Seats And Forms Of Power Quotes

Folding her arms and closing her eyes, Hatsumi sank back into the corner of the seat. Her small gold earrings caught the light as the taxi swayed. Her midnight blue dress seemed to have been made to match the darkness of the cab. Every now and then her thinly daubed, beautifully formed lips would quiver slightly as if she had caught herself on the verge of talking to herself. Watching her, I could see why Nagasawa had chosen her as his special companion. There were any number of women more beautiful than Hatsumi, and Nagasawa could have made any of them his. But Hatsumi had some quality that could send a tremor through your heart. It was nothing forceful. The power she exerted was a subtle thing, but it called forth deep resonances. I watched her all the way to Shibuya, and wondered, without ever finding an answer, what this emotional reverberation that I was feeling could be. It finally hit me some dozen or so years later. I had come to Santa Fe to interview a painter and was sitting in a local pizza parlor, drinking beer and eating pizza and watching a miraculously beautiful sunset. Everything was soaked in brilliant red—my hand, the plate, the table, the world—as if some special kind of fruit juice had splashed down on everything. In the midst of this overwhelming sunset, the image of Hatsumi flashed into my mind, and in that moment I understood what that tremor of the heart had been. It was a kind of childhood longing that had always remained—and would forever remain—unfulfilled. I had forgotten the existence of such innocent, all-but-seared-in longing: forgotten for years to remember what such feelings had ever existed inside of me. What Hatsumi had stirred in me was a part of my very self that had long lain dormant. And when the realization struck me, it aroused such sorrow I almost burst into tears. She had been an absolutely special woman. Someone should have done something—anything—to save her. But neither Nagasawa nor I could have managed that. As so many of those I knew had done, Hatsumi reached a certain stage in her life and decided—almost on the spur of the moment—to end it. Two years after Nagasawa left for Germany, she married, and two years after that she slashed her wrists with a razor blade. It was Nagasawa, of course, who told me what had happened. His letter from Bonn said this: “Hatsumi’s death has extinguished something. This is unbearably sad and painful, even to me.” I ripped his letter to shreds and threw it away. I never wrote to him again.

A preoccupation with power - black power, student power, flower power, poor power, 'the power structure' - is the striking aspect of the American political scene at the moment. Oddly enough, obsession with power goes hand in hand with a fear of power. Some of the New Left groups that talk the toughest about power are extremely reluctant to see power operate in any institutional form; within their own organizations, they shun 'hierarchies' and formally structured relations of authority. What the preoccupation with power reflects, essentially, is a deep=seated, pervasive feeling of powerlessness.

Nowhere do “politicians” form a more separate and powerful section of the nation than precisely in North America. There, each of the two major parties which alternatively succeed each other in power is itself in turn controlled by people who make a business of politics, who speculate on seats in the legislative assemblies of the Union as well as of the separate states, or who make a living by carrying on agitation for their party and on its victory are rewarded with positions. It is well known how the Americans have been trying for thirty years to shake off this yoke, which has become intolerable, and how in spite of it all they continue to sink ever deeper in this swamp of corruption. It is precisely in America that we see best how there takes place this process of the state power making itself independent in relation to society, whose mere instrument it was originally intended to be. Here there exists no dynasty, no nobility, no standing army, beyond the few men keeping watch on the Indians, no bureaucracy with permanent posts or the right to pensions. And nevertheless we find here two great gangs of political speculators, who alternately take possession of the state power and exploit it by the most corrupt means and for the most corrupt ends – and the nation is powerless against these two great cartels of politicians, who are ostensibly its servants, but in reality dominate and plunder it.

Spark asks whether men or women are in the driver's seat and whether the power to choose one's destroyer is women's only form of self-assertion.

The breakdown of the European party system occurred in a spectacular way with Hitler's rise to power. It is now often conveniently forgotten that at the moment of the outbreak of the second World War, the majority of European countries has already adopted some form of dictatorship and discarded the party system, and that this revolutionary change in government has been effected in most countries without revolutionary upheaval. Revolutionary action more often than not was a theatrical concession to the desires of violently discontented masses rather than an actual battle for power. After all, it did not make much difference if a few thousand almost unarmed people staged a march on Rome and took over the government of Italy, or whether in Poland (in 1934) a so-called "partyless bloc," with a program of support for a semifascist government and a membership drawn from the nobility and the poorest peasantry, workers and businessmen, Catholics and orthodox Jews, legally won two-thirds of the seats in Parliament.

It is a commonplace that every age, or almost every age, thinks that its own time is one of special difficulty. The barbarians seem always to be at the gate. Alas, in our present day this is rather too literally so. But what many fail to realise is that the barbarians are a more various and numerous group than just those unspeakable villains who behead hostages in the desert. Barbarians might also wear ties and travel business class, they might occupy seats of power in government. They might be us, ourselves, when we give up certain civil liberties and betray our own values in the spurious belief that this will protect us from terrorism, organised crime, unwelcome immigration. Forms of dismantling civilisation might differ, but the result is the same.

To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, and combing mind.

To make a government requires no great prudence. Settle the seat of power; teach obedience: and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government; that is, to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Specious, but wrongful deem The speech of those ill-taught ones who extol The letter of their Vedas, saying, "This Is all we have, or need;" being weak at heart With wants, seekers of Heaven: which comes—they say—As "fruit of good deeds done;" promising men Much profit in new births for works of faith; In various rites abounding; following whereon Large merit shall accrue towards wealth and power; Albeit, who wealth and power do most desire Least fixity of soul have such, least hold On heavenly meditation. Much these teach, From Veds, concerning the "three qualities;" But thou, be free of the "three qualities," Free of the "pairs of opposites,"[ FN# 2] and free From that sad righteousness which calculates; Self-ruled, Arjuna! simple, satisfied![ FN# 3] Look! like as when a tank pours water forth To suit all needs, so do these Brahmans draw Text for all wants from tank of Holy Writ. But thou, want not! ask not! Find full reward Of doing right in right! Let right deeds be Thy motive, not the fruit which comes from them. And live in action! Labour! Make thine acts Thy piety, casting all self aside, Contemning gain and merit; equable In good or evil: equability Is Yog, is piety! Yet, the right act Is less, far less, than the right-thinking mind. Seek refuge in thy soul; have there thy heaven! Scorn them that follow virtue for her gifts! The mind of pure devotion—even here—Casts equally aside good deeds and bad, Passing above them. Unto pure devotion Devote thyself: with perfect meditation Comes perfect act, and the right-hearted rise—More certainly because they seek no gain—Forth from the bands of body, step by step, To highest seats of bliss.

