold, which is like our defilements and ignorance. Because ignorance and emotion are not an inherent part of our nature, just as the mold is not part of the statue, there is such a thing as primordial purity. When the mold is broken, the statue emerges. When our defilements are removed, our true buddhanature is revealed.

[F]or your true nature lies, not concealed deep within you, but immeasurably high above you, or at least above that which you usually take yourself to be. Your true educators and formative teachers reveal to you what the true basic material of your being is, something in itself ineducable and in any case difficult of access, bound and paralysed: your educators can be only your liberators. That is the secret of all culture: it does not provide artificial limbs, wax noses or spectacles — that which can provide these things is, rather, only sham education. Culture is liberation, the removal of all the weeds, rubble and vermin that want to attack the tender buds of the plant.

(The most fascinating performer I knew in those days was a dame named Metcalfe who was a female female impersonator: To maintain the illusion and keep her job, she had to be a male impersonator when she wasn’t on. Onstage she wore a wig, which she would remove at the finish, revealing her mannish haircut. “Fooled you!” she would boom at the audience in her husky baritone. Then she would stride off to her dressing room and change back to men’s clothes. She fooled every audience she played to, and most of the managers she worked for, but her secret was hard to keep from the rest of the company. Every time she went to the men’s room, half the guys on the bill would pile in after her.)

Community, a place of healing and growth . . . The wound in all of us, and which we are all trying to flee, can become the place of meeting with God and with brothers and sisters; it can become the place of ecstasy and of the eternal wedding feast. The loneliness and feelings of inferiority which we are running away from become the place of liberation and salvation. There is always warfare in our hearts; there is always a struggle between pride and humility, hatred and love, forgiveness and the refusal to forgive, truth and the concealment of truth, openness and closedness. Each one of us is walking in that passage towards liberation, growing on the journey towards wholeness and healing. . . . We must not fear this vulnerable heart, with its closeness to sexuality and its capacity to hate and be jealous. We must not run from it into power and knowledge, seeking self-glory and independence. Instead, we must let God take his place there, purify it and enlighten it. As the stone is gradually removed from our inner tomb and the dirt is revealed, we discover that we are loved and forgiven; then under the power of love and of the Spirit, the tomb becomes a womb. A miracle seems to happen. . . . It is a liberation as the child in us is reborn and the selfish adult dies. Jesus said that if we do not change and become like little children, we cannot enter into the Kingdom. The revelation of love is for children, and not for wise and clever people.

Merritt stared in bemusement at the big, wrathful Scotsman. He was an extraordinary sight, more than six feet of muscle and brawn dressed in a thin wet shirt and trousers that clung as if they'd been glued to his skin. An irritable shiver, almost certainly from the chill of evaporating alcohol, ran over him. Scowling, he reached up to remove his flat cap, revealing a shaggy mop of hair, several months past a good cut. The thick locks were a beautiful cool shade of amber shot with streaks of light gold. He was handsome despite his unkempt state. Very handsome. His blue eyes were alert with the devil's own intelligence, the cheekbones high, the nose straight and strong. A tawny beard obscured the line of his jaw- perhaps concealing a weak chin?- she couldn't tell. Regardless, he was a stunner.

I am nine. We are bored and Karen is dying. We drove to Austin that summer so Sarah's dad- who described Karen as /the great and impossible love/ of his life, who taught us the word /lymphoma/ and then, the concept of the prefix, how it explains where the tumor lives- could say goodbye. The house is a rind spooned out by the onset of death, what's left in the medicine cabinet full of razors & we are hungry & alone & sitting on the living room floor where the light from a naked window slices the hardwood like a melon, brandishes each, individualfuzz on my scabbed calf a field of erect, yellow poppies & we have been alive as girls long enough to know to scowl at this reveal & what better time than now to practice removal. Once, I watched my mother skin a potato in six perfect strokes I remember this as Sarah teaches me to prop up my leg on the side of the tub and runs the blade along my thing, /See?/ she says, /Isn't that so much better?/ Before we left Albuquerque her father warned us, /She will have no hair/ a trait we have just begun to admire except, of course for the hair he is talking about we hold against our necks, that which will get us compliments or scouted in a mall, eventually cut off by our envious sisters while we sleep.

We all suffer wounds in our childhoods. We do what we have to do to protect ourselves, but we forget when we become adults that the armor made to survive our youth no longer serves us. It's for use in the last war, the struggles of childhood, not the war or the peace of the present and the future. Keeping that armor keeps us immature. We can't grow with it on. Yet removing it is painful. Taking it off means our true selves will be revealed.

The wrath of God is revealed from heaven against all ungodliness and unrighteousness of men who hold back the truth in unrighteousness; because that which may be known of God is manifest in them; for God has showed it unto them. For the invisible things of Him are from the creation of the world clearly seen— being understood by the things that are made— even His eternal power and Godhead, so that they are inexcusable.” Romans 1:18-20 In what sense does he pronounce them to be “inexcusable,” except with reference to such excuse as human pride is apt to allege in such words as, “If I had only known, I would have done it; did I not fail to do it because I was ignorant of it?” or, “I would do it if I knew how; but I do not know, therefore I do not do it”? All such excuse is removed from them when the precept is given them, or the knowledge is made manifest to them how to avoid sin.

Ta-da! Faerie!” Jack pointed at Reth, the very definition of beauty, leaning casually against the wall in a cream Victorian suit, the shirt open around his neck revealing perfectly sculpted collarbones, his golden hair just brushing along them. “Evelyn, love, there you are.” “I—You—and you?” I looked incredulously from Jack to Reth and back again. “This does not compute on so many levels.” Jack shrugged, shoving his hands sullenly in his pockets. “Reth found me, told me you were in trouble, so I agreed to help.” Reth cocked his head, giving Jack a curious look. “I seem to recall offering you the choice between having both yours hands removed or pulling Evelyn out of that abominable iron-lined prison.” Jack didn’t meet my eyes. “Like I said, I agreed to help.” I snorted. “Noble, as always.” Reth held out his elbow. “Are we quite ready to go? I, for one, would rather not spend much time here. Tasteless décor, and the lighting doesn’t do your complexion any favors, Evelyn.” “Oh, for the love, you two are not in charge! And I don’t trust either one of you for a stroll down the hall, much less through the Faerie Paths!” Reth fixed his eyes on mine. “You have my word that you will come to no harm while in my care.” He waved a hand at Jack. “And you have my word that if he does anything I find even so much as mildly annoying, he’ll never walk again.

psychopathy of surgeons; the most audacious and godlike healers, who were also the only group of people encouraged to slice open human bodies, saw off limbs, cut out flesh, remove organs and excise brain tissue, operating at the edge of paralysis, stroke and haemorrhage. It was a profession that seemed to fuse compassion and brutality, without having to reveal which was the dominant impulse, as long as both were accompanied by a high degree of precision.

I ask people of the world and children of light to start reflecting the stories of their souls to vibrate wisdom around the earth. Pick up a paintbrush or microphone. Press the inks of your pens to paper or tap words onto your screens, and start sharing what you know and have learned with the masses. Turn your personal painting into a piece of the earth's puzzle so that our unified assemblage of thoughts, experiences and lessons reveal common truths that cannot be denied. Imagine the changes that could happen if everyone suddenly stopped acting like someone else, became true to themselves, and celebrated the beauty of their uniqueness? Only after people have willingly removed their masks and costumes, and have begun pouring light from their hearts to reveal their vulnerability, dreams and pains, will we be able to see that beneath the surface we are all the same. After all, how can the world collectively fight for Truth, if soldiers in its army are void of truth? We must first all be true by putting truth in our words and actions. And to do so, everyone must learn to think and react with their conscience. Imagine what Truth could do to neutralize the clutches of evil once this black and white world suddenly became embraced by a strong rainbow of loud powerful voices. We could put color back into every home, every school, every industry, every nation, and every garden on earth where flowers have been crushed by corruption.

Creating instances of david, john, pat, & steve in Setup moves characters out of the individual test methods, but doesn’t provide us any other advantage. It also comes with the conceptual overhead of each Customer being created, whether or not it’s used. By adding a level of indirection we’ve removed characters from tests, but we’ve forced ourselves to remember who has what rentals. Removing a setup method almost always reveals an opportunity for a local or global improvement within a universe.

