Short Consumer Quotes

...our souls may be consumed by shadows, but that doesn't mean we have to behave as monsters.

Human lives were short and fragile. Time and illnesses consumed us, like flames burning away these pieces of wood. But it didn’t matter how long or short we lived. It mattered more how much light we were able to shed on those we loved and how many people we touched with our compassion.

Each crewman had their own laptop. So I have six at my disposal. Rather, I had six. I now have five. I thought a laptop would be fine outside. It’s just electronics, right? It’ll keep warm enough to operate in the short term, and it doesn’t need air for anything. It died instantly. The screen went black before I was out of the airlock. Turns out the “L” in “LCD” stands for “Liquid.” I guess it either froze or boiled off. Maybe I’ll post a consumer review. “Brought product to surface of Mars. It stopped working. 0/10.

Even though sugar was very expensive, people consumed it till their teeth turned black, and if their teeth didn't turn black naturally, they blackened them artificially to show how wealthy and marvelously self-indulgent they were.

The stars are brilliant at this time of night and I wander these streets like a ritual I don’t dare to break for darling, the times are quite glorious. I left him by the water’s edge, still waving long after the ship was gone and if someone would have screamed my name I wouldn’t have heard for I’ve said goodbye so many times in my short life that farewells are a muscular task and I’ve taught them well. There’s a place by the side of the railway near the lake where I grew up and I used to go there to burry things and start anew. I used to go there to say goodbye. I was young and did not know many people but I had hidden things inside that I never dared to show and in silence I tried to kill them, one way or the other, leaving sin on my body scrubbing tears off with salt and I built my rituals in farewells. Endings I still cling to. So I go to the ocean to say goodbye. He left that morning, the last words still echoing in my head and though he said he’d come back one day I know a broken promise from a right one for I have used them myself and there is no coming back. Minds like ours are can’t be tamed and the price for freedom is the price we pay. I turned away from the ocean as not to fall for its plea for it used to seduce and consume me and there was this one night a few years back and I was not yet accustomed to farewells and just like now I stood waving long after the ship was gone. But I was younger then and easily fooled and the ocean was deep and dark and blue and I took my shoes off to let the water freeze my bones. I waded until I could no longer walk and it was too cold to swim but still I kept on walking at the bottom of the sea for I could not tell the difference between the ocean and the lack of someone I loved and I had not yet learned how the task of moving on is as necessary as survival. Then days passed by and I spent them with my work and now I’m writing letters I will never dare to send. But there is this one day every year or so when the burden gets too heavy and I collect my belongings I no longer need and make my way to the ocean to burn and drown and start anew and it is quite wonderful, setting fire to my chains and flames on written words and I stand there, starring deep into the heat until they’re all gone. Nothing left to hold me back. You kissed me that morning as if you’d never done it before and never would again and now I write another letter that I will never dare to send, collecting memories of loss like chains wrapped around my veins, and if you see a fire from the shore tonight it’s my chains going up in flames. The time of moon i quite glorious. We could have been so glorious.

When you’re a conservative Republican, you never think people are making money by ripping other people off,” he said. His mind was now fully open to the possibility. “I now realized there was an entire industry, called consumer finance, that basically existed to rip people off.

In these pages, and in my memories, she reminds me that a short life can also be a good and rich life, that it is possible to live with depression without being consumed by it, and that meaning in life is found together, in family and friendship that transcends and survives all manner of suffering. As the poet wrote in the Bible's Song of Solomon, 'Love is strong as death.' Or perhaps even stronger.

Much of our food system depends on our not knowing much about it, beyond the price disclosed by the checkout scanner; cheapness and ignorance are mutually reinforcing. And it's a short way from not knowing who's at the other end of your food chain to not caring–to the carelessness of both producers and consumers that characterizes our economy today. Of course, the global economy couldn't very well function without this wall of ignorance and the indifference it breeds. This is why the American food industry and its international counterparts fight to keep their products from telling even the simplest stories–"dolphin safe," "humanely slaughtered," etc.–about how they were produced. The more knowledge people have about the way their food is produced, the more likely it is that their values–and not just "value"–will inform their purchasing decisions.

It is not as if farming brought a great improvement in living standards either. A typical hunter-gatherer enjoyed a more varied diet and consumed more protein and calories than settled people, and took in five times as much viatmin C as the average person today.

I fell in love with her suddenly, deeply, in the most all-consuming way.

Cheapness and ignorance are mutually reinforcing. And it's a short way from not knowing who's at the other end of your food chain to not caring - to the carelessness of both producers and consumers.

Consequently, citizen legislators, rotating back to their communities after a short period of public service—considered an indispensable and routine characteristic and design of representative government at the time of the founding, and for a century thereafter—have been replaced with a professional ruling class led by governing masterminds. For the most part, they are isolated from the communities from which they hail and are consumed with the daily jockeying for position and power within their ranks. Moreover, they both pander to and lord over their constituents.

One consequential change is that people used to get most of their calories at breakfast and midday, with only the evening top-up at suppertime. Now those intakes are almost exactly reversed. Most of us consume the bulk--a sadly appropriate word here--of our calories in the evening and take them to bed with us, a practice that doesn't do any good at all.

What makes anyone think that government officials are even trying to protect us? A government is not analogous to a hired security guard. Governments do not come into existence as social service organizations or as private firms seeking to please consumers in a competitive market. Instead, they are born in conquest and nourished by plunder. They are, in short, well-armed gangs intent on organized crime. Yes, rulers have sometimes come to recognize the prudence of protecting the herd they are milking and even of improving its ‘infrastructure’ until the day they decide to slaughter the young bulls, but the idea that government officials seek to promote my interests or yours is little more than propaganda—unless, of course, you happen to belong to the class of privileged tax eaters who give significant support to the government and therefore receive in return a share of the loot.