The apparatus of corrective penality acts in a quite different way. The point of application of the penality is not the representation, but the body, time, everyday gestures and activities; the soul, too, but in so far as it is the seat of habits. The body and the soul, as principles of behaviour, from the element that is now proposed for punitive intervention. Rather than on an art of representations, this punitive intervention must rest on studied manipulation of the individual:'I have no more doubt of every crime having its cure in moral and physical influence...'; so, in order to decide on punishments, one 'will require some knowledge of the principles of sensations, and of the sympathies which occur in the nervous system'. As for the instruments used, these are no longer complexes of representation, reinforced and circulated, but forms of coercion, schemata of constraint, applied and repeated. Exercises, not signs: time-tables, compulsory movements, regular activities, solitary meditation, work in common, silence, application, respect, good habits. And, ultimately, what one is trying to restore in this technique of correction is not so much the juridical subject, who is caught up in the fundamental interests of the social pact, but the obedient subject, the individual subjected to habits, rules, orders, an authority that is exercised continually around him and upon him, and which he must allow to function automatically in him. There are two quite distinct ways, therefore, of reacting to the offence: one may restore the juridical subject of the social pact, or shape an obedient subject, according to the general and detailed form of some power.

With Iran’s revolution, an Islamist movement dedicated to overthrowing the Westphalian system gained control over a modern state and asserted its “Westphalian” rights and privileges—taking up its seat at the United Nations, conducting its trade, and operating its diplomatic apparatus. Iran’s clerical regime thus placed itself at the intersection of two world orders, arrogating the formal protections of the Westphalian system even while repeatedly proclaiming that it did not believe in it, would not be bound by it, and intended ultimately to replace it. This duality has been ingrained in Iran’s governing doctrine. Iran styles itself as “the Islamic Republic,” implying an entity whose authority transcends territorial demarcations, and the Ayatollah heading the Iranian power structure (first Khomeini, then his successor, Ali Khamenei) is conceived of not simply as an Iranian political figure but as a global authority—“the Supreme Leader of the Islamic Revolution” and “the Leader of the Islamic Ummah and Oppressed People.” The Iranian constitution proclaims the goal of the unification of all Muslims as a national obligation: In accordance with the sacred verse of the Qur’an (“This your community is a single community, and I am your Lord, so worship Me” [21:92]), all Muslims form a single nation, and the government of the Islamic Republic of Iran has the duty of formulating its general policies with a view to cultivating the friendship and unity of all Muslim peoples, and it must constantly strive to bring about the political, economic, and cultural unity of the Islamic world.

Dear Dr. Schrodinger, In What Is Life? you say that in all of nature only man hesitates to cause pain. As destruction is the master-method by which evolution produces new types, the reluctance to cause pain may express a human will to obstruct natural law. Christianity and its parent religion, a few short millennia, with frightful reverses … The train had stopped, the door was already shutting when Herzog roused himself and squeezed through. He caught a strap. The express flew uptown. It emptied and refilled at Times Square, but he did not sit down. It was too hard to fight your way out again from a seat. Now, where were we? In your remarks on entropy … How the organism maintains itself against death—in your words, against thermodynamic equilibrium … Being an unstable organization of matter, the body threatens to rush away from us. It leaves. It is real. It! Not we! Not I! This organism, while it has the power to hold its own form and suck what it needs from its environment, attracting a negative stream of entropy, the being of other things which it uses, returning the residue to the world in simpler form. Dung. Nitrogenous wastes. Ammonia. But reluctance to cause pain coupled with the necessity to devour … a peculiar human trick is the result, which consists in admitting and denying evils at the same time. To have a human life, and also an inhuman life. In fact, to have everything, to combine all elements with immense ingenuity and greed. To bite, to swallow. At the same time to pity your food. To have sentiment. At the same time to behave brutally. It has been suggested (and why not!) that reluctance to cause pain is actually an extreme form, a delicious form of sensuality, and that we increase the luxuries of pain by the injection of a moral pathos. Thus working both sides of the street.

The Levellers . . . only change and pervert the natural order of things: they load the edifice of society by setting up in the air what the solidity of the structure requires to be on the ground. . . . Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold), the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. . . . In this partnership all men have equal rights; but not to equal things. . . . Government is a contrivance of human wisdom to provide for human wants. Men have a right that these wants should be provided for by this wisdom. Among these wants is to be reckoned the want, out of civil society, of a sufficient restraint upon their passions. Society requires not only that the passions of individuals should be subjected, but that even in the mass and body, as well as in the individuals, the inclinations of men should frequently be thwarted, their will controlled, and their passions brought into subjection. This can only be done by a power out of themselves, and not, in the exercise of its function, subject to that will and to those passions which it is its office to bridle and subdue. In this sense the restraints on men, as well as their liberties, are to be reckoned among their rights. . . . Society is, indeed, a contract. Subordinate contracts for objects of mere occasional interest may be dissolved at pleasure; but the state ought not to be considered as nothing better than a partnership agreement in a trade of pepper and coffee, calico or tobacco, or some other such low concern, to be taken up for a little temporary interest, and to be dissolved by the fancy of the parties. It is to looked on with other reverence; because it is not a partnership in things subservient only to the gross animal existence of a temporary and perishable nature. It is a partnership in all science, a partnership in all art, a partnership in every virtue and in all perfection. As the ends of such a partnership cannot be obtained in many generations, it becomes a partnership not only between those who are living, but between those who are living, those who are dead, and those who are to be born. . . . You would not cure the evil by resolving that there should be no more monarchs, nor ministers of state, nor of the Gospel— no interpreters of law, no general officers, no public councils. You might change the names: the things in some shape must remain. A certain quantum of power must always exist in the community, in some hands, and under some appellation. Wise men will apply their remedies to vices, not to names— to the causes of evil, which are permanent, not to the occasional organs by which they act, and the transitory modes in which they appear. Otherwise you will be wise historically, a fool in practice. . . . The effects of the incapacity shown by the popular leaders in all the great members of the commonwealth are to be covered with the 'all-atoning name' of Liberty. . . . But what is liberty without wisdom and without virtue? It is the greatest of all possible evils; for it is folly, vice, and madness, without tuition or restraint. Those who know what virtuous liberty is cannot bear to see it disgraced by incapable heads, on account of their having high-sounding words in their mouths. . . . To make a government requires no great prudence. Settle the seat of power, teach obedience, and the work is done. To give freedom is still more easy. It is not necessary to guide; it only requires to let go the rein. But to form a free government, that is to temper together these opposite elements of liberty and restraint in one consistent work, requires much thought, deep reflection, a sagacious, powerful, and combining mind.