Rey had Begged The Vision to Reveal her parents, and 2 dark shadows had approached the mirror and merged into one figure, which matched it's hand to hers. but when the frost over the glass cleared. She saw only... herself. "i thought i'd find answers here" She said, forlorn I Was Wrong" 'I'd never felt so alone". 'you're not alone" Kylo whispered. "neither are you" She told Him, 'it isn't too late". She held out a hand and he removed his glove and reached for her. their fingers's touched and a Tear Slipped down Rey's cheek. just then, Luke burst through the door of her hut, Saw the Force Vision of Kylo and Yelled 'Stop"!!!

I have read in a Hindoo book, that "there was a king's son, who, being expelled in infancy from his native city, was brought up by a forester, and, growing up to maturity in that state, imagined himself to belong to the barbarous race with which he lived. One of his father's ministers having discovered him, revealed to him what he was, and the misconception of his character was removed, and he knew himself to be a prince. So soul," continues the Hindoo philosopher, "from the circumstances in which it is placed, mistakes its own character, until the truth is revealed to it by some holy teacher, and then it knows itself to be Brahme.

The couple were thus revealed to me clearly: both removed their cloaks, and there was ‘the Varens,’ shining in satin and jewels,—my gifts of course,—and there was her companion in an officer’s uniform; and I knew him for a young roué of a vicomte—a brainless and vicious youth whom I had sometimes met in society, and had never thought of hating because I despised him so absolutely. On recognising him, the fang of the snake Jealousy was instantly broken; because at the same moment my love for Céline sank under an extinguisher. A woman who could betray me for such a rival was not worth contending for; she deserved only scorn; less, however, than I, who had been her dupe.

John Isidore said, “I found a spider.” The three androids glanced up, momentarily moving their attention from the TV screen to him. “Let’s see it,” Pris said. She held out her hand. Roy Baty said, “Don’t talk while Buster is on.” “I’ve never seen a spider,” Pris said. She cupped the medicine bottle in her palms, surveying the creature within. “All those legs. Why’s it need so many legs, J. R.?” “That’s the way spiders are,” Isidore said, his heart pounding; he had difficulty breathing. “Eight legs.” Rising to her feet, Pris said, “You know what I think, J. R.? I think it doesn’t need all those legs.” “Eight?” Irmgard Baty said. “Why couldn’t it get by on four? Cut four off and see.” Impulsively opening her purse, she produced a pair of clean, sharp cuticle scissors, which she passed to Pris. A weird terror struck at J. R. Isidore. Carrying the medicine bottle into the kitchen, Pris seated herself at J. R. Isidore’s breakfast table. She removed the lid from the bottle and dumped the spider out. “It probably won’t be able to run as fast,” she said, “but there’s nothing for it to catch around here anyhow. It’ll die anyway.” She reached for the scissors. “Please,” Isidore said. Pris glanced up inquiringly. “Is it worth something?” “Don’t mutilate it,” he said wheezingly. Imploringly. With the scissors, Pris snipped off one of the spider’s legs. In the living room Buster Friendly on the TV screen said, “Take a look at this enlargement of a section of background. This is the sky you usually see. Wait, I’ll have Earl Parameter, head of my research staff, explain their virtually world-shaking discovery to you.” Pris clipped off another leg, restraining the spider with the edge of her hand. She was smiling. “Blowups of the video pictures,” a new voice from the TV said, “when subjected to rigorous laboratory scrutiny, reveal that the gray backdrop of sky and daytime moon against which Mercer moves is not only not Terran—it is artificial.” “You’re missing it!” Irmgard called anxiously to Pris; she rushed to the kitchen door, saw what Pris had begun doing. “Oh, do that afterward,” she said coaxingly. “This is so important, what they’re saying; it proves that everything we believed—” “Be quiet,” Roy Baty said. “—is true,” Irmgard finished. The TV set continued, “The ‘moon’ is painted; in the enlargements, one of which you see now on your screen, brush strokes show. And there is even some evidence that the scraggly weeds and dismal, sterile soil—perhaps even the stones hurled at Mercer by unseen alleged parties—are equally faked. It is quite possible in fact that the ‘stones’ are made of soft plastic, causing no authentic wounds.” “In other words,” Buster Friendly broke in, “Wilbur Mercer is not suffering at all.” The research chief said, “We at last managed, Mr. Friendly, to track down a former Hollywood special-effects man, a Mr. Wade Cortot, who flatly states, from his years of experience, that the figure of ‘Mercer’ could well be merely some bit player marching across a sound stage. Cortot has gone so far as to declare that he recognizes the stage as one used by a now out-of-business minor moviemaker with whom Cortot had various dealings several decades ago.” “So according to Cortot,” Buster Friendly said, “there can be virtually no doubt.” Pris had now cut three legs from the spider, which crept about miserably on the kitchen table, seeking a way out, a path to freedom. It found none.

There was one monk who never spoke up. His name was Vappa, and he seemed the most insecure about Gautama coming back to life. When he was taken aside and told that he would be enlightened, Vappa greeted the news with doubt. “If what you tell me is true, I would feel something, and I don’t,” he said. “When you dig a well, there is no sign of water until you reach it, only rocks and dirt to move out of the way. You have removed enough; soon the pure water will flow,” said Buddha. But instead of being reassured, Vappa threw himself on the ground, weeping and grasping Buddha’s feet. “It will never happen,” he moaned. “Don’t fill me with false hope.” “I’m not offering hope,” said Buddha. “Your karma brought you to me, along with the other four. I can see that you will soon be awake.” “Then why do I have so many impure thoughts?” asked Vappa, who was prickly and prone to outbursts of rage, so much so that the other monks were intimidated by him. “Don’t trust your thoughts,” said Buddha. “You can’t think yourself awake.” “I have stolen food when I was famished, and there were times when I stole away from my brothers and went to women,” said Vappa. “Don’t trust your actions. They belong to the body,” said Buddha. “Your body can’t wake you up.” Vappa remained miserable, his expression hardening the more Buddha spoke. “I should go away from here. You say there is no war between good and evil, but I feel it inside. I feel how good you are, and it only makes me feel worse.” Vappa’s anguish was so genuine that Buddha felt a twinge of temptation. He could reach out and take Vappa’s guilt from his shoulders with a touch of the hand. But making Vappa happy wasn’t the same as setting him free, and Buddha knew he couldn’t touch every person on earth. He said, “I can see that you are at war inside, Vappa. You must believe me when I say that you’ll never win.” Vappa hung his head lower. “I know that. So I must go?” “No, you misunderstand me,” Buddha said gently. “No one has ever won the war. Good opposes evil the way the summer sun opposes winter cold, the way light opposes darkness. They are built into the eternal scheme of Nature.” “But you won. You are good; I feel it,” said Vappa. “What you feel is the being I have inside, just as you have it,” said Buddha. “I did not conquer evil or embrace good. I detached myself from both.” “How?” “It wasn’t difficult. Once I admitted to myself that I would never become completely good or free from sin, something changed inside. I was no longer distracted by the war; my attention could go somewhere else. It went beyond my body, and I saw who I really am. I am not a warrior. I am not a prisoner of desire. Those things come and go. I asked myself: Who is watching the war? Who do I return to when pain is over, or when pleasure is over? Who is content simply to be? You too have felt the peace of simply being. Wake up to that, and you will join me in being free.” This lesson had an immense effect on Vappa, who made it his mission for the rest of his life to seek out the most miserable and hopeless people in society. He was convinced that Buddha had revealed a truth that every person could recognize: suffering is a fixed part of life. Fleeing from pain and running toward pleasure would never change that fact. Yet most people spent their whole lives avoiding pain and pursuing pleasure. To them, this was only natural, but in reality they were becoming deeply involved in a war they could never win.

I had wanted my spirit quest to answer questions for me. More than that, I needed it to reveal my questions to me, then answer them. What a burden to put on travel, which in itself is ignorant and indifferent. It becomes so hard to just enjoy the thing as it happens. We make the journey about arrival, not travel. We are so goal focused... Of course, goals help us get a lot done. But they often remove our attention from the experience to the achievement. When we arrive at the goal, we think, then we will be happy. When we finally get there, we can celebrate and have fun. When I get that job, I'll be fulfilled then. When I get married, then I will be happy. The Eden we pine for is not under our own feet or bike tires, but over the next mountain.