What keeps the so-called consumer society going is the fact that trying to find yourself through things doesn't work. The ego satisfaction is short-lived and so you keep looking for more and keep buying and consuming.

A human life is a beautiful thing," he said. "You humans.... you feel. You feel so deeply that it consumes you. There were humans I kept a watch over, though I would blink and they'd be fifty, sixty years older—and the time would come for me to meet them. For the longest time, I pitied them for their short lives. And I admit, Signa, that I have grown more callous with my age. But I have also grown to admire humans. They've such a short time to experience their lives, and so they must feel deeply. They must experience in one life-time things it's taken me an eternity to experience. When I see men like Elijah, rather than feel guilt for what I've done, I remember that he feels sorrow because he loved so deeply. And were I not real, Little Bird, were I not Death, he would never have experienced that love. So which is better? To live forever, or to live and love?

The idealized market was supposed to deliver ‘friction free’ exchanges, in which the desires of consumers would be met directly, without the need for intervention or mediation by regulatory agencies. Yet the drive to assess the performance of workers and to measure forms of labor which, by their nature, are resistant to quantification, has inevitably required additional layers of management and bureaucracy. What we have is not a direct comparison of workers’ performance or output, but a comparison between the audited representation of that performance and output. Inevitably, a short-circuiting occurs, and work becomes geared towards the generation and massaging of representations rather than to the official goals of the work itself. Indeed, an anthropological study of local government in Britain argues that ‘More effort goes into ensuring that a local authority’s services are represented correctly than goes into actually improving those services’. This reversal of priorities is one of the hallmarks of a system which can be characterized without hyperbole as ‘market Stalinism’. What late capitalism repeats from Stalinism is just this valuing of symbols of achievement over actual achievement. […] It would be a mistake to regard this market Stalinism as some deviation from the ‘true spirit’ of capitalism. On the contrary, it would be better to say that an essential dimension of Stalinism was inhibited by its association with a social project like socialism and can only emerge in a late capitalist culture in which images acquire an autonomous force. The way value is generated on the stock exchange depends of course less on what a company ‘really does’, and more on perceptions of, and beliefs about, its (future) performance. In capitalism, that is to say, all that is solid melts into PR, and late capitalism is defined at least as much by this ubiquitous tendency towards PR-production as it is by the imposition of market mechanisms.

researchers discovered that people who have just consumed caffeinated drinks were more likely to be swayed by arguments about various controversial topics.55 In short, good evidence that there really is no such thing as a free lunch or an innocent cup of coffee.

At the core of love is validation. It is what gives love power. For when love is given away, validation seeps in and expands in the heart of the recipient, filling up every empty, dark corner. It is a wonderful, light, consuming feeling we long for, and once found, we hope—even expect—it will forever remain. But there are times when that most precious love is revoked, and a hard scab forms over the empty hole. Though this scab is both healing and protective, it is the reason why validation from future love may not seep in so easily, no matter how wanting the heart.

Fear devours the soul. You don't have to let it consume yours.

Twenty-two months are a long time and a lot of things can happen in them- there is time for new families to be formed, for babies to be born and even begin to talk, for a great house to rise where once there was only a field, for a beautiful woman to grow old and no one desire her any more, for an illness- for a long illness- to ripen (yet men live on heedlessly), to consume the body slowly, to recede for short periods as if cured, to take hold again more deeply and drain away the last hopes; there is time for a man to die and be buried, for his son to be able to laugh again and in the evening take the girls down the avenues and past the cemetery gates without a thought. But it seemed as if Drogo’s existence had come to a halt. The same day, the same things, had repeated themselves hundreds of times without taking a step forward. The river of time flowed over the Fort, crumbled the walls, swept down dust and fragments of stone, wore away the stairs and the chain, but over Drogo it passed in vain- it had not yet succeeded in catching him, bearing him with it as it flowed.

So, what is my prescription for good health? In short, it is about the multiple health benefits of consuming plant-based foods, and the largely unappreciated health dangers of consuming animal-based foods, including all types of meat, dairy and eggs.

We are not consumers. For most of humanity’s existence, we were makers, not consumers: we made our clothes, shelter, and education, we hunted and gathered our food. We are not addicts. “I propose that most addictions come from our surrendering our real powers, that is, our powers of creativity.” We are not passive couch potatoes either. “It is not the essence of humans to be passive. We are players. We are actors on many stages…. We are curious, we are yearning to wonder, we are longing to be amazed… to be excited, to be enthusiastic, to be expressive. In short to be alive.” We are also not cogs in a machine. To be so would be to give up our personal freedoms so as to not upset The Machine, whatever that machine is. Creativity keeps us creating the life we wish to live and advancing humanity’s purpose as well.

The long answer was too time-consuming to give. The short answer was too painful. It went like this. It was a question of what heartbreak is, and how exactly the heart breaks, and what is left of it afterwards.

And waiting means hurrying on ahead, it means regarding time and the present moment not as a boon, but an obstruction; it means making their actual content null and void, by mentally overleaping them. Waiting, we say, is long. We might just as well—or more accurately—say it is short, since it consumes whole spaces of time without our living them or making any use of them as such. We may compare him who lives on expectation to a greedy man, whose digestive apparatus works through quantities of food without converting it into anything of value or nourishment to his system. We might almost go so far as to say that, as undigested food makes man no stronger, so time spent in waiting makes him no older. But in practice, of course, there is hardly such a thing as pure and unadulterated waiting.