Then Daniel stepped forward and a trumpet sounded, followed by a drum. The dance was beginning. He took her hand. When he spoke, he spoke to her, not to the audience,as the other players did. "The fairest hand I ever touched," Daniel said. "O Beauty, till now I never knew thee." As if the lines had been written for the two of them. They began to dance,and Daniel locked eyes with her the whole time. His eyes were crystal clear and violet, and the way they never strayed from hers chipped away at Luce's heart. She knew he'd loved her always,but until this moment,dancing with him on the stage in front of all these people,she had never really thought about what it meant. It meant that when she saw him for the first time in every life,Daniel was already in love with her. Every time. And always had been. And every time, she had to fall in love with him from scratch.He could never pressure her or push her into loving him. He had to win her anew each time. Daniel's love for her was one long, uninterrupted stream.It was the purest form of love there was,purer even than the love Luce returned. His love flowed without breaking,without stopping. Whereas Luce's love was wiped clean with every death, Daniel's grew over time, across all eternity. How powerfully strong must it be by now? Hundreds of love stacked one on top of the other? It was almost too massive for Luce to comprehend. He loved her that much,and yet in every lifetime,over and over again,he had to wait for her to catch up. All this time,they had been dancing with the rest of the troupe, bounding in and out of the wings at breaks in the music,coming back onstage for more gallantry,for longer sets with more ornate steps,until the whole company was dancing. At the close of the scene,even though it wasn't in the script,even though Cam was standing right there watching,Luce held fast to Daniel's hand and pulled him to her,up against the potted orange trees.He looked at her like she was crazy and tried to tug her to the mark dictated by her stage directions. "What are you doing?" he murmured. He had doubted her before,backstage when she'd tried to speak freely about her feelings.She had to make him believe her.Especially if Lucinda died tonight,understanding the depth of her love would mean everything to him. It would help him to carry on,to keep loving her for hundreds more years, through all the pain and hardship she'd witnessed,right up to the present. Luce knew that it wasn't in the script, but she couldn't stop herself: She grabbed Daniel and she kissed him. She expected him to stop her,but instead he swooped her into his arms and kissed her back.Hard and passionately, responding with such intensity that she felt the way she did when they were flying,though she knew her feet were planted on the ground. For a moment, the audience was silent. Then they began to holler and jeer.Someone threw a shoe at Daniel, but he ignored it. His kisses told Luce that he believed her,that he understood the depth of her love,but she wanted to be absolutely sure. "I will always love you,Daniel." Only, that didn't seem quite right-or not quite enough. She had to make him understand,and damn the consequences-if she changed history,so be it. "I'll always choose you." Yes, that was the word. "Every single lifetime, I'll choose you.Just as you have always chosen me.Forever." His lips parted.Did he believe her? Did he already know? It was a choice, a long-standing, deep-seated choice that reached beyond anything else Luce was capable of.Something powerful was behind it.Something beautiful and- Shadows began to swirl in the rigging overhead. Heat quaked through her body, making her convulse,desperate for the fiery release she knew was coming. Daniel's eyes flashed with pain. "No," he whispered. "Please don't go yet." Somehow,it always took both of them by surprise.

Shouting didn't help. Kathy keyed her landing skids down and strangled the thruster grips onto full. A flagman on the ground dove sideways. The fighter whizzed past the man's prostrate body, her skids unfolding only feet above his head. She nearly beheaded three others as she scrambled to decrease power to her belly thrusters and fight spinning into a sideways slide. Suddenly a group of people came into view at the edge of the tarmac. “Oh shit!” She killed her belly thrusters completely. The skids hit the cement like a Boeing 747 with no tires. She slammed back into the seat. Metal screeched against cement. Everything shook like a jackhammer. The big Shimeron slued sideways then slammed her into her harness as it lurched to a halt. Every part of her including her hands shook. She took a deep breath and tried to calm her tremors enough to power down. “You did it, O’Donnell,” she said as the gyros whined down in a groan of sympathy. She removed her helmet and pushed back her flight suit hood only to have a pile of sopping wet sparkling hair flop out over her face. She swiped it away and released the canopy. A blast of cool ocean air filled the cockpit. Carefully, she peered over the side of the cockpit. Bodies lay strewn about on the ground. A few prostrate forms moved. Kathy sank down into the seat with a grimace. Great, you just killed your welcoming committee, you twit.