Tell me what to do," she said, the words blowing against him. Whatever sanity Ross had left promptly burned to cinders. He gasped out instructions, his hands trembling as he clasped her head. "Use your tongue on the tip... yes... now take as much as you can in your... oh, God..." Sophia's fervor more than made up for her lack of experience. She did things that Eleanor would never have tried, tugging at his aching flesh, her velvety tongue swirling and lapping. Ross sank to his knees and pulled at her clothes, tearing them, and she gave a breathless laugh at his roughness. His mouth caught greedily at hers, while she wriggled to help him strip the shredded gown down her legs. A primal sound of satisfaction escaped him when Sophia's naked body was finally revealed. He lifted her to the bed, pausing only to remove his trousers before he joined her. Eagerly she slid between his legs and took his sex into her mouth once more, resisting his efforts to bring her face up to his. Groaning repeatedly, he surrendered to her ministrations, his fingers tangling in the locks of her hair. However, he was not satisfied for long- he wanted more, he craved the taste of her. Impatiently he seized her hips, maneuvering her until she was positioned at his mouth. He buried his face amid the intimate curls, his hands gripping her thighs as she jerked with surprise. He searched her with his tongue, licking deeply into the seam of moist folds. Avidly he hunted for the tiny engorged peak where her pleasure was concentrated. Finding it, he nibbled, stroked, darted his tongue at it, as he felt her stiffen in approaching climax. He backed off, gentling, while she moaned pleadingly around his cock. Twice more he brought her to the edge, making her suffer, tormenting until she responded with desperate tugs of her mouth. Each time Sophia drew on him, Ross sank his tongue deep inside her, matching his rhythm to hers, until she shuddered hard as her pleasure finally reached its zenith. She cried out against his groin, her mouth still clamped around him. His own culmination approached rapidly, and he moved his hands to her head. But she resisted his attempts to dislodge her, and the silly strokes of her tongue became too much to bear. The climax broke over him, and he arched and gasped as he was consumed in an explosion of pure white fire.

This act of whistleblowing was not like other acts of whistleblowing. Historically, whistleblowers reveal abuse of power that is surprising and shocking to the public. The Trump-Ukraine story was shocking but in no way surprising: it was in character, and in keeping with a pattern of actions. The incident that the whistleblower chose to report was not the worst thing that Trump had done. Installing his daughter and her husband in the White House was worse. Inciting violence was worse. Unleashing war on immigrants was worse. Enabling murderous dictators the world over was worse. The two realities of Trump’s America—democratic and autocratic—collided daily in the impeachment hearings. In one reality, Congress was following due process to investigate and potentially remove from office a president who had abused power. In the other reality, the proceedings were a challenge to Trump’s legitimate autocratic power. The realities clashed but still did not overlap: to any participant or viewer on one side of the divide, anything the other side said only reaffirmed their reality. The realities were also asymmetrical: an autocratic attempt is a crisis, but the logic and language of impeachment proceedings is the logic and language of normal politics, of vote counting and procedure. If it had succeeded in removing Trump from office, it would have constituted a triumph of institutions over the autocratic attempt. It did not. The impeachment proceedings became merely a part of the historical record, a record of only a small part of the abuse that is Trumpism.

Blake took off his jacket and blanketed her undergarments on the ground. He unbuttoned his shirt with the carelessness of a man standing in front of his dresser. His hands never hitched. Livia wanted to cheer as he revealed his chest to the sun. But Blake had other plans. He put his chest against hers, and his sun-drenched hands ran from her shoulders to her lower back, pulling her to him with a hard jerk. He was a gentleman, but not necessarily a gentle lover. Their hearts beat as if they were trying to touch from the inside out. Blake ghost-kissed Livia, not quite letting their lips touch. She felt his hot mint breath on her cheek. Blake reached for his pants, and Livia longed to release the button for him, but he needed to do this. He removed his pants and boxer briefs in one swift motion. He kicked off his socks and shoes. All that remained was the mask. Blake and Livia stood apart for a moment before he gathered her again in his arms. With no more material between their bodies, he touched every part of her. He spun her so her back pressed against his chest and he could warm her breasts with his hands. “I always wanted to know if your lips were the same color as your nipples. But they’re not. I think the sun has faded your lips just a bit.” Blake’s liquid silk voice tickled her neck. Livia could feel the scratch of the ski mask. She remembered that the first time she’d heard his voice it was just like this, from behind her. She begged her hands not to remove his mask. They were having a hard time listening. She squirmed until she and Blake were chest to chest again. She kissed his shoulder instead of his mouth. Blake was glorious naked. Powerful.

You, my dear, do not know how to have fun." "I do, too!" "You do not. You are as bad as Lucien. And do you know something? I think it's time someone showed you how to have fun. Namely, me. You can worry all you like about our situation tomorrow, but tonight ... tonight I'm going to make you laugh so hard that you'll forget all about how afraid of me you are." "I am not afraid of you!" "You are." And with that, he pushed his chair back, stalked around the table, and in a single easy movement, swept her right out of her chair and into his arms. "Gareth!  Put me down!" He only laughed, easily carrying her toward the bed. "Gareth, I am a grown woman!" "You are a grown woman who behaves in a manner far too old for her years," he countered, still striding toward the bed. "As the wife of a Den member, that just will not do." "Gareth, I don't want — I mean, I'm not ready for that!" "That? Who said anything about that?"  He tossed her lightly onto the bed. "Oh, no, my dear Juliet. I'm not going to do that —" She tried to scoot away. "Then what are you going to do?" "Why, I'm going to wipe that sadness out of your eyes if only for tonight. I'm going to make you forget your troubles, forget your fears, forget everything but me. And you know how I'm going to do that, O dearest wife?"  He grabbed a fistful of her petticoats as she tried to escape. "I'm going to tickle you until you giggle ... until you laugh ... until you're hooting so loudly that all of London hears you!" He fell upon the bed like a swooping hawk, and Juliet let out a helpless shriek as his fingers found her ribs and began tickling her madly. "Stop!  We just ate!  You'll make me sick!" "What's this? Your husband makes you sick?" "No, it's just that — aaaoooooo!" He tickled her harder. She flailed and giggled and cried out, embarrassed about each loud shriek but helpless to prevent them. He was laughing as hard as she. Catching one thrashing leg, he unlaced her boot and deftly removed it. She yelped as his fingers found the sensitive instep, and she kicked out reflexively. He neatly ducked just in time to avoid having his nose broken, catching her by the ankle and tickling her toes, her soles, her arch through her stockings. "Stop, Gareth!"  She was laughing so hard, tears were streaming from her eyes. "Stop it, damn it!" Thank goodness Charlotte, worn out by her earlier tantrum, was such a sound sleeper! The tickling continued. Juliet kicked and fought, her struggles tossing the heavy, ruffled petticoats and skirts of her lovely blue gown halfway up her thigh to reveal a long, slender calf sheathed in silk. She saw his gaze taking it all in, even as he made a grab for her other foot. "No!  Gareth, I shall lose my supper if you keep this up, I swear it I will — oooahhhhh!" He seized her other ankle, yanked off the remaining boot, and began torturing that foot as well, until Juliet was writhing and shrieking on the bed in a fit of laughter. The tears streamed down her cheeks, and her stomach ached with the force of her mirth. And when, at last, he let up and she lay exhausted across the bed in a twisted tangle of skirts, petticoats, and chemise, her chest heaving and her hair in a hopeless tumbled-down flood of silken mahogany beneath her head, she looked up to see him grinning down at her, his own hair hanging over his brow in tousled, seductive disarray.

But he was not beyond it, he knew, and would never be. Beneath the numbness, the indifference, the removal, it was there, intense and steady; it had always been there. In his youth he had given it freely, without thought; he had given it to the knowledge that had been revealed to him--how many years ago?--by Archer Sloane; he had given it to Edith, in those first blind foolish days of his courtship and marriage; and he had given it to Katherine, as if it had never been given before. He had, in odd ways, given it to every moment of his life, and had perhaps given it most fully when he was unaware of his giving. It was a passion neither of the mind nor of the flesh; rather, it was a force that comprehended them both, as if they were but the matter of love, its specific substance. To a woman or to a poem, it said simply: Look! I am alive.

Throughout the Scriptures, God gives us constant reminders of his vastness and majesty. He reveals and invites us into relationship, but he never allows us to forget how big he is. In the Old Testament, his name served that purpose. So did the fact that he appeared to people without form. But the Israelites couldn’t handle a God that awesome, and they set about, time and again, to reduce him to a more manageable size. This has always been the temptation of the people of God—to tame him. He increases mystery; we desire to remove it. He introduces paradox; we seek to solve it. We, like the Israelites before us, want a God who is understandable and predictable and safe. We want a God who makes sense and operates according to generally accepted accounting principles. But instead, we meet YHWH and his son, Ye’shua, who don’t play by our rules.3

Now, as it were, the Olympic magic mountain reveals itself and shows us its roots. The Greek knew and felt the terror and horrors of existence: in order to be able to live at all, he must have placed in front of him the gleaming dream birth of the Olympians. That immense distrust of the titanic forces of nature, that Moira [Fate]enthroned mercilessly above everything which could be known, that vulture of the great friend of man, Prometheus, that fatal lot of wise Oedipus, that family curse on the House of Atreus, which compelled Orestes to kill his mother, in short, that entire philosophy of the woodland god, together with its mythical illustrations, from which the melancholy Etruscans died off — that was overcome time after time by the Greeks, or at least hidden and removed from view, through the artistic middle world [Mittelwelt] of the Olympians.