I appreciate the scientific rigor with which you’ve approached this project, Anna,” said Christopher, who had gotten jam on his sleeve. “Though I don’t think I could manage to collect that many names and also pursue science. Much too time-consuming.” Anna laughed. “How many names would you want to collect, then?” Christopher tilted his head, a brief frown of concentration crossing his face, and did not reply. “I would only want one,” said Thomas. Cordelia thought of the delicate tracery of the compass rose on Thomas’s arm, and wondered if he had any special person in mind. “Too late for me to only have one,” declared Matthew airily. “At least I can hope for several names in a carefully but enthusiastically selected list.” “Nobody’s ever tried to seduce me at all,” Lucie announced in a brooding fashion. “There’s no need to look at me like that, James. I wouldn’t say yes, but I could immortalize the experience in my novel.” “It would be a very short novel, before we got hold of the blackguard and killed him,” said James. There was a chorus of laughter and argument. The afternoon sun was sinking in the sky, its rays catching the jeweled hilts of the knives in Anna’s mantelpiece. They cast shimmering rainbow patterns on the gold-and-green walls. The light illuminated Anna’s shabby-bright flat, making something in Cordelia’s heart ache. It was such a homey place, in a way that her big cold house in Kensington was not. “What about you, Cordelia?” said Lucie. “One,” said Cordelia. “That’s everyone’s dream, isn’t it, really? Instead of many who give you little pieces of themselves—one who gives you everything.” Anna laughed. “Searching for the one is what leads to all the misery in this world,” she said. “Searching for many is what leads to all the fun.

Love did not conquer all; it only made life more bearable for a short time before it consumed its victims.

The average yard is both an ecological and agricultural desert. The prime offender is short-mown grass, which offers no habitat and nothing for people except a place to sit, yet sucks down far more water and chemicals than a comparable amount of farmland.

As each new generation becomes more distanced from human interaction by its all-consuming obsession with superfluous technology, our collective passion wanes a little more, making the cracks in each persons’ bridge wider, until it is easy to fall through the fractures and disappear forever.

The marketing people are always talking about something called 'consumers'. I have this image of a fat little man in baggy Bermuda shorts, a Hawaiian shirt, and a straw hat with beer-can openers dangling from it, clutching fistfuls of dollars.

Materialism, to some extent, requires that the consumer is not fully present or happy. In the moments of a spending frenzy you feel more alive so you spend, spend, spend in the pursuit of happiness. For a short period the acquisition of clothes, shoes, a house, a car, a new kitchen, anchors your life into some place of meaning.

Tengo knew that time could become deformed as it moved forward. Time itself was uniform in composition, but once consumed, it took on a deformed shape. One period of time might be terribly heavy and long, while another could be light and short. Occasionally the order of things could be reversed, and in the worst cases order itself could vanish entirely. Sometimes things that should not be there at all might be added onto time. By adjusting time this way to suit their own purposes, people probably adjusted the meaning of their existences. In other words, by adding such operations to time, they were able—but just barely—to preserve their own sanity. Surely, if a person had to accept the time through which he had just passed uniformly in the given order, his nerves could not bear the strain. Such a life, Tengo felt, would be sheer torture.

When the sun goes down, melting away his caresses into the sky which consonants with the ocean, lively colors are scattered through the deep pale depth during some short sensuous instants. Later, as by art of magic, light is consumed into the infinite horizon giving space to the poked voidness and its full-cristal-covered vastness. Then, to mystify the night, a marvelous and alluring sentinel rests next to us through the vivid night, just until the next prismatic fest arrives with its celebrating aperture.

If food was no longer obliged to make intercontinental journeys, but stayed part of a system in which it can be consumed over short distances, we would save a lot of energy and carbon dioxide emissions. And just think of what we would save in ecological terms without long-distance transportation, refrigeration, and packaging--which ends up on the garbage dump anyway--and storage, which steals time, space, and vast portions of nature and beauty.

After the prescribed length of time and number of meals consumed and digested in unison, they felt they had sufficient community of interests to marry.

Anger is not always bad, as long as it's directed at things that need changed and used in short doses so it doesn't consume your thoughts. - The Malwatch

The short version was death, disease, despots and destruction. The longer version had kept him up wondering what the hell was wrong with people.

Life is beautiful, so long as it is consuming you. When it is rushing through you, destroying you, life is glorious. It is best to roar away, like a fire with a great draught, white-hot to the last bit. It's when you burn a slow fire and save fuel that life's not worth having.

Long story short, I have always been fascinated by how we absolutely need to be in a relationship. I mean, it consumes us, that need, that terrible need to be loved, to be with someone.

I shall not die without a hope that light and liberty are on a steady advance. Even should the cloud of barbarism and despotism again obscure the science and liberties of Europe, this country remains to preserve and restore light and liberty to them. In, short, the flames kindled on the 4th of July, 1776, have spread over too much of the globe to be extinguished by the feeble engines of despotism; on the contrary, they will consume these and all who work for them.

He makes His ministers a flame of fire.' Am I ignitable? God deliver me from the dread asbestos of 'other things.' Saturate me with the oil of the Spirit that I may be a flame. But flame is transient, often short-lived. Canst thou bear this, my soul - short life? In me there dwells the Spirit of the Great Short-Lived, whose zeal for God's house consumed Him. 'Make me Thy Fuel, Flame of God.

Healthy doubt encourages us to bring our questions to God; toxic doubt drives us away from him. And healthy doubt makes an appearance for the short term, ultimately bringing us to a deeper place with God, while toxic doubt consumes us and lingers on, dragging us down day after day, year after year.

I want—no—I need him in my life. In the short time of knowing him, he has flipped my world around, more than once. He can make me angry, sad and confused all in the same minute, but he can also makes me the happiest I’ve ever been. Being around Seth is exciting and dangerous and I like it... I like him.

Medieval banquets show people eating all kinds of foods that are no longer eaten. Birds especially featured. Eagles, herons, peacocks, sparrows, larks, finches, swans, and almost all other feathered creatures were widely consumed. This wasn’t so much because swans and other birds were fantastically delicious—they weren’t; that’s why we don’t eat them now—but rather because other, better meats weren’t available.