Through the buzzing in her ears, she heard new sounds from outside, shouting and cursing. All of a sudden the carriage door was wrenched open and someone vaulted inside. Evie squirmed to see who it was. Her remaining breath was expelled in a faint sob as she saw a familiar glitter of dark golden hair. It was Sebastian as she had never seen him before, no longer detached and self-possessed, but in the grip of bone-shaking rage. His eyes were pale and reptilian as his murderous gaze fastened on Eustace, whose breath began to rattle nervously behind the pudgy ladder of his chin. “Give her to me,” Sebastian said, his voice hoarse with fury. “Now, you pile of gutter sludge, or I’ll rip your throat out.” Seeming to realize that Sebastian was eager to carry out the threat, Eustace released his chokehold on Evie. She scrambled toward Sebastian and took in desperate pulls of air. He caught her with a low murmur, his hold gentle but secure. “Easy, love. You’re safe now.” She felt the tremors of rage that ran in continuous thrills through his body. Sebastian sent a lethal glance to Eustace, who was trying to gather his jellylike mass into the far end of the seat. “The next time I see you,” Sebastian said viciously, “no matter what the circumstances, I’m going to kill you. No law, nor weapon, nor God Himself will be able to stop it from happening. So if you value your life, don’t let your path cross mine again.” Leaving Eustace in a quivering heap of speechless fear, Sebastian hauled Evie from the vehicle. She clung to him, still trying to regain her breath as she glanced apprehensively around the scene. It appeared that Cam had been alerted to the fracas, and was keeping her two uncles at bay. Brook was on the ground, while Peregrine was staggering backward from some kind of assault, his beefy countenance turning ruddy from enraged surprise. Swaying as her feet touched the ground, Evie turned her face into her husband’s shoulder. Sebastian was literally steaming, the chilly air striking off his flushed skin and turning his breath into puffs of white. He subjected her to a brief but thorough inspection, his hands running lightly over her, his gaze searching her pale face. His voice was astonishingly tender. “Are you hurt, Evie? Look up at me, love. Yes. Sweetheart… did they do you any injury?” “N-no.” Evie stared at him dazedly. “My uncle Peregrine,” she whispered, “he’s very p-powerful—” “I’ll handle him,” he assured her, and called out to Cam. “Rohan! Come fetch her.” The young man obeyed instantly, approaching Evie with long, fluid strides. He spoke to her with a few foreign-sounding words, his voice soothing her overwrought nerves. She hesitated before going with him, casting a worried glance at Sebastian. “It’s all right,” he said without looking at her, his icy gaze locked on Peregrine’s bullish form. “Go.

One early terracotta statuette from Catal Huyuk in Anatolia depicts an enthroned female in the act of giving birth, supported by two cat-like animals that form her seat (Plate 1). This figure has been identified as a 'birth goddess' and it is this type of early image that has led a number of feminist scholars to posit a 'reign of the goddess' in ancient Near Eastern prehistory. Maria Gimbutas, for whom such images are proof of a perfect matriarchal society in 'Old Europe' , presents an ideal vision in which a socially egalitarian matriarchal culture was overthrown by a destructive patriarchy (Gimbutas 1991). Gerda Lerner has argued for a similar situation in the ancient Near East; however, she does not discuss nude figurines at any length (Lerner 1986a: 147). More recently, critiques of the matriarchal model of prehistory have pointed out the flaws in this methodology (e.g. Conkey and Tringham 1995; Meskell 1995; Goodison and Morris 1998). In all these critiques the identification of such figures as goddesses is rejected as a modern myth. There is no archaeological evidence that these ancient communities were in fact matriarchal, nor is there any evidence that female deities were worshipped exclusively. Male gods may have worshipped simultaneously with the 'mother goddesses' if such images are indeed representations of deities. Nor do such female figures glorify or show admiration for the female body; rather they essentialise it, reducing it to nothing more nor less than a reproductive vessel. The reduction of the head and the diminution of the extremities seem to stress the female form as potentially reproductive, but to what extent this condition was seen as sexual, erotic or matriarchal is unclear. ....Despite the correct rejection of the 'Mother Goddess' and utopian matriarchy myths by recent scholarship, we should not loose track of the overwhelming evidence that the image of female nudity was indeed one of power in ancient Mesopotamia. The goddess Ishtar/Inanna was but one of several goddesses whose erotic allure was represented as a powerful attribute in the literature of the ancient Near East. In contact to the naked male body which was the focus of a variety of meanings in the visual arts, female nudity was always associated with sexuality, and in particular with powerful sexual attraction, Akkadian *kuzbu*. This sexuality was not limited to Ishtar and her cult. As a literary topos, sensuousness is a defining quality for both mortal women and goddesses. In representational art, the nude woman is portrayed in a provocative pose, as the essence of the feminine. For femininity, sexual allure, *kuzbu*, the ideal of the feminine, was thus expressed as nudity in both visual and verbal imagery. While several iconographic types of unclothed females appear in Mesopotamian representations of the historical period - nursing mothers, women in acts of sexual intercourse, entertainers such as dancers and musicians, and isolated frontally represented nudes with or without other attributes - and while these nude female images may have different iconographic functions, the ideal of femininity and female sexuality portrayed in them is similar. -Zainab Bahrani, Women of Babylon: Gender and Representation in Mesopotamia

One day in the dojo (the martial-arts studio) before our karate class began, I witnessed the power of a concentrated focus unlike anything that I’d ever seen growing up in the heartland of northern Missouri. On that day, our instructor walked into the room and asked us to do something very different from the form and movement practices that were familiar to us. He explained that he would seat himself in the center of the thick mat where we honed our skills, close his eyes, and go into a meditation. During this exercise, he would stretch his arms out on either side of his body, with his palms open and facedown. He asked us to give him a couple of minutes to “anchor” himself in this T position and then invited us to do anything that we could to move him from his place. The men in our class outnumbered the women by about two to one, and there had always been a friendly competition between the sexes. On that day, however, there was no such division. Together, we all sat close to our instructor, silent and motionless. We watched as he simply walked to the center of the mat, sat down with his legs crossed, closed his eyes, held out his arms, and changed his breathing pattern. I remember that I was fascinated and observed closely as his chest swelled and shrank, slower and slower with each breath until it was hard to tell that he was breathing at all. With a nod of agreement, we moved closer and tried to move our instructor from his place. At first, we thought that this was going to be an easy exercise, and only a few of us tried. As we grabbed his arms and legs, we pushed and pulled in different directions with absolutely no success. Amazed, we changed our strategy and gathered on one side of him to use our combined weight to force him in the opposite direction. Still, we couldn’t even budge his arms or the fingers on his hands! After a few moments, he took a deep breath, opened his eyes, and with the gentle humor we’d come to respect, he asked, “What happened? How come I’m still sitting here?” After a big laugh that eased the tension and with a familiar gleam in his eyes, he explained what had just happened. “When I closed my eyes,” he said, “I had a vision that was like a dream, and that dream became my reality. I pictured two mountains, one on either side of my body, and myself on the ground between the peaks.” As he spoke, I immediately saw the image in my mind’s eye and felt that he was somehow imbuing us with a direct experience of his vision. “Attached to each of my arms,” he continued, “I saw a chain that bound me to the top of each mountain. As long as the chains were there, I was connected to the mountains in a way that nothing could change.” Our instructor looked around at the faces that were riveted on each word he was sharing. With a big grin, he concluded, “Not even a classroom full of my best students could change my dream.” Through a brief demonstration in a martial-arts classroom, this beautiful man had just given each of us a direct sense of the power to redefine our relationship to the world. The lesson was less about reacting to what the world was showing us and more about creating our own rules for what we choose to experience. The secret here is that our instructor was experiencing himself from the perspective that he was already fixed in one place on that mat. In those moments, he was living from the outcome of his meditation. Until he chose to break the chains in his imagination, nothing could move him. And that’s precisely what we found out.