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

The hatch, removed from the top of the works, now afforded a wide hearth in front of them. Standing on this were the Tartarean shapes of the pagan harpooneers, always the whale-ship's stokers. With huge pronged poles they pitched hissing masses of blubber into the scalding pots, or stirred up the fires beneath, till the snaky flames darted, curling, out of the doors to catch them by the feet. The smoke rolled away in sullen heaps. To every pitch of the ship there was a pitch of the boiling oil, which seemed all eagerness to leap into their faces. Opposite the mouth of the works, on the further side of the wide wooden hearth, was the windlass. This served for a sea-sofa. Here lounged the watch, when not otherwise employed, looking into the red heat of the fire, till their eyes felt scorched in their heads. Their tawny features, now all begrimed with smoke and sweat, their matted beards, and the contrasting barbaric brilliancy of their teeth, all these were strangely revealed in the capricious emblazonings of the works. As they narrated to each other their unholy adventures, their tales of terror told in words of mirth; as their uncivilized laughter forked upwards out of them, like the flames from the furnace; as to and fro, in their front, the harpooneers wildly gesticulated with their huge pronged forks and dippers; as the wind howled on, and the sea leaped, and the ship groaned and dived, and yet steadfastly shot her red hell further and further into the blackness of the sea and the night, and scornfully champed the white bone in her mouth, and viciously spat round her on all sides; then the rushing Pequod, freighted with savages, and laden with fire, and burning a corpse, and plunging into that blackness of darkness, seemed the material counterpart of her monomaniac commander's soul.

Although, since days when we had been at school together, I had been seeing him on and off—very much on and off—for more than twenty years by this time, I found when I worked under him there were still comparatively unfamiliar sides to Widmerpool. Like most persons viewed through the eyes of a subordinate, his nature was to be appreciated with keener insight from below. This new angle of observation revealed, for example, how difficult he was to work with, particularly on account of a secretiveness that derived from perpetual fear, almost obsession, that tasks completed by himself might be attributed to the work of someone else. On that first morning at Division, Widmerpool spoke at length of his own methods. He was already sitting at his table when I arrived in the room. Removing his spectacles, he began to polish them vigorously, assuming at the same time a manner of hearty military geniality.

In July 2016, Atlanta mayor Kasim Reed invoked King’s spirit and the power of free speech but then explained to reporters the large police presence at demonstrations following police killings of Alton Sterling and Philando Castile: “Dr. King would never take a highway.”21 There is something deeply ahistorical and ironic to call for voices muted, tactics softened, disruption avoided, and more honorable spokesmen located, when these very criticisms were lobbed at the civil rights movement as well. And there is something convenient, too—a way of justifying remove, by making it seem as if people would join movements such as BLM if the upstanding likes of Rosa Parks and Martin Luther King were part of it, but these new movements were just going about it the wrong way. Looking more deeply into the Black freedom struggle challenges such misuses of civil rights history and reveals the politics behind this mythmaking.

Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect to be removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

— and then you’re in serious trouble, very serious trouble, and you know it, finally, deadly serious trouble, because this Substance you thought was your one true friend, that you gave up all for, gladly, that for so long gave you relief from the pain of the Losses your love of that relief caused, your mother and lover and god and compadre, has finally removed its smily-face mask to reveal centerless eyes and a ravening maw, and canines down to here, it’s the Face In The Floor, the grinning root-white face of your worst nightmares, and the face is your own face in the mirror, now, it’s you, the Substance has devoured or replaced and become you, and the puke-, drool-and Substance-crusted T-shirt you’ve both worn for weeks now gets torn off and you stand there looking and in the root-white chest where your heart (given away to It) should be beating, in its exposed chest’s center and center-less eyes is just a lightless hole, more teeth, and a beckoning taloned hand dangling something irresistible, and now you see you’ve been had, screwed royal, stripped and fucked and tossed to the side like some stuffed toy to lie for all time in the posture you land in. You see now that It’s your enemy and your worst personal nightmare and the trouble It’s gotten you into is undeniable and you still can’t stop. Doing the Substance now is like attending Black Mass but you still can’t stop, even though the Substance no longer gets you high. You are, as they say, Finished. You cannot get drunk and you cannot get sober; you cannot get high and you cannot get straight. You are behind bars; you are in a cage and can see only bars in every direction. You are in the kind of a hell of a mess that either ends lives or turns them around. You are at a fork in the road that Boston AA calls your Bottom, though the term is misleading, because everybody here agrees it’s more like someplace very high and unsupported: you’re on the edge of something tall and leaning way out forward….

Work, worry, toil and trouble are certainly the lot of almost all throughout their lives. But if all desires were fulfilled as soon as they arose, how then would people occupy their lives and spend their time? Suppose the human race were removed to Utopia where everything grew automatically and pigeons flew about ready-roasted; where everyone at once found his sweetheart and had no difficulty in keeping her; then people would die of boredom or hang themselves; or else they would fight, throttle, and murder one another and so cause themselves more suffering than is now laid upon them by nature…And what is the most terrible thing about boredom? Why do we rush to dispel it? Because it is a distraction-free state which soon reveals underlying unpalatable truths about existence-our insignificance, our meaningless existence, our inexorable progression to deterioration and death. Hence, what is human life other than an endless cycle of wanting, satisfaction, boredom, and then wanting again? Is that true for all life forms? Worse for humans…because as intelligence increases, so does the intensity of suffering.

I have never ceased to be fascinated by feminine beauty. In a man, beauty, if it exists, is usually simple; a complete harmony of physical qualities and behaviour all acting together as a whole. The slightest flaw causes it to disappear. In women, beauty is more complex. Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or a form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

She began peeling off her pants. Whatever Arthur's concerns, she was safe and in one piece. One very sexy, beautiful piece. Heat flared through the bond and she sucked in a breath. "Planning on taking a shower?" I approached slowly, my face revealing every intimate thought on my mind. "I---yes." Her exhaustion was lifting, replaced with a knowing smile. "Is that a problem?" "Not at all." I closed the distance between us, removing my shirt. "In fact, I might just need a shower myself." "Do you want to go first?" she teased. "I'm in no hurry." "No, no, I won't delay your shower." I wrapped my arms around her, unfastening her bra. "Why don't we take one together?" A playful smile crossed her lips. "I don't know, that seems terribly inefficient." "Nonsense." I helped her remove her bra and then slipped the panties down her legs. "I will show you just how efficient I can be." She moved a hand to my chest, catching her lower lip with her teeth. "Well, you can't shower in your suit." She leaned up to kiss me, her fingers working on my buttons as I laughed against her mouth. "Eager?" "Shut up." I scooped her off her feet as her laughter carried through to the bathroom, where I planned to assist her in a very slow and inefficient shower.

The Necessary Privilege Not to feel is to stop the heart from breathing. So often, we war against sadness as if it were an unwanted germ, and pine after happiness as if it were some promised Eden, whose gate is keyed to the one secret flaw we need to rectify in order to be worthy. Even our Constitution attempts to rescue us from the hard full journey of individuation, ensuring what no government can ensure, the soul's contentment; suggesting that happiness is our inalienable right, while implying that to experience sadness leaves us somehow deprived. Yet it is no mistake that to suffer means to feel keenly. For to feel deeply and precisely with full awareness is what opens us to both joy and sorrow. It is the capacity to feel keenly that reveals the meaning in our experiences. If you are thirsty, you can't dip your face to the stream and say, “I'll only drink the hydrogen and not the oxygen.” If you remove one from the other, the water cannot remain water. The life of feeling is no different. We cannot drink only of happiness or sorrow and have life remain life. The truth is, that as the lungs make use of the air we breathe, the heart makes use of the things we experience. Thus, to be alive is to feel. This is our right. To feel keenly is our necessary privilege.