The “consumer loan” piles that Wall Street firms, led by Goldman Sachs, asked AIG FP to insure went from being 2 percent subprime mortgages to being 95 percent subprime mortgages. In a matter of months, AIG FP, in effect, bought $50 billion in triple-B-rated subprime mortgage bonds by insuring them against default.

For a long time it was assumed that anything so miraculously energetic as radioactivity must be beneficial. For years, manufacturers of toothpaste and laxatives put radioactive thorium in their products, and at least until the late 1920s the Glen Springs Hotel in the Finger Lakes region of New York (and doubtless others as well) featured with pride the therapeutic effects of its ‘Radio-active mineral springs27’. It wasn’t banned in consumer products until 193828. By this time it was much too late for Mme Curie, who died of leukaemia in 1934. Radiation, in fact, is so pernicious and long-lasting that even now her papers from the 1890s – even her cookbooks – are too dangerous to handle. Her lab books are kept in lead-lined boxes29 and those who wish to see them must don protective clothing.

Tengo knew that time could become deformed as it moved forward. Time itself was uniform in composition, but once consumed, it took on a deformed shape. One period of time might be terribly heavy and long, while another could be light and short. Occasionally the order of things could be reversed, and in the worst cases order itself could vanish entirely.

In 1948, long before the louder, faster, and busier world of Twitter and social media, Paul Lazarsfeld and Robert Merton wrote: The interested and informed citizen can congratulate himself on his lofty state of interest and information and neglect to see that he has abstained from decision and action. In short, he takes his secondary contact with the world of political reality, his reading and listening and thinking, as a vicarious performance…. He is concerned. He is informed. And he has all sorts of ideas as to what should be done. But, after he has gotten through his dinner and after he has listened to his favored radio programs and after he has read his second newspaper of the day, it is really time for bed.5 This is the exact reaction that web content is designed to produce. To keep you so caught up and consumed with the bubble that you don’t even realize you’re in one.

There is nothing after death; and death is nothing - only the finishing post of life's short race. Ambitious, give up your hopes; anxious, your fears. Vast Chaos, and the hungry mouth of Time, consume us all. Death is inseparable; it destroys the body, and does not spare the soul. For Taenarus - the realm of the grim king - the jealous hound that guards the infernal gate - these are all idle tales, fables, the stories of a troubled dream. You ask, where will you be when you are dead? Where the unborn are.

It is not as if farming brought a great improvement in living standards either. A typical hunter-gatherer enjoyed a more varied diet and consumed more protein and calories than settled people, and took in five times as much vitamin C as the average person today. Even in the bitterest depths of the ice ages, we now know, nomadic people ate surprisingly well—and surprisingly healthily. Settled people, by contrast, became reliant on a much smaller range of foods, which all but ensured dietary insufficiencies.

Imagine a person who enjoys alcohol, perhaps a bit too much. He has a quick three or four drinks. His blood alcohol level spikes sharply. This can be extremely exhilarating, particularly for someone who has a genetic predisposition to alcoholism.23 But it only occurs while blood alcohol levels are actively rising, and that only continues if the drinker keeps drinking. When he stops, not only does his blood alcohol level plateau and then start to sink, but his body begins to produce a variety of toxins, as it metabolizes the ethanol already consumed. He also starts to experience alcohol withdrawal, as the anxiety systems that were suppressed during intoxication start to hyper-respond. A hangover is alcohol withdrawal (which quite frequently kills withdrawing alcoholics), and it starts all too soon after drinking ceases. To continue the warm glow, and stave off the unpleasant aftermath, the drinker may just continue to drink, until all the liquor in his house is consumed, the bars are closed and his money is spent. The next day, the drinker wakes up, badly hungover. So far, this is just unfortunate. The real trouble starts when he discovers that his hangover can be “cured” with a few more drinks the morning after. Such a cure is, of course, temporary. It merely pushes the withdrawal symptoms a bit further into the future. But that might be what is required, in the short term, if the misery is sufficiently acute. So now he has learned to drink to cure his hangover. When the medication causes the disease, a positive feedback loop has been established.

That’s my problem with new-age stuff. In common with many irrational views it harks back to a sense of something ancient while rejecting anything provably historical. It’s like the miserable concept of Original Sin. There seems to be an obsession with the idea that there were ancient humans, uncorrupted by their capricious intellects, who lived in the ‘right way’. They didn’t eat too much dairy or any wheat. They didn’t sit down too long for their spines or walk around in posture-ruining shoes. They didn’t consume too many sugars or fats for their unblemished guts to digest, or pop painkilling and antibiotic tablets to deal with the short-term symptoms of long-term problems that should be dealt with by wholesale lifestyle change. They didn’t drink or smoke. They were perfect and we should sling out all our stuff and emulate them. Except they had an average life expectancy of about 18 and the planet could only support a few hundred thousand of them. Apart from that, good plan.

She sucked a breath and held it as something consumed her. Something else entirely.

Somebody will beat both [contents and price] sooner or later because that is good old Free Enterprise, where the consumer benefits from battles between jolly green giants.

I always thought that if I suffered enough in service of Art, if I laid down my life to please the world, I could live in peace," Duncan reflects shortly after the death of her children. "Now I know that the world will consume everything in its path. Art is not even an appetizer to the horrors of the world. The world consumes horror itself and savors it and is never sated.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

Our lives are so short and during that short period there is nothing to learn about the whole field of the psyche, which is the movement of memory; we can only observe it. Observe without any movement of thought, observe without time, without past knowledge, without the observer who is the essence of the past. Just watch. Watch those clouds shaping and reshaping, watch the trees, the little birds. It is all part of life. When you watch attentively, with diligence, there is nothing to learn; there is only that vast space, silence and emptiness, which is all-consuming energy.

In short, finance gives you the opportunity to dramatically increase your consumption by doing nothing—or, more precisely, by choosing not to consume everything you produce today, but instead providing the productive economy with savings that can be used to generate additional economic value with minimal effort on your part. For all of the demonization of financiers, this is as close to magic as you can get.