Our deeper understanding leads us to another kind of power, a power that loves life in every form that it appears, a power that does not judge what it encounters, a power that perceives meaningfulness and purpose in the smallest details upon the Earth. This is authentic power. When we align our thoughts, emotions, and actions with the highest part of ourselves, we are filled with enthusiasm, purpose, and meaning. Life is rich and full. We have no thoughts of bitterness. We have no memory of fear. We are joyously and intimately engaged with our world. This is the experience of authentic power.

Page 78 The family sucks the juice out of everything around it, leaving other institutions stunted and distorted. Page 75 Deep-seated differences between the sexes do tend to be reproduced from generation to generation by the fact that children are reared by a pair of differentiated parents and the parameters of their sexual orientation are set in the context of their early relations with those parents. But our unbalanced pattern of sexuality is also an integral part of a thriving marriage system that still enshrines male power and female dependence. Until that form of family disappears, sexual enjoyment will continue to be a male privilege and it will continue to take the form of sexual possession. Clearly, then, it remains necessary, as the early socialists recognized, to separate sex love from these economic ties and allow it to flourish in its own right. Page 52-53 The Oneida community, founded in New York State in 1848, consciously rejected the family and marriage as being inimical to a full communal life. The biblical text, ‘In heaven they neither marry nor are given in marriage’, was taken as justification for ‘complex marriage’ in which all the men and women of the community were joined. Heterosexual relations between any of them were encouraged; long-term pairing was discouraged. Children were cared for in a children’s house soon after they were weaned, visiting their own parents only once or twice a week. Their founder John Humphrey Noyes saw a very clear contradiction between intense family feelings and community feeling. He believed that ‘the great problem of socialism now is, whether the existence of the marital family is compatible with that of the universal family, which the term “community” signifies.

Segment of Throat Center. Includes jaws, lower face and mouth. Positive aspects: All forms of energetic expression originate from the lower segments and are allowed to pass freely and fully. Lots of creative ideas and good communication skills, with their expressions unblocked. Can express how you feel, what you want and how you want things to be.  Flexibility of voice, singing, shouting, laughing, moaning, facing, giggling. Negative: It can be restricted, even pushed back as much as water in a hose. We can swallow our power and pride, we can stifle our expression, we can "choke" our own words. By muffling self-expression in accordance with the wishes of our parents we may have learnt this. Physical Negative Aspects. Problems regarding exhaustion, digestion and weight. Tension of neck and head in the shoulders and the back. Very common colds, sore throats and infections. Center segment of visualization. 3rd Eye, 6th Chakra. Concentration, the mind and will's strong powers.  Imagination, intuition, and perceptions that determine how you and the world around you see yourself. Your eyes are deep self-reflection. The subconscious mind gets imprinted with visions and symbols.  Positive aspects: Clarity, vitality, sparkle, insight and the intimacy opportunity.  Strong connection with one's self and inner guide. Spiritual open-mindedness.  You are approaching a sacred sense.  Negotiating. Achievement compulsive.  Controlling behavior, denying reality, repetitive thinking and internal dialogues.  Forgetting. One hides the partially closed eyes behind them. A tired, lifeless low-energy quality or partial commitment to a passionless cause; lack of direction. A distracted focus that represents a failed purpose. Physical negative aspects: problems with eyes and vision, headaches. Crown Center or (brow segment). Once you unlock, you feel the soul's seat and the world door; cosmic harmony. A vision, or purpose, and inner knowledge, shine forth.  To fully realize its potential, this center needs energy from the breath and other centers. A continuous passage from the head to the toe. Aspects which are positive.  Beyond this corporeal world into unbridled states of ecstasy.  Link of something that is visible and invisible. Extremely clear. A deep sense of wholeness. Negative scores. Undeveloped sense of wholeness and a fundamental confidence. So much logic and analysis. Constantly active and distrustful of one's intuitive powers. Physical negative aspects: Unbalanced hemispheres in the brain. Thyroid, parathyroid, genital, and muscle ailments.