There was also a package wrapped in pale blue paper and tied with a matching ribbon. Picking up a small folded note that had been tucked under the ribbon, Beatrix read: A gift for your wedding night, darling Bea. This gown was made by the most fashionable modiste in London. It is rather different from the ones you usually wear, but it will be very pleasing to a bridegroom. Trust me about this. -Poppy Holding the nightgown up, Beatrix saw that it was made of black gossamer and fastened with tiny jet buttons. Since the only nightgowns she had ever worn had been of modest white cambric or muslin, this was rather shocking. However, if it was what husbands liked... After removing her corset and her other underpinnings, Beatrix drew the gown over her head and let a slither over her body in a cool, silky drift. The thin fabric draped closely over her shoulders and torso and buttoned at the waist before flowing to the ground in transparent panels. A side slit went up to her hip, exposing her leg when she moved. And her back was shockingly exposed, the gown dipping low against her spine. Pulling the pins and combs from her hair, she dropped them into the muslin bag in the trunk. Tentatively she emerged from behind the screen. Christopher had just finished pouring two glasses of champagne. He turned toward her and froze, except for his gaze, which traveled over her in a burning sweep. "My God," he muttered, and drained his champagne. Setting the empty glass aside, he gripped the other as if he were afraid it might slip through his fingers. "Do you like my nightgown?" Beatrix asked. Christopher nodded, not taking his gaze from her. "Where's the rest of it?" "This was all I could find." Unable to resist teasing him, Beatrix twisted and tried to see the back view. "I wonder if I put it on backward..." "Let me see." As she turned to reveal the naked line of her back, Christopher drew in a harsh breath. Although Beatrix heard him mumble a curse, she didn't take offense, deducing that Poppy had been right about the nightgown. And when he drained the second glass of champagne, forgetting that it was hers, Beatrix sternly repressed a grin. She went to the bed and climbed onto the mattress, relishing the billowy softness of its quilts and linens. Reclining on her side, she made no attempt to cover her exposed leg as the gossamer fabric fell open to her hip. Christopher came to her, stripping off his shirt along the way. The sight of him, all that flexing muscle and sun-glazed skin, was breathtaking. He was a beautiful man, a scarred Apollo, a dream lover. And he was hers.

Two years after the accident, the USSR acknowledged that the Chernobyl disaster had so far cost them 11 billion Roubles (at a time when a Rouble wasn’t far off the value of a Dollar), while Gorbachev himself admitted a figure of 18 billion in 2006. That does not include a lot of secondary expenses, and even then it appears to be a significant under-estimation, based on a report released by the Belarus Foreign Ministry in 2009. It revealed that the Government there still spends roughly $1 million daily on the accident, and, “damage caused by the Chernobyl disaster is estimated at some $235 billion. However, the overall amount of money that Belarus and the international community invested into the recovery amounts to just 8 per cent of the total damage.275” The cost was catastrophic for the Soviet economy, as were its cascading effects on the coal and hydro energy industries. Soon after this, the oil price crashed to around half of its previous value, damaging the economy still further. The accident gave Gorbachev the excuse he needed to remove many high-ranking military and political opponents to his more transparent vision for the Communist Party, helping to further usher in the era of ‘glasnost’ - transparency. The USSR never recovered; Chernobyl is seen as one of the primary catalysts behind its collapse.

By the middle of the 17th century in Japan the concept of focus had evolved to a high level of sophistication and had taken on the psychological overtones that we will examine later in this chapter. In his classic on strategy, A Book of Five Rings (1645), the samurai who is best known in the West, Miyamoto Musashi, removed the concept from the physical world entirely by designating the spirit of the opponent as the focus: Do not even consider risking a decision by cold steel until you have defeated the enemy’s will to fight.59 This is a revealing statement by a man reported to have won some sixty bouts, virtually all of which ended in the death of his opponent (not surprising, when you consider that the samurai long sword, the tachi, was a four foot blade of steel, sharp as a modern razor, and strong enough to chop cleanly through a water pipe.) Once you accept Musashi’s dictum as a strategic principle, then you might ask how to carry it out, how to actually defeat the opponent’s spirit. Musashi was no mystic, and he grounded all his methods in real actions his students could take. We will encounter him and his techniques many times in this book. The ability to rapidly shift the focus of one’s efforts is a key element in how a smaller force defeats a larger, since it enables the smaller force to create and exploit opportunities before the larger force can marshal reinforcements.

and the two of you started dating… he proposed on New Year’s Eve and you married in April of the following year.’ I nod, twisting the wedding ring on my finger. ‘And, just to confirm, you had no suspicion that he was anyone other than Dominic Stephen Gill?’ I think back to the little anomalies. The tiny signs that I was only too happy to ignore. ‘No, not at all,’ I say. ‘I’d be more than happy to take a lie detector test to that effect.’ For Christ sake, why did you say that? I ask myself. What do you think this is, an episode of Law and Order? DS Sutherland’s sorrowful expression returns, as he closes the cover of the file. ‘That won’t be necessary, Ms Palmer.’ April arrives, with its cloud of blossom and canopy of acid-bright greenery. I sign the documents selling my interest in Comida Catering Ltd and bank a substantial sum of money. I attend my first antenatal ultrasound appointment as Alice Palmer, having first removed the rings from my left hand and shoved them into the back of a drawer. And I receive a Metropolitan Police compliment slip, with three handwritten words Please See Attached. The attached is a formal document, a ‘Recorded Crime Outcome’, confirming that there would be sufficient evidence to charge the individual using the alias Ben MacAlister with the murder of Dominic Stephen Gill, if said individual were still alive. A check of the envelope reveals nothing more. I take out my phone and

The doorway into the silent land is a wound. Silence lays bare this wound. We do not journey far along the spiritual path before we get some sense of the wound of the human condition, and this is precisely why not a few abandon a contemplative practice like meditation as soon as it begins to expose this wound; they move on instead to some spiritual entertainment that will maintain distraction. Perhaps this is why the weak and wounded, who know very well the vulnerability of the human condition, often have an aptitude for discovering silence and can sense the wholeness and healing that ground this wound. There is something seductive about the contemplative path. “I am going to seduce her and lead her into the desert and speak to her heart” (Hosea 2:14), says Yahweh to Israel. It is tempting to think it is a superior path. More often, however, the seduction is to think we can use our practice of contemplation as a way to avoid facing our woundedness: if we can just go deeply enough into contemplation, we won’t struggle any longer. It is common enough to find people taking a cosmetic view of contemplation, and then, after considerable time and dedication to contemplative practice, discover that they still have the same old warts and struggles they hoped contemplation would remove or hide. They think that somewhere they must have gone wrong. Certainly there is deep conversion, healing, and unspeakable wholeness to be discovered along the contemplative path. The paradox, however, is that this healing is revealed when we discover that our wound and the wound of God are one wound.

Support for Miller’s concerns came from an unlikely source in the person of Matt Taibbi, a veteran journalist who had written two best-selling anti-Trump books. In an article published five days after Miller’s interview and titled “We’re in a Permanent Coup,” he warned of the threat to America’s democratic order posed by the deep-state conspiracy: “The Trump presidency is the first to reveal a full-blown schism between the intelligence community and the White House. Senior figures in the CIA, NSA, FBI and other agencies made an open break from their would-be boss before Trump’s inauguration, commencing a public war of leaks that has not stopped. “My discomfort in the last few years, first with Russiagate and now with Ukrainegate and impeachment, stems from the belief that the people pushing hardest for Trump’s early removal are more dangerous than Trump. Many Americans don’t see this because they’re not used to waking up in a country where you’re not sure who the president will be by nightfall. They don’t understand that this predicament is worse than having a bad president.”213 This warning from Taibbi was echoed by another liberal critic of Trump—Harvard law professor Alan Dershowitz. In a talk show appearance on New York’s AM 970 radio on Sunday, November 10, 2019, Dershowitz said, “Whether you’re a Democrat or a Republican, whether you’re from New York or the middle of the country, you should be frightened by efforts to try to create crimes out of nothing. . . . It reminds me of what Lavrentiy Beria, the head of the KGB, said to Stalin. He said, ‘Show me the man, and I’ll find you the crime,’ by which he really meant, ‘I’ll make up the crime.’ And so the Democrats are now making up crimes.