It is necessary to protect precious silence from all parasitical noise. The noise of our “ego”, which never stops claiming its rights, plunging us into an excessive preoccupation with ourselves. The noise of our memory, which draws us toward the past, that of our recollections or of our sins. The noise of temptations or of acedia, the spirit of gluttony, lust, avarice, anger, sadness, vanity, pride—in short: everything that makes up the spiritual combat that man must wage every day. In order to silence these parasitical noises, in order to consume everything in the sweet flame of the Holy Spirit, silence is the supreme antidote.

Service is the virtue that distinguished the great of all times and which they will be remembered by. It places a mark if nobility upon its disciples. It is the dividing line which separates the two great groups of the world—those who help and those who hinder, those who lift and those who lean, those who contribute and those who only consume. How much better it is to give than to receive. Service in any form is comely and beautiful. To give encouragement, to impart sympathy, to show interest, to banish fear, to build self confidence and awaken hope in the hearts if others, in short—to love them and to show it—is to render the most precious service.

For a long time it was assumed that anything so miraculously energetic as radioactivity must be beneficial. For years, manufacturers of toothpaste and laxatives put radioactive thorium in their products, and at least until the late 1920s the Glen Springs Hotel in the Finger Lakes region of New York (and doubtless others as well) featured with pride the therapeutic effects of its “Radioactive mineral springs.” Radioactivity wasn’t banned in consumer products until 1938.

Every witch or wizard with a wand has held in his or her hands more power than we will ever know. With the right spell or potion, they can fabricate love, travel through time, change physical form and even extinguish life. In the wrong hands, power and magic can be dark, lethal, and consuming. Lord Voldemort showed us that; he sought power so viciously that he tore apart the fabric of his soul and lost everything that made him human. He is the ultimate villain, motivated by an ice-cold desire for power and destruction. Obviously few people could match Voldemort in general evil intent (though Bellatrix Lestrange and Dolores Umbridge indeed try), but there are certainly other characters attracted to power.

Consumer society thrives as long as it manages to render the non-satisfaction of its members (and so, in its own terms, their unhappiness) perpetual. The explicit method of achieving such an effect is to denigrate and devalue consumer products shortly after they have been hyped into the universe of the consumers' desires. But another way to do the same thing, and yet more effectively, stays in the semi-shade and is seldom brought out into the limelight except by perceptive investigative journalists: namely, by satisfying every need/desire/want in such a fashion that they cannot but give birth to yet new needs/desires/wants. What starts as an effort to satisfy a need must end up as a compulsion or an addiction.

No one knows, because no plastic has died a natural death yet. It took today’s microbes that break hydrocarbons down to their building blocks a long time after plants appeared to learn to eat lignin and cellulose. More recently, they’ve even learned to eat oil. None can digest plastic yet, because 50 years is too short a time for evolution to develop the necessary biochemistry. “But give it 100,000 years,” says Andrady the optimist. He was in his native Sri Lanka when the Christmas 2004 tsunami hit, and even there, after those apocalyptic waters struck, people found reason to hope. “I’m sure you’ll find many species of microbes whose genes will let them do this tremendously advantageous thing, so that their numbers will grow and prosper. Today’s amount of plastic will take hundreds of thousands of years to consume, but, eventually, it will all biodegrade. Lignin is far more complex, and it biodegrades. It’s just a matter of waiting for evolution to catch up with the materials we are making.

Mr. Jukes’s work involves the creation of the spiritual slogans that uplift the consumer half of the nation. A few of these have come down to us in more or less fragmentary condition, and those of you who have taken Professor Rex Harrison’s course, Linguistics 916, know the extraordinary difficulties we are encountering in our attempts to interpret: ‘Good to the Last Drop’ (for ‘good’ read ‘God’?); ‘Does She or Doesn’t She?’ (what?); and ‘I Dreamed I Went to the Circus in My Maidenform Bra’ (incomprehensible).

marriages are viewed as (short-term) contracts subject to a cost/benefit analysis, children become consumer goods or accessories, family bonds are weakened and our bodies are treated like so many raw materials to be mined and exploited for manufacture and pleasure. Those individuals rendered worthless as producers and commodities by obsolescence—the old and infirm—are discarded (warehoused or euthanized) and the nonproductive poor (the homeless, the unemployed, the irresponsible, the incompetent) are viewed as a threat.28

Which ones, in short, make the difference in the consumer’s mouth and mind? “And you can’t ask the consumer,” says Langstaff. “You ask the consumer, ‘Why does it taste better?’ They say, ‘Because I like it better.’” The consumer’s flavor lexicon is tiny: yum and yuck.

The Liars believe in no afterlife, no God. We see the universe as it is, Father Damien, and these naked truths are cruel ones. We who believe in life, and treasure it, will die. Afterward there will be nothing, eternal emptiness, blackness, nonexistence. In our living there has been no purpose, no poetry, no meaning. Nor do our deaths possess these qualities. When we are gone, the universe will not long remember us, and shortly it will be as if we had never lived at all. Our worlds and our universe will not long outlive us. Ultimately entropy will consume all, and our puny efforts cannot stay that awful end. It will be gone. It has never been. It has never mattered. The universe itself is doomed, transient, uncaring. [...] The truths, the great truths - and most of the lesser ones as well - they are unbearable for most men. We find our shield in faith. Your faith, my faith, any faith. It doesn't matter, as long as we believe, really and truly believe, in whatever lie we cling to. [...] We know truth for the cruel instrument it is. Beauty is infinitely preferable to truth. We invent beauty. Faiths, political movements, high ideals, belief in love and fellowship. All of them are lies. [...] Our lies are not perfect, of course. The truths are too big. But perhaps someday we will find one great lie that all humanity can use. Until then, a thousand small lies will do. (from Way of Cross and Dragon)

The assumption that economic expansion is driven by consumer demand—more consumers equals more growth—is a fundamental part of the economic theories that underlie the model. In other words, their conclusions are predetermined by their assumptions. What the model actually tries to do is to use neoclassical economic theory to predict how much economic growth will result from various levels of population growth, and then to estimate the emissions growth that would result. Unfortunately, as Yves Smith says about financial economics, any computer model based on mainstream economic theory “rests on a seemingly rigorous foundation and elaborate math, much like astrology.” In short, if your computer model assumes that population growth causes emissions growth, then it will tell you that fewer people will produce fewer emissions. Malthus in, Malthus out.