The Pakistan Election Commission failed to perform its fairness as an international standard even though the voting time couldn't pass and match that; only 8 hours for voting were not appropriate. Imran Khan may manage to form an unstable government with unwanted compromises in question, which, indeed, degrade him more, as he went too far to victimize Muslim League N and Pakistan Peoples Party Zardari; however, he cannot fulfill what he promised to the people of Pakistan nor will he be able to execute new and standard foreign policy independently. Any compromise will cause him to be an opportunist for power, especially to become the prime minister at all costs. It does not seem that any party will cooperate with him to form even a weak government. As a fact, even in the leading position of the PTI in elections, the confused establishment faces grave defeat in the face of compromise for a coalition government that holds slurs and severe consequences. Pakistani media airing Imran Khan as a prime minister is not only false but also misleading to the nation. Though Khan's PTI is a leading party in the elections, it does not have the required seats to form a full-fledged government, nor has any other party or parties shown their willingness to join PTI for that purpose. In this context, why does the Pakistani media execute something that does not define the reality within the strong foes such as the PMLN and PPP? Let's realize and wait for the coming days to see how the sun rises and what the shape and outcome will be. The media seem non-professional and irresponsible. 

decided on, “What sort of weapon?” “It is a form of raw magic,” Nura answered. “It is many times more powerful than any natural power of any Wielder that walks Ara, or beyond. Even rivaling the power of the extinct Fey.” “Powerful enough,” Zeryth added, “to end a war before it begins. Without it, the Great Ryvenai War would have gone on far longer and far bloodier than it did.” “Be a weapon?” I echoed. Surely I had misunderstood that — hadn’t I? “Yes. It will become a part of you.” Zeryth said this so casually, as if we were discussing the weather. “Just as your own magic flows through your veins. But… more.” Oh, is that all? “Forever?” “No. It can, and will, be removed.” “Why do you need me to wield it?” I didn’t understand. Why would they entrust me with something that was, supposedly, so powerful? Why would they want a Fragmented foreigner to come end their war? Nura shifted in her seat. Then rose, as if she couldn’t help herself, her arms crossed over her chest. “It is very… selective about its hosts.” Selective? Hosts? “You talk about it as if it is a person.

Comfort with an art form that uses language comes because we all own it, to one degree or another. Words come from flesh and bone and only require a body to read, write, speak, or listen to them. But language also intimidates people into respect: it is the tool of untrustworthy politicians, of bureaucrats—of those trained in the arts of rhetoric. It can be used to control and crush others; fluency and confidence in language is a symbol of education and power. Perhaps it’s because of this deep-seated respect and fear of language that the media will vent spleen over large sums of money being awarded to visual artists for making images and objects, but never criticize a literary prize for giving thousands to a writer for sitting behind a desk and making up a story

A factor that plays an important role in both self-mutilation and eating disorders is a distorted body image. Although many women suffer from poor body image brought about by oppressive public attitudes and media images, societal pressure alone does not cause the kind of deep-seated mental and physiological disturbance that leads to serious and chronic self-mutilation or eating disorders. Cutting and burning, starving and stuffing, bingeing and purging all reflect both an extreme preoccupation with the body and an equally strong sense of alienation from it. The body is viewed as the enemy—an adversary that must be punished and controlled at all costs. At the same time, the body seems dead, unreal, separate from the soul. It's reality must constantly be proven. The root causes of this are much more closer to home. Like the skin ego, body image begins to form with the earliest skin contact between parent and infant. Whether a positive or negative body image ultimately develops as the child grows into adulthood depends on, among other things, the sense of power, control, and autonomy the child feels over her physical self. Inviolate body boundaries are essential to a healthy body image. Intrusive and neglectful caregiving results in poor body image and the compulsive need to artificially create and enforce body boundaries though behaviors like cutting and eating disorders.

Good. That's enough,” Deme said. “You may sit down.” Marus remained where he was, face now almost the colour of his robes, and a snarl forming on his lips. Ebryn felt the flow of force, gathering in towards Marus, the first lightning flickers forming around his hands. “That's enough — sit down,” Deme said again. This time the words came from her mouth like a lash, raw with power, and Marus rocked backwards as if struck. The force of her casting washed over the room like a dousing of ice water. Marus returned to his seat like a drunken man, tripping over the feet of fellow students, and lurching from side to side. “So, who understands what I did there?” Deme asked, moving around the floor again. “No? I used the deeper craft to control another's casting. Once you can do this, the inner nature of what we do is revealed to you, and you have achieved the beginning of mastery. “Much of what we will explore in these lessons is about improvement of your craft. So we learn what is common to all casting, not methods specific to any of the orders. Do you understand?” Deme stood in the middle of the room, looking around the chamber, at the rows of faces. “So, let us begin with a few simple mind exercises.

about to harness that power and make our wildest dreams become our reality. There will be a learning curve and I know that it may be scary for you, but I promise to be there every day for you and continue to train you with love, compassion, and acceptance. I’m going to be the best damn boss in the world. Step 4: Accept Your Mind’s Gift It took years of programing for your mind to believe limiting beliefs. As a kid, you probably picked up the majority of them from your parents, friends, or at school. You were given a lot of misinformation about your true nature that caused you to take on limiting beliefs that have been passed down from generation to generation. These beliefs weren’t passed down out of malice. They were passed down as a form of protection based on fear and lack. For an example, while growing up you probably heard over and over again: “Money doesn’t grow on trees.” If currently you’re experiencing anything other than abundance, you probably heard that phrase or something similar over and over again until you adopted it as your own limiting belief. That belief was meant to protect you from experiencing economic hardship. Your parents told you this in hopes that you would be frugal and not waste money so that you wouldn’t experience the hardship that they did. However, that limiting belief that was passed down to protect you is causing you to feel bad and making it damn near impossible for you to attract financial security into your life. What if you were taught that money flows easily and freely? You would most likely have that belief and never experience financial insecurity in your life. Look at rich families that come from “old money.” They stay rich forever, not only because they pass down their money, but because they see that money always comes and that it’s easy to make money if you try. That belief shapes their thoughts and feelings around money and therefore, it manifests their wealthy reality. This last step is about turning your lemons into a refreshing cup of lemonade. Any time you catch your mind feeding you a negative thought, let it raise a red flag and be an opportunity to have a conversation with your mind. Believe me. Your mind will continue to feed you worst-case scenario thoughts and visions. You can go from financially insecure to secure in an instant, but it takes time to dismantle years of fear-based programming and reprogram your beliefs. You will have to sit down with your mind and train it every day. You don’t have to dedicate chunks of time every day and practice as if you were trying to become an Olympic athlete. It’s a lot easier and effortless on your part. Your mind will tell you exactly when it needs some more training by having a limiting belief that causes a bad feeling. Those worst-case scenario thoughts and visions aren’t your mind trying to sabotage you. It’s your mind taking a seat in your classroom and asking for more training.