JANUARY 26 Being Kind-I You often say, “I would give, but only to the deserving.” The trees in your orchard say not so, nor the flocks in your pastures. They give that they may live, for to withhold is to perish. —KAHLIL GIBRAN The great and fierce mystic William Blake said, There is no greater act than putting another before you. This speaks to a selfless giving that seems to be at the base of meaningful love. Yet having struggled for a lifetime with letting the needs of others define me, I've come to understand that without the healthiest form of self-love—without honoring the essence of life that this thing called “self” carries, the way a pod carries a seed—putting another before you can result in damaging self-sacrifice and endless codependence. I have in many ways over many years suppressed my own needs and insights in an effort not to disappoint others, even when no one asked me to. This is not unique to me. Somehow, in the course of learning to be good, we have all been asked to wrestle with a false dilemma: being kind to ourselves or being kind to others. In truth, though, being kind to ourselves is a prerequisite to being kind to others. Honoring ourselves is, in fact, the only lasting way to release a truly selfless kindness to others. It is, I believe, as Mencius, the grandson of Confucius, says, that just as water unobstructed will flow downhill, we, given the chance to be what we are, will extend ourselves in kindness. So, the real and lasting practice for each of us is to remove what obstructs us so that we can be who we are, holding nothing back. If we can work toward this kind of authenticity, then the living kindness—the water of compassion—will naturally flow. We do not need discipline to be kind, just an open heart. Center yourself and meditate on the water of compassion that pools in your heart. As you breathe, simply let it flow, without intent, into the air about you. JANUARY 27 Being Kind-II We love what we attend. —MWALIMU IMARA There were two brothers who never got along. One was forever ambushing everything in his path, looking for the next treasure while the first was still in his hand. He swaggered his shield and cursed everything he held. The other brother wandered in the open with very little protection, attending whatever he came upon. He would linger with every leaf and twig and broken stone. He blessed everything he held. This little story suggests that when we dare to move past hiding, a deeper law arises. When we bare our inwardness fully, exposing our strengths and frailties alike, we discover a kinship in all living things, and from this kinship a kindness moves through us and between us. The mystery is that being authentic is the only thing that reveals to us our kinship with life. In this way, we can unfold the opposite of Blake's truth and say, there is no greater act than putting yourself before another. Not before another as in coming first, but rather as in opening yourself before another, exposing your essence before another. Only in being this authentic can real kinship be known and real kindness released. It is why we are moved, even if we won't admit it, when strangers let down and show themselves. It is why we stop to help the wounded and the real. When we put ourselves fully before another, it makes love possible, the way the stubborn land goes soft before the sea. Place a favorite object in front of you, and as you breathe, put yourself fully before it and feel what makes it special to you. As you breathe, meditate on the place in you where that specialness comes from. Keep breathing evenly, and know this specialness as a kinship between you and your favorite object. During your day, take the time to put yourself fully before something that is new to you, and as you breathe, try to feel your kinship to it.

The CEO answered by saying the bill was too high, that he’d pay half of it and that they would talk about the rest. After that, he stopped answering her calls. The underlying dynamic was that this guy didn’t like being questioned by anyone, especially a woman. So she and I developed a strategy that showed him she understood where she went wrong and acknowledged his power, while at the same time directing his energy toward solving her problem. The script we came up with hit all the best practices of negotiation we’ve talked about so far. Here it is by steps: A “No”-oriented email question to reinitiate contact: “Have you given up on settling this amicably?” A statement that leaves only the answer of “That’s right” to form a dynamic of agreement: “It seems that you feel my bill is not justified.” Calibrated questions about the problem to get him to reveal his thinking: “How does this bill violate our agreement?” More “No”-oriented questions to remove unspoken barriers: “Are you saying I misled you?” “Are you saying I didn’t do as you asked?” “Are you saying I reneged on our agreement?” or “Are you saying I failed you?” Labeling and mirroring the essence of his answers if they are not acceptable so he has to consider them again: “It seems like you feel my work was subpar.” Or “… my work was subpar?” A calibrated question in reply to any offer other than full payment, in order to get him to offer a solution: “How am I supposed to accept that?” If none of this gets an offer of full payment, a label that flatters his sense of control and power: “It seems like you are the type of person who prides himself on the way he does business—rightfully so—and has a knack for not only expanding the pie but making the ship run more efficiently.” A long pause and then one more “No”-oriented question: “Do you want to be known as someone who doesn’t fulfill agreements?” From my long experience in negotiation, scripts like this have a 90 percent success rate. That is, if the negotiator stays calm

They've never been able to ignore you, Ma'am." "I made damn sure they couldn't. I never let them or anyone tell me what to do, except where Peter was concerned." She sighed, her weak chest rising and falling beneath the teal hospital down. "I'd trade my diamonds for a cigarette." Vera reached into her purse and pulled out a package of Gigantes she'd purchased at a tobacconist shop on the way to the hospital. She removed the cellophane wrapper and handed it to the Princess, the ability to anticipate Her Royal Highness's needs never having left her, even after all these years. The Princess didn't thank her, but the delight in her blue eyes when she put one in the good side of her mouth and allowed Vera to light it was thanks enough. The Princess struggled to close her lips around the base, revealing the depths of her weakness but also her strength. She refused to be denied her pleasure, even if it took some time to bring her lips together enough to inhale. Pure bliss came over her when she did before she exhaled. "I don't suppose you brought anything to drink?" "As a matter of fact, I did." Vera took the small bottle of whiskey she'd been given on the plane and held it up. "It isn't Famous Grouse, I'm afraid." "I don't care what it is." She snatched the plastic cup off the bedside table and held it up. "Pour." Vera twisted off the cap and drained the small bottle into the cup. The Princess held it up, whiskey in one hand, the cigarette in the other, and nodded to Vera. "Cheers." She drank with a rapture equal to the one she'd shown with the cigarette, sinking back into the pillows to enjoy the forbidden luxuries. "It reminds me of when we used to get drinks at the 400 Club after a Royal Command Film Performance or some other dry event. Nothing ever tasted so good as that first whiskey after all the hot air of those stuffy officials." "We could work up quite a thirst, couldn't we, Ma'am?" "We sure could." She enjoyed the cigarette, letting out the smoke slowly to savour it before offering Vera a lopsided smile. "We had fun back then, didn't we, Mrs. Lavish?

By pointing to the captain’s foolhardy departure from standard procedure, the officials shielded themselves from the disturbing image of slaves overpowering their captors and relieved themselves of the uncomfortable obligation to explain how and why the events had deviated from the prescribed pattern. But assigning blame to the captain for his carelessness afforded only partial comfort, for by seizing their opportunity, the Africans aboard the Cape Coast had done more than liberate themselves (temporarily at least) from the slave ship. Their action reminded any European who heard news of the event of what all preferred not to contemplate too closely; that their ‘accountable’ history was only as real as the violence and racial fiction at its foundation. Only by ceaseless replication of the system’s violence did African sellers and European buyers render captives in the distorted guise of human commodities to market. Only by imagining that whiteness could render seven men more powerful than a group of twice their number did European investors produce an account naturalizing social relations that had as their starting point an act of violence. Successful African uprisings against European captors were of course moments at which the undeniable free agency of the captives most disturbed Europeans—for it was in these moments that African captives invalidated the vision of the history being written in this corner of the Atlantic world and articulated their own version of a history that was ‘accountable.’ Other moments in which the agency and irrepressible humanity of the captives manifested themselves were more tragic than heroic: instances of illness and death, thwarted efforts to escape from the various settings of saltwater slavery, removal of slaves from the market by reason of ‘madness.’ In negotiating the narrow isthmus between illness and recovery, death and survival, mental coherence and insanity, captives provided the answers the slave traders needed: the Africans revealed the boundaries of the middle ground between life and death where human commodification was possible. Turning people into slaves entailed more than the completion of a market transaction. In addition, the economic exchange had to transform independent beings into human commodities whose most ‘socially relevant feature’ was their ‘exchangeability’ . . . The shore was the stage for a range of activities and practices designed to promote the pretense that human beings could convincingly play the part of their antithesis—bodies animated only by others’ calculated investment in their physical capacities.