The system of economic production depended on the consumption of every conceivable kind of goods by everyone - consumption of entirely unnecessary objects, food, drink, clothes, gadgets, devices. Every person in the Northwest Fringes - as in the Isolated Northern Continent - was subjected, every moment of every day, through propaganda methods more powerful than any ever known before, to the need to buy, consume, waste, destroy, throw away - and this at a time when the globe as a whole was already short of goods of every kind and the majority of Shikasta's people starved and went without.

Humans, in short, desire something both unknown to them and inaccessible to the strategies of acquisition that desire sets in motion. We are creatures in whom has been implanted and to whom has been entrusted a world-consuming desire, and if misdirected, it will sooner or later lay waste the world.

Our food system depends on consumers’ not knowing much about it beyond the price disclosed by the checkout scanner. Cheapness and ignorance are mutually reinforcing. And it’s a short way from not knowing who’s at the other end of your food chain to not caring- to the carelessness of both consumers and producers.

Thankfully, most supplements are usually not harmful, at least not in the short term. As Tod Cooperman, the president of a supplement testing company called ConsumerLab.com, put it to me, “In the vast majority of cases, people are just throwing their money out the window or hurting themselves over a long period of time.” But as the last part of his comment suggests, there are still reasons for concern over what’s in some of these products—especially given that in the most recent data available from the Centers for Disease Control and Prevention, more than 50 percent of American adults reported using some sort of dietary supplement.

Some readers were aware that the novels they loved amounted to a propaganda campaign, that the love stories had a particular agenda that might or might not have anything at all to do with reality. But then as now, being a canny and independent-minded consumer of popular media did not bar one from also enjoying being manipulated by it.

West Country novelist Thomas Hardy almost did not survive his birth in 1840 because everyone thought he was stillborn. He did not appear to be breathing and was put to one side for dead. The nurse attending the birth only by chance noticed a slight movement that showed the baby was in fact alive. He lived to be 87 and gave the world 18 novels, including some of the most widely read in English literature. When he did die, there was controversy over where he should be laid to rest. Public opinion felt him too famous to lie anywhere other than in Poets’ Corner in Westminster Abbey, the national shrine. He, however, had left clear instructions to be buried in Stinsford, near his birthplace and next to his parents, grandparents, first wife and sister. A compromise was brokered. His ashes were interred in the Abbey. His heart would be buried in his beloved home county. The plan agreed, his heart was taken to his sister’s house ready for burial. Shortly before, as it lay ready on the kitchen table, the family cat grabbed it and disappeared with it into the woods. Although, simultaneously with the national funeral in Westminster Abbey, a burial ceremony took place on 16 January 1928, at Stinsford, there is uncertainty to this day as to what was in the casket: some say it was buried empty; others that it contained the captured cat which had consumed the heart.

Over the past 30 years, approximately 300 million people have moved into China’s middle class. And according to the OECD Development Centre, the forecast is for another 200 million people to move into the middle class by 2026. This means the Asia Pacific region, which in 2009 represented 18% of the world’s middle class, will reach 66 percent by 2030. Let’s repeat that. Over the next 15 years, Asia will go from 20 percent to 66 percent of the world’s middle class. At the same time, the developed markets of North America and Europe, which held a combined 54 percent of the global middle class in 2009, are forecast to drop to only 21 percent by 2030. Basically, follow the money. Asia’s middle class consumers are the future. Learn Mandarin.

As these contrasts show, capitalism has undergone enormous changes in the last two and a half centuries. While some of Smith’s basic principles remain valid, they do so only at very general levels. For example, competition among profit-seeking firms may still be the key driving force of capitalism, as in Smith’s scheme. But it is not between small, anonymous firms which, accepting consumer tastes, fight it out by increasing the efficiency in the use of given technology. Today, competition is among huge multinational companies, with the ability not only to influence prices but to redefine technologies in a short span of time (think about the battle between Apple and Samsung) and to manipulate consumer tastes through brand-image building and advertising.

Methinks I am a prophet new inspired And thus expiring do foretell of him: His rash fierce blaze of riot cannot last, For violent fires soon burn out themselves; Small showers last long, but sudden storms are short; He tires betimes that spurs too fast betimes; With eager feeding food doth choke the feeder: Light vanity, insatiate cormorant, Consuming means, soon preys upon itself. This royal throne of kings, this scepter'd isle, This earth of majesty, this seat of Mars, This other Eden, demi-paradise, This fortress built by Nature for herself Against infection and the hand of war, This happy breed of men, this little world, This precious stone set in the silver sea, Which serves it in the office of a wall, Or as a moat defensive to a house, Against the envy of less happier lands, This blessed plot, this earth, this realm, this England, This nurse, this teeming womb of royal kings, Fear'd by their breed and famous by their birth, Renowned for their deeds as far from home, For Christian service and true chivalry, As is the sepulchre in stubborn Jewry, Of the world's ransom, blessed Mary's Son, This land of such dear souls, this dear dear land, Dear for her reputation through the world, Is now leased out, I die pronouncing it, Like to a tenement or pelting farm: England, bound in with the triumphant sea Whose rocky shore beats back the envious siege Of watery Neptune, is now bound in with shame, With inky blots and rotten parchment bonds: That England, that was wont to conquer others, Hath made a shameful conquest of itself. Ah, would the scandal vanish with my life, How happy then were my ensuing death!