Self-criticism can sometimes motivate our performance when we criticize ourselves for particular actions rather than for deep-seated tendencies. But unless carefully managed and contained, self-criticism can become a form of inner-directed virtue signaling. It projects toughness and ambition, but often leads to rumination and hopelessness instead of productive action.

The scene of the crime is your mind.” What I mean by this is that how we think influences how we live. We must partner with the Holy Spirit in allowing Christ to form, renew, and shape how we think. Dark powers want to influence our thinking; therefore, we must intentionally set our minds above, where Christ is seated, allowing him to transform our minds as we soak in the sacred Scriptures.[

Cassian angled his head. 'What happened before the disaster that was last night?' ... When Rhys didn't answer, Cassian said, 'Rhys.' Rhys didn't look at him as he whispered, 'The baby has wings.' Joy sparked through Cassian- even as the broken whisper and what those words meant made his blood go cold. 'You're sure?' 'We had an appointment with Madja this morning.' 'But he's only a quarter Illyrian.' It was possible, of course, for the baby to have inherited wings, but unlikely, given that Rhys himself had been born without them, and only conjured them through whatever strange unearthly magic he possessed. 'He is. But Feyre was in an Illyrian form when he was conceived.' 'That can make a difference? I thought she only made the wings- nothing else.' 'She shape-shifts. She transforms her entire self into the form she takes. When she grants herself wings, she essentially alters her body as its most intrinsic level. So she was fully Illyrian that night.' 'She doesn't have the wings now.' 'No, she shifted back before we knew.' 'So let her change back into an Illyrian to bear the babe.' Rhys's face was stark. 'Madja has put a ban on any more shape-shifting. She says that to alter Feyre's body in any way right now could put the baby at risk. On the chance that it could be bad for the baby. Feyre is forbidden to so much as change the colour of her hair until after the birth.' Cassian raked a hand through his hair. 'I see. But, Rhys- it'll be all right. It's not that bad.' Rhys snarled. 'It is bad. For so many gods-damned reasons, it is fucking bad.' Rhys was as close to being beside himself as Cassian had seen him since he'd returned from Amarantha's court. 'Breathe,' Cassian said calmly. Rhys's eyes simmered, the stars within them winked out. 'Fuck you.' 'Take a breath, Rhysand.' Cassian gestured to the window behind him, the lawn sloping down to the river. 'You want to go fight it out, I've got energy to burn.' The study doors opened, and Azriel walked in. From the grim expression etched on his face, he already knew. Azriel claimed the seat beside Cassian. 'Tell us what you need, Rhys.' 'Nothing. I need to not fall apart so my mate doesn't pick up a whiff of this when she comes home for lunch.' Rhys narrowed his eyes, and power rumbled in the room. 'No one says a word about this to Feyre. No one.' 'Didn't Madja warn her?' Azriel asked. 'Not strongly. She only mentioned an elevated risk during labour.' Rhys let out a harsh laugh. 'An elevated risk.

In the course of history, kings have welcomed more and more people to their courts, which became more and more brilliant. Is it not obvious that these courtiers and the "officers" were stolen from the feudal lords, who just lost at one fell swoop, their retinues and their administrators? The modern state nourishes a vast bureaucracy. Is not the corresponding decline in the staff of the employer patent to all? Putting the mass of the people to productive work makes possible at any given moment of technical advance the existence of a given number of non-producers. These non-producers will either be dispersed in a number of packets or concentrated in one immense body, according as the profits of productive work accrue to the social or to the political authorities. The requirement of Power, its tendency and its raison d'etre, is to concentrate them in its own service. To this task, it brings us so much ardour, instinctive rather than designed that in course of time it does to a natural death the social order which gave it birth. This tendency is due not to the form taken by any particular state but to the inner essence of Power, which is the inevitable assailant of the social authorities and sucks the very lifeblood. And the more vigorous a particular power is a more virile it is to the role of vampire. When it falls to weak hand, which gives aristocratic resistance a chance to organize itself, the state's revolutionary nature becomes for the time being effaced. This happens either because the forces of aristocracy opposed to the now enfeebled statocratic onslaught a barrier capable of checking it, or, more frequently, because they put a guard on their assailant, by laying hands on the apparatus which endangers them; they guarantee their own survival by installing themselves in the seat of government. This is exactly what did happen to the two epochs when the ideas of Montesquieu and Marx took shape. The counter-offensive of the social authorities cannot be understood unless it is realized that the process of destroying aristocracy goes hand in hand with a tendency in the opposite sense. The mighty are put down - if they are independent of the state; but simultaneously, a statocrcy is exalted, and the new statocrats do more than lay a collective hand on the social forces - they laid them on the lay them each his own hand; in this way, they divert them from Power and restore them again to society, in which thereafter the statocrats join forces, by reason of the similarity of their situations and interests, with the ancient aristocracies in retreat. Moreover, the statocratic acids, in so far as they break down the aristocratic molecules, do not make away with all the forces which they liberate. Part of them stays unappropriated, and furnishes new captains of society with the personnel necessary to the construction of new principates. In this way, the fission of the feudal cell at the height of the Middle Ages released the labour on which the merchant-drapers rose to wealth and political importance. So also in England, with a greed of Henry VIII had fallen on the ecclesiastical authorities to get from their wealth, the wherewithal to carry out his policies, the greater part of the monastic spoils, stuck to the fingers of hands, which had been held out to receive them. These spoils founded the fortunes of the nascent English capitalism. In this way, new hives are forever being built, in which lie hidden a new sort of energies; these will in time inspire the state to fresh orgies of covetousness. That is why the statocratic aggression seemed never to reach its logical conclusion - the complete atomization of society, which should contain henceforward nothing but isolated individuals whom the state alone rules and exploits.