God’s renown is our first concern. Our task is to be an expert in “hallowed be your name” and “your kingdom come.” “Hallowed” means to be known and declared as holy. Our first desire is that God would be known as he truly is, the Holy One. Implicit in his name being hallowed is that his glory or fame would cover the earth. This takes us out of ourselves immediately. Somehow, we want God’s glory to be increasingly apparent through the church today. If you need specifics, keep your eyes peeled for the names God reveals to us. For example, we can pray that he would be known as the Mighty God, the Burden-Bearer, and the God who cares. “Your kingdom come” overlaps with our desire for his fame and renown. It is not so much that we are praying that Jesus would return quickly, though such a prayer is certainly one of the ways we pray. Instead, it is for God’s kingdom to continue its progress toward world dominion. The kingdom has already come and, as stewards of the kingdom for this generation, we want it to grow and flourish. The kingdom of heaven is about everything Jesus taught: love for neighbors and even enemies, humility in judgment, not coveting, blessing rather than cursing, meekness, peacemaking, and trusting instead of worrying. It is a matter of “righteousness, peace and joy in the Holy Spirit” (Romans 14:17). Edward T. Welch February 1 Matthew 18:21–35 People mistreat us, sometimes in horrific ways. Spouses cheat. Children rebel. Bosses fire. Friends lie. Pastors fail. Parents abuse. Hurts are real. But how do all these one hundred denarii (about $6,000) offenses against us compare to the ten thousand talent (multimillion-dollar) debt we owed God, which he mercifully canceled? Since birth, and for all our lives, we have failed to love the Lord our God with all our heart, soul, mind, and strength, and our neighbor as ourselves (Matthew 22:37–39). But in one fell swoop—by the death and resurrection of Jesus—God wiped our records clean. Through the cross of Jesus and our faith in him, God removed our transgressions from us “as far as the east is from the west” (Psalm 103:12); he hurled “all our iniquities into the depths of the sea” (Micah 7:19). Could it be that one reason you find it so hard to forgive is because you have never received God’s forgiveness by repenting of your sins and believing in Jesus as your Savior? Or maybe you have yet to grasp the enormity of God’s forgiveness of all your many sins. If you dwell on your offender’s $6,000 debt against you, you will be trapped in bitterness until you die. But if you dwell on God’s forgiveness of your multimillion-dollar debt, you will find release and liberty. Robert D. Jones

6. In the first place, because the light and wisdom of contemplation is most pure and bright, and because the soul, on which it beats, is in darkness and impure, that soul which is the recipient must greatly suffer. As eyes weakened and clouded by humors suffer pain when the clear light beats upon them, so the soul, by reason of its impurity, suffers exceedingly when the divine light really shines upon it. And when the rays of this pure light strike upon the soul, in order to expel its impurities, the soul perceives itself to be so unclean and miserable that it seems as if God had set Himself against it, and itself were set against God. So grievous and painful is this feeling—for it thinks now that God has abandoned it—that it was one of the heaviest afflictions of Job during his trial. “Why hast Thou set me contrary to Thee, and I become burdensome to myself?”8 The soul seeing distinctly in this bright and pure light, though dimly, its own impurity, acknowledges its own unworthiness before God and all creatures. 7. That which pains it still more is the fear it has that it never will be worthy, and that all its goodness is gone. This is the fruit of that deep impression, made on the mind, in the knowledge and sense of its own wickedness and misery. For now the divine and dim light reveals to it all its wretchedness, and it sees clearly that of itself it can never be other than it is. In this sense we can understand the words of the Psalmist: “For iniquities Thou hast chastised man, and Thou hast made his soul pine away and wither9 as a spider.”10 8. In the second place, the pain of the soul comes from its natural,11 moral, and spiritual weakness; for when this divine contemplation strikes it with a certain vehemence, in order to strengthen it and subdue it, it is then so pained in its weakness as almost to faint away, particularly at times when the divine contemplation strikes it with greater vehemence; for sense and spirit, as if under a heavy and gloomy burden, suffer and groan in agony so great that death itself would be a desired relief. 9. This was the experience of Job, and he says, “I will not that He contend with me with much strength, nor that He oppress me with the weight of His greatness.”12 The soul under the burden of this oppression feels itself so removed out of God’s favor that it thinks—and so it is—that all things which consoled it formerly have utterly failed it, and that no one is left to pity it. Job also speaks to the same purport, “Have mercy upon me, have mercy upon me, at the least you my friends, because the hand of our Lord hath touched me.”13 Wonderful and piteous sight! So great are the weakness and impurity of the soul that the hand of God, so soft and so gentle, is felt to be so heavy and oppressive,14 though neither pressing nor resting on it, but merely touching it, and that, too, most mercifully; for He touches the soul not to chastise it, but to load it with His graces.

By the time Jessica Buchanan was kidnapped in Somalia on October 25, 2011, the twenty-four boys back in America who had been so young during the 1993 attack on the downed American aid support choppers in Mogadishu had since grown to manhood. Now they were between the ages of twenty-three and thirty-five, and each one had become determined to qualify for the elite U.S. Navy unit called DEVGRU. After enlisting in the U.S. Navy and undergoing their essential basic training, every one of them endured the challenges of BUDS (Basic Underwater Demolition/SEAL) training, where the happy goal is to become “drownproofed” via what amounts to repeated semidrowning, while also learning dozens of ways to deliver explosive death and demolition. This was only the starting point. Once qualification was over and the candidates were sworn in, three-fourths of the qualified Navy SEALS who tried to also qualify for DEVGRU dropped out. Those super-warriors were overcome by the challenges, regardless of their peak physical condition and being in the prime of their lives. This happened because of the intensity of the training. Long study and practice went into developing a program specifically designed to seek out and expose any individual’s weakest points. If the same ordeals were imposed on captured terrorists who were known to be guilty of killing innocent civilians, the officers in charge would get thrown in the brig. Still, no matter how many Herculean physical challenges are presented to a DEVGRU candidate, the brutal training is primarily mental. It reveals each soldier’s principal foe to be himself. His mortal fears and deepest survival instinct emerge time after time as the essential demons he must overcome. Each DEVGRU member must reach beyond mere proficiency at dealing death. He must become two fighters combined: one who is trained to a state of robotic muscle memory in specific dark skills, and a second who is fluidly adaptive, using an array of standard SEAL tactics. Only when he can live and work from within this state of mind will he be trusted to pursue black operations in every form of hostile environment. Therefore the minority candidate who passes into DEVGRU becomes a member of the “Tier One” Special Mission Unit. He will be assigned to reconnaissance or assault, but his greatest specialty will always be to remain lethal in spite of rapidly changing conditions. From the day he is accepted into that elite tribe, he embodies what is delicately called “preemptive and proactive counterterrorist operations.” Or as it might be more bluntly described: Hunt them down and kill them wherever they are - and is possible, blow up something. Each one of that small percentage who makes it through six months of well-intended but malicious torture emerges as a true human predator. If removing you from this world becomes his mission, your only hope of escaping a DEVGRU SEAL is to find a hiding place that isn’t on land, on the sea, or in the air.

When I Want to Be More Like Jesus Whoever keeps His word, truly the love of God is perfected in him. By this we know that we are in Him. He who says he abides in Him ought himself also to walk just as He walked. 1 JOHN 2:5-6 NOTHING REVEALS to a woman how close or far away she is from being like Jesus than the relationship she has with her husband. The way she thinks, talks, acts, and reacts around him—or in response to him—shows her how far she has to go in order to become all that God wants her to be. Marriage is one of the true testing grounds for what is in all of us. Any selfishness, inconsideration, or lack of love in either a husband or wife will be revealed as they live together day after day, year after year. But if ever a woman doesn’t like what she sees happening in herself with regard to her marriage relationship, she can seek to be more like Jesus, so that His love, selflessness, and kindness will grow in her and be revealed to those around her—especially her husband. (A man can and should do the same thing, of course, but this is about you right now.) Ask God to help you walk as Jesus walked. The only way to actually do that is by the power of the Holy Spirit. If you have received Jesus, then you have His Holy Spirit in you, and you can live God’s way because the Holy Spirit enables you to do so. The way to have the perfect love of Jesus grow in you is to be daily in God’s Word so you can hear from Him about how to live, and you can read about the way Jesus lived, and you can let the Word live in you so you can be led by God’s Spirit to make the right choices about how to live your life. The Bible says if we say we know God and do not keep His commandments, we have no truth in us (1 John 2:4). Thank God that you have the mind of Christ and therefore all you need to become more Christlike. Ask the Holy Spirit to lead you and teach you and enable you to have the same compassion, selflessness, forgiveness, mercy, and love toward your husband that Jesus has toward you. Ask Him to fill you with His truth. My Prayer to God LORD, help me to think like You, act like You, and talk like You—with compassion, love, grace, and mercy. Take away everything in me that is not of You—all anger, bitterness, criticism, and lack of love. Remove every tendency in me to function in the flesh and lash out with my words or actions. Take away any desire in me to withdraw from my husband, whether physically, emotionally, or mentally. I know that holding myself apart from him is not what You want me to do, for Your nature is to have us draw close to each other as You draw close to us, and I want to imitate You. Lead me in Your ways, Lord. Teach me what Your unconditional love means and help me to display it. Fill me so full of Your love and forgiveness that it overflows from me to my husband. Mold my heart into the way You want it to be. Change me every time I read Your Word. Help me to be so sold out to You that I cannot move or speak apart from the love You put in my heart. Lord, You are beautiful, kind, gentle, faithful, true, unselfish, wise, lovely, peaceful, good, and holy. You are light and life. Enable me to be more like You. In Jesus’ name I pray.