I honestly can’t remember much else about those years except a certain mood that permeated most of them, a melancholy feeling that I associate with watching “The Wonderful World of Disney” on Sunday nights. Sunday was a sad day—early to bed, school the next morning, I was constantly worried my homework was wrong—but as I watched the fireworks go off in the night sky, over the floodlit castles of Disneyland, I was consumed by a more general sense of dread, of imprisonment within the dreary round of school and home: circumstances which, to me at least, presented sound empirical argument for gloom. My father was mean, and our house ugly, and my mother didn’t pay much attention to me; my clothes were cheap and my haircut too short and no one at school seemed to like me that much; and since all this had been true for as long as I could remember, I felt things would doubtless continue in this depressing vein as far as I could foresee. In short: I felt my existence was tainted, in some subtle but essential way.

He would expose, remorselessly, those hypocrites and cynics who publicly denied the catastrophe of climate change while secretly short-selling that very same position and hedging all their bets; the millionaires and billionaires who preached self-reliance while accepting vast handouts in the form of subsidies and easy credit, and who bemoaned red tape while building contractual fortresses to shield their capital from their ex-wives; the tax-dodging economic parasites who treated state treasuries like casinos and dismantled welfare programmes out of spite, who secured immensely lucrative state contracts through illegitimate back channels and grubby, endlessly revolving doors, who eroded civil standards, who demolished social norms, and whose obscene fortunes had been made, in every case, on the back of institutions built with public funding, enriched by public patronage, and rightfully belonging to the public, most notably, the fucking Internet; the confirmed sociopaths who were literally vampiric with their regular transfusions of younger, healthier blood; the cancerous polluters who consumed more, and burned more, and wasted more than half the world’s population put together; the crypto-fascist dirty tricksters who pretended to be populists while defrauding and despising the people, who lied with impunity, who stole with impunity, who murdered with impunity, who invented scapegoats, who incited suicides, who encouraged violence and provoked unrest, and who then retreated into a private sphere of luxury so well insulated from the lives of ordinary people, and so well defended against them, that it basically amounted to a form of secession.

Communism was a distinct possibility until the coup of 1989’.2 Yet it was obvious to any attentive visitor to the Soviet Union that something was amiss with the planned economy. Consumer goods were of dismal quality and in chronically short supply. In antiquated factories, pilfering, alcohol abuse and absenteeism were rife. It is hard to believe that any amount of computing power would have saved such a fundamentally flawed system. For the majority of Soviet citizens, the resulting mood of demoralization did not translate into political activity – just into fatalism and yet more black humour.

On this road I found two large coolers and a short note explaining that it was “Trail Magic” left by a thru-hiker who completed the trail in 2012. I opened the first cooler to find that it was full of Gatorade.  It must have been left the day before, because the ice had turned to slush and those babies were as cold as Antarctica! I can say with complete honesty, that the blue Gatorade I consumed at that spot was the single greatest drink of liquid that I’ve ever had in my entire life. Never had a cold drink tasted so good to me before. The positive psychological affect this had on me was unbelievable.

Disability is inherently a negation. In our culture, people with disabilities stand more for what they are not than what they are—not normal, not whole—a negation that calls into being its opposite: the normal. The normal looms over all of our lives, an impossible goal that we are told is possible if: if we sit still, if we buy certain consumer goods, if we exercise, if we fix our teeth, if we … The short bus polices that terrain; it patrols a fabricated social boundary demarcating what is healthy and sick, acceptable and broken, enforcing normalcy in all of us. What had I lost in trying to belong to the other side?

Be big enough to offer the truth to people and if it short circuits them I think that's tragic. I think that's sad but, I will not strike no unholy bargains to self erase. I wont do it. I don't care how many people fucked up their lives. I don't care how many bad choices people have made. I don't care how much pettiness they've consumed and spat out. I don't care how much viciousness , rage, abuse, spanking they've dealt out. I am gonna tell the truth as I see it and I'm going to be who I fucking am and if that causes the world to shift in it's orbit and half the evil people get thrown off the planet and up into space well, you shouldn't of been standing in evil to begin with because, there is gravity in goodness. So, sorry; I have to be who I am. Everyone ells is taken. There is no other place I can go than in my own head. I can't jump from skull to skull until I find one that suits bad people around me better. I don't have that choice. So, be your fucking self. Speak your truth and if there are people around you who tempt you with nonexistence , blast through that and give them the full glory of who you are. Do not withhold yourself from the world. Do not piss on the incandescent gift of your existence. Don't drown yourself in the petty fog and dustiness of other peoples ancient superstitions, beliefs, aggressions, culture, and crap. No, be a flare. We're all born self expressive. We are all born perfectly comfortable with being incredibly inconvenient to our parents. We shit, piss, wake up at night, throw up on their shoulders, scream, and cry. We are in our essence, in our humanity, perfectly comfortable with inconveniencing others. That's how we are born. That's how we grow. That's how we develop. Well, I choose to retain the ability to inconvenience the irrational. You know I had a cancer in me last year and I'm very glad that the surgeons knife and the related medicines that I took proved extremely inconvenient to my cancer and I bet you my cancer was like "Aw shit. I hate this stuff man." Good. I'm only alive because medicine and surgery was highly inconvenient to the cancer within me. That's the only reason I'm alive. So, be who you are. If that's inconvenient to other people that's their goddamn business, not yours. Do not kill yourself because other people are dead. Do not follow people into the grave. Do not atomize yourself because, others have shredded themselves into dust for the sake of their fears and their desire to conform with the history of the dead.