We are evolving from five-sensory humans into multisensory humans. Our five senses, together, form a single sensory system that is designed to perceive physical reality. The perceptions of a multisensory human extend beyond physical reality to the larger dynamical systems of which our physical reality is a part. The multisensory human is able to perceive, and to appreciate, the role that our physical reality plays in a larger picture of evolution, and the dynamics by which our physical reality is created and sustained. This realm is invisible to the five-sensory human. It is in this invisible realm that the origins of our deepest values are found. From the perspective of this invisible realm, the motivations of those who consciously sacrifice their lives for higher purposes make sense, the power of Gandhi is explicable, and the compassionate acts of the Christ are comprehensible in a fullness that is not accessible to the five-sensory human. All of our great teachers have been, or are, multisensory humans. They have spoken to us and acted in accordance with perceptions and values that reflect the larger perspective of the multisensory being, and, therefore, their words and actions awaken within us the recognition of truths.

Page 85 -- Generally, there are more than two groups, but sometimes they nonetheless choose up sides in what becomes a bipolar confrontation. Where bipolarity does not take over, the presence of third groups opens the possibility that the largest group, though able to muster a plurality of the vote for its party, will be excluded from power by the configuration of votes and seats obtained in toto by the other groups. If the excluded group is the largest, the degree of dissatisfaction may be greater than in the simple 60-40 situation. An even more extreme result can be produced by party fragmentation. If Group A, with 60 percent of the population, divides its support between two parties, it is open to Group B or to B and C, with 40 percent but only one party, to form a government that excludes the majority group. This it can do by winning a majority of seats by repeated pluralities in three-way contests Page 86 -- I shall show later that elections of this general type are a major - though not the only - reason for the decline of democracy in Africa, Asia, and the Caribbean. Such elections have much to do with the outlawing of opposition, the rigging of future elections, and the incidence of military coups

Messerschmitt Me 264 with steam turbine In August 1944, the firm of Osermaschinen G.m.b.H. founded by Professor Losel was commissioned to carry out the design and development of a steam turbine power unit for aircraft. The design called for 6000hp at 6000rpm with a weight/power ratio of 0.7kg/hp and a consumption of 190 grams/hp/hour. A Me 264 airframe was to have been placed at the disposal of the firm, but it was destroyed in an air raid. Two forms of propeller were envisaged, one of 17.5ft diameter and revolving at 400-500rpm and the other 6.5ft in diameter revolving at 600rpm. The whole system consisted of four boilers (capillary tube boilers of special design) boiler feed water pump and auxiliary turbine, main turbine, combustion air draught fan, condenser, controls and auxiliaries. At the time of the German collapse many components of the system had been produced, including the turbine blades, and auxiliaries such as the combustion air draught fan and condenser pump were ready for use. A start had been made with the assembly of the auxiliary and main turbine and one boiler had been manufactured in its entirety. The first system was designed to use 65% solid fuel (pulverised coal) and 35% liquid fuel (petrol) but it was intended to use liquid fuel only when it became available in quantity. The advantages claimed for the steam-turbine system are: 1)       Constant power at varying heights. 2)     Capacity for 100% overloading, even for long periods. 3)      Full steam output attained in 5-10 seconds. 4)     The system is not sensitive to low temperatures. 5)     Long life and simple servicing. 6)      Simple and rapid control. 7)      The system lends itself to incorporation in an airframe, since it can be broken down into separate components. The four main boilers are 3ft in diameter and 4ft high. The main turbine is 2ft in diameter and 6ft in length.     Messerschmitt Me 265     Messerschmitt Me 309 fighter A single-seat

Each town was represented by a council. The council was headed by a shaman, who had no authority but advised on spiritual and medical matters. There were two chiefs--the White chief (also known as the most beloved man), who handled daily concerns of the town, and the Red chief, who offered advice regarding war parties, victory dances, and the spirited games that were a vital part of the Cherokee way of life. Seven elder men were chosen from each clan. These men usually led discussions, although all Cherokee men participated. The council discussed town concerns, including religious matters, and decided by consensus, meaning general agreement. Cherokee society had little need of formal laws. Seeking harmony in relations with each other, they maintained order by social pressure and negotiation among disputing individuals or clans. The Cherokee were a highly organized people, not only within each village, but in the nation as a whole, with two forms of government--the White for civil or peacetime affairs and the Red for waging war. The White chief was the religious head or high priest as well. Next in important to the chief was the right-hand man, or itausta, and then the chief speaker. The chief had seven councilors, including the right-hand man, who formed the main government. The Red organization consisted of a group of officials corresponding in rank to the White leaders, except that they were responsible only for military activities. The White organization had slightly more power because the Red chief was selected by the White chief. There were other important people within the Cherokee government, notably the beloved woman, an elderly matron who was honored for her wisdom and goodness. Seven women, usually the eldest women in the nation, also took part in many council ceremonies. The national government met in a large seven-sided building situated on a high mound in the capital. The capital was not fixed at first, but was always in the village of the White chief, although Echota eventually became the traditional capital. As in the town council house, the seating arrangement was highly formalized, with the White chief occupying the seat of honor. Here, Cherokee leaders held elaborate national ceremonies, assembled war parties, and administered laws.

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Through this technique of subjection a new object was being formed; slowly, it superseded the mechanical body the body composed of solids and assigned movements, the image of which had for so long haunted those who dreamt of disciplinary perfection. This new-object is the natural body, the bearer of forces and the seat of duration; it is the body susceptible to specified operations, which have their order, their stages, their internal conditions, their constituent elements. In becoming the target for new mechanisms of power, the body is offered up to new forms of knowledge. It is the body of exercise, rather than of speculative physics; a body manipulated by authority, rather than imbued with animal spirits; a body of useful training and not of rational mechanics, but one in which, by virtue of that very fact, a number of natural requirements and functional constraints are beginning to emerge.

Monday. My God knows my name. (Isaiah 43:1) Tuesday. My God goes before me. (Deuteronomy 31:8) Wednesday. I can do all things through Christ who strengthens me. (Philippians 4:13) Thursday. My present suffering pales in comparison to my future glory. (Romans 8:18) Friday. No weapon formed against me will prosper. (Isaiah 54:17) Saturday. I am a child of God. (Romans 8:16) Sunday. The same power that raised Jesus from the dead lives in me. (Ephesians 1:18–20)

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