Wife's Letter (excerpt) It was not the mask that died among the boots, but you. The girl with the yoyo was not the only one to know about your masked play. From the very first instant, when, elated with pride, you talked about the distortion of the magnetic field, I too saw through you completely. Please don’t insult me any more by asking how I did it. Of course, I was flustered, confused, and frightened to death. Under any circumstances, it was an unimaginably drastic way of acting, so different from your ordinary self. It was hallucinatory, seeing you so full of self-confidence. Even you knew very well that I had seen through you. You knew and yet demanded that we go on with the play in silence. ... But you went from one misunderstanding to the next, didn’t you? You write that I rejected you, but that’s not true. Didn’t you reject yourself all by yourself?.. In a happy frame of mind, I reflected that love strips the mask from each of us, and we must endeavor for those we love to put the mask on so that it can be taken off again. For if there is no mask to start with, there is no pleasure in removing it, is there? ... Is what you think to be the mask in reality your real face, or is what you think to be your real face really a mask? Yes, you do understand. Anyone who is seduced is seduced realizing this. ... At first you were apparently trying to get your own self back by means of the mask, but before you knew it you had come to think of it only as your magician’s cloak for escaping from yourself. So it was not a mask, but somewhat the same as another real face, wasn’t it? You finally revealed your true colors. It was not the mask, but you yourself. It is meaningful to put a mask on, precisely because one makes others realize it is a mask. Even with cosmetics, which you abominate so, we never try to conceal the fact that it is make-up. After all, it was not that the mask was bad, but that you were too unaware of how to treat it. Even though you put the mask on, you could not do a thing while you were wearing it. Good or bad, you could not do a thing. All you could manage was to wander through the streets and write long, never-ending confessions, like a snake with its tail in its mouth. It was all the same to you whether you burned your face or didn’t, whether you put on a mask or didn’t. You were incapable of calling the mask back. Since the mask will not come back, there is no reason for me to return either. ... While you spoke of the face as being some kind of roadway between fellow human beings, you were like a snail that thinks only of its own doorway. You were showing off. Even though you had forced me into a compound where I had already been, you set up a fuss as if I had scaled a prison wall, as if I had absconded with money. And so, when you began to focus on my face you were flustered and confused, and without a word you at once nailed up the door of the mask. Indeed, as you said, perhaps death filled the world. I wonder if scattering the seeds of death is not the deed of men who think only of themselves, as you do. You don’t need me. What you really need is a mirror. Because any stranger is for you simply a mirror in which to reflect yourself.

*Wife's Letter* Pt1 ... It was not the mask that died among the boots, but you. The girl with the yoyo was not the only one to know about your masked play. From the very first instant, when, elated with pride, you talked about the distortion of the magnetic field, I too saw through you completely. Please don’t insult me any more by asking how I did it. Of course, I was flustered, confused, and frightened to death. Under any circumstances, it was an unimaginably drastic way of acting, so different from your ordinary self. It was hallucinatory, seeing you so full of self-confidence. Even you knew very well that I had seen through you. You knew and yet demanded that we go on with the play in silence. I considered it a dreadful thing at first, but I soon changed my mind, thinking that perhaps you were acting out of sympathy for me. Then, though the things you did seemed a little embarrassing, they began to present the appearance of a delicate and suave invitation to a dance. And as I watched you become amazingly serious and go on pretending to be deceived, my heart began to fill with a feeling of gratitude, and so I followed after you meekly. But you went from one misunderstanding to the next, didn’t you? You write that I rejected you, but that’s not true. Didn’t you reject yourself all by yourself? I felt that I could understand your wanting to. In view of the accident and all, I had more than half resigned myself to sharing your suffering. For that very reason, your mask seemed quite good to me. In a happy frame of mind, I reflected that love strips the mask from each of us, and we must endeavor for those we love to put the mask on so that it can be taken off again. For if there is no mask to start with, there is no pleasure in removing it, is there? Do you understand what I mean? I think you do. After all, don’t even you have your doubts? Is what you think to be the mask in reality your real face, or is what you think to be your real face really a mask? Yes, you do understand. Anyone who is seduced is seduced realizing this. But the mask did not return. At first you were apparently trying to get your own self back by means of the mask, but before you knew it you had come to think of it only as your magician’s cloak for escaping from yourself. So it was not a mask, but somewhat the same as another real face, wasn’t it? You finally revealed your true colors. It was not the mask, but you yourself. It is meaningful to put a mask on, precisely because one makes others realize it is a mask. Even with cosmetics, which you abominate so, we never try to conceal the fact that it is make-up. After all, it was not that the mask was bad, but that you were too unaware of how to treat it. Even though you put the mask on, you could not do a thing while you were wearing it. Good or bad, you could not do a thing. All you could manage was to wander through the streets and write long, never-ending confessions, like a snake with its tail in its mouth. It was all the same to you whether you burned your face or didn’t, whether you put on a mask or didn’t. You were incapable of calling the mask back. Since the mask will not come back, there is no reason for me to return either.

Truth or dare,” I ask, my voice edgy with anticipation and yearning. I know he’ll answer dare – and it will be the last one I give him. “Dare.” “Fuck me,” I beg. He immediately rolls over, gently resting his body on top of mine. I spread my legs, positioning his trim waist and hips in between my thighs. The hard outline of his cock grazes the front of my panties, sending my eyes rolling into the back of my head. He slides his hands under the covers. His fingers sneak under the waistband of my panties. He sits up to slowly glide them down my legs, revealing body in the moonlight. He tosses them, dripping wet, by the side of the bed and the then slides off his tight briefs. His erect cock stands at attention once removed from its fabric confines, pulsing up and down in rhythm with Cole’s racing heartbeat. With the covers now cast to the side, Cole leans over me, devouring my lips. My lips open and I yield him my tongue, which he handles adroitly, flicking it with his own and sucking it with his lips. He leans over to the side of the bed and bends down, picking up his shorts. The movement of his body over mine sends the peaks of his deeply sculpted abs gliding across my soft skin, generating a shiver that trembles through my body. He pulls out his wallet from his shorts pocket and extracts a condom. He kneels on the bed and works the condom down the expansive length of his solid shaft. He imposes his body back over mine, covering me with his huge torso. The length of his cock rests against my warm pussy, throbbing against it. I wrap my legs around his waist and lock my ankles together, pulling him closer toward me. His rough, masculine scent fills my nostrils. He kisses my neck, the light stubble on the side of his check rubbing against my skin. I buck my hips toward him, pressing his cock against me. The bottom of his shaft rests on my warm opening, the tip extends up to my belly button. A delicious anxiousness overtakes me. Will I really be able to fit all of him inside me? “Fuck, Emma, you’re so sexy,” he moans while raking his lips and tongue up and down my neck. He nibbles lightly on my earlobe, his hot, staggered breath brushing against the side of my face. “I want you inside me,” I pant to him. He lifts his hips up and steadies his cock at the precipice of my slick center. He looks me in the eye, and I nod, imploring him to plunge inside me. He does. I shut my eyes as a brief wave of pain washes over me, the shock of accommodating his massive size inside. It soon subsides and my body comfortably accustomed itself to his presence. He slowly pumps in and out of me. I bite down on my bottom lip, waves of pleasure erupting from my center and traversing every inch of my body. My stomach is in knots and my breath is quick and sharp. Every time he lifts his hips to thrust out, my wet cavern craves for him to come back – and he immediately does, pushing himself back in, the length of his shaft rubbing against my insides, the friction driving me wild with ecstasy. I lose track of time as he continues to thrust in and out. I buck my hips against him, hungry for his full length. I tighten my grip with my legs around his waist, greedy for his body to press against mine. “Fuck, Emma, shit,” he moans. I can only respond with unarticulated moans of pleasure and gasps for breath. “Oh, fuck, Cole, I’m gonna come,” I announce. I shut my eyes tight and wrap my arms around his neck, pulling him into me. He thrusts one more time, strongly, and my orgasm erupts. Pulses of pleasure shoot up and down my spine and turn my insides, my chest beats and my heartrate booms against my eardrums. The outside world disappears as I feel my body melting into Cole’s. Cole collapses next to me, a sheen of sweat glistening over his body in the moonlight, highlighting the twists and turns of his musculature. Slowly the world comes back into focus and a blissful