God says He wants us to battle injustice, to look out for orphans and widows, to give sacrificially. And anyone who gets distracted with the minutiae of this point or that opinion is tagging out of the real skirmish. God wants us to get some skin in the game and to help make a tangible difference. I can’t make a real need matter to me by listening to the story, visiting the website, collecting information, or wearing the bracelet about it. I need to pick the fight myself, to call it out just like I called Dale out. Then, most important of all, I need to run barefoot toward it. But I want to go barefoot because it’s holy ground; I want to be running because time is short and none of us has as much runway as we think we do; and I want it to be a fight because that’s where we can make a difference. That’s what love does. Sure, it’s easier to pick an opinion than it is to pick a fight. It’s also easier to pick an organization or a jersey and identify with a fight than it is to actually go pick one, to commit to it, to call it out and take a swing. Picking a fight isn’t neat either. It’s messy, it’s time consuming, it’s painful, and it’s costly. It sounds an awful lot like the kind fight Jesus took on for us when He called out death for us and won.

The most surprising discovery made by Baumeister’s group shows, as he puts it, that the idea of mental energy is more than a mere metaphor. The nervous system consumes more glucose than most other parts of the body, and effortful mental activity appears to be especially expensive in the currency of glucose. When you are actively involved in difficult cognitive reasoning or engaged in a task that requires self-control, your blood glucose level drops. The effect is analogous to a runner who draws down glucose stored in her muscles during a sprint. The bold implication of this idea is that the effects of ego depletion could be undone by ingesting glucose, and Baumeister and his colleagues have confirmed this hypothesis in several experiments. Volunteers in one of their studies watched a short silent film of a woman being interviewed and were asked to interpret her body language. While they were performing the task, a series of words crossed the screen in slow succession. The participants were specifically instructed to ignore the words, and if they found their attention drawn away they had to refocus their concentration on the woman’s behavior. This act of self-control was known to cause ego depletion. All the volunteers drank some lemonade before participating in a second task. The lemonade was sweetened with glucose for half of them and with Splenda for the others. Then all participants were given a task in which they needed to overcome an intuitive response to get the correct answer. Intuitive errors are normally much more frequent among ego-depleted people, and the drinkers of Splenda showed the expected depletion effect. On the other hand, the glucose drinkers were not depleted. Restoring the level of available sugar in the brain had prevented the deterioration of performance. It will take some time and much further research to establish whether the tasks that cause glucose-depletion also cause the momentary arousal that is reflected in increases of pupil size and heart rate.

if consumer demand should increase for the goods or services of any private business, the private firm is delighted; it woos and welcomes the new business and expands its operations eagerly to fill the new orders. Government, in contrast, generally meets this situation by sourly urging or even ordering consumers to “buy” less, and allows shortages to develop, along with deterioration in the quality of its service. Thus, the increased consumer use of government streets in the cities is met by aggravated traffic congestion and by continuing denunciations and threats against people who drive their own cars. The New York City administration, for example, is continually threatening to outlaw the use of private cars in Manhattan, where congestion has been most troublesome. It is only government, of course, that would ever think of bludgeoning consumers in this way; it is only government that has the audacity to “solve” traffic congestion by forcing private cars (or trucks or taxis or whatever) off the road. According to this principle, of course, the “ideal” solution to traffic congestion is simply to outlaw all vehicles! But this sort of attitude toward the consumer is not confined to traffic on the streets. New York City, for example, has suffered periodically from a water “shortage.” Here is a situation where, for many years, the city government has had a compulsory monopoly of the supply of water to its citizens. Failing to supply enough water, and failing to price that water in such a way as to clear the market, to equate supply and demand (which private enterprise does automatically), New York’s response to water shortages has always been to blame not itself, but the consumer, whose sin has been to use “too much” water. The city administration could only react by outlawing the sprinkling of lawns, restricting use of water, and demanding that people drink less water. In this way, government transfers its own failings to the scapegoat user, who is threatened and bludgeoned instead of being served well and efficiently. There has been similar response by government to the ever-accelerating crime problem in New York City. Instead of providing efficient police protection, the city’s reaction has been to force the innocent citizen to stay out of crime-prone areas. Thus, after Central Park in Manhattan became a notorious center for muggings and other crime in the night hours, New York City’s “solution” to the problem was to impose a curfew, banning use of the park in those hours. In short, if an innocent citizen wants to stay in Central Park at night, it is he who is arrested for disobeying the curfew; it is, of course, easier to arrest him than to rid the park of crime. In short, while the long-held motto of private enterprise is that “the customer is always right,” the implicit maxim of government operation is that the customer is always to be blamed.

Crossing my arms over my chest, I said, a little too heartily, “So this is the library.” There certainly couldn’t be any doubt on that score; never had a room so resembled popular preconception. The walls were paneled in rich, dark wood, although the finish had worn off the edges in spots, where books had scraped against the wood in passing one too many times. A whimsical iron staircase curved to the balcony, the steps narrowing into pie-shaped wedges that promised a broken neck to the unwary. I tilted my head back, dizzied by the sheer number of books, row upon row, more than the most devoted bibliophile could hope to consume in a lifetime of reading. In one corner, a pile of crumbling paperbacks—James Bond, I noticed, squinting sideways, in splashy seventies covers—struck a slightly incongruous note. I spotted a moldering pile of Country Life cheek by jowl with a complete set of Trevelyan’s History of England in the original Victorian bindings. The air was rich with the smell of decaying paper and old leather bindings. Downstairs, where I stood with Colin, the shelves made way for four tall windows, two to the east and two to the north, all hung with rich red draperies checked with blue, in the obverse of the red-flecked blue carpet. On the west wall, the bookshelves surrendered pride of place to a massive fireplace, topped with a carved hood to make Ivanhoe proud, and large enough to roast a serf. In short, the library was a Gothic fantasy.

Western people today may have acquaintances, but few have relationships that even remotely approximate the honest, vulnerable, committed, covenantal relationships that weave the body of Christ together in the New Testament. Related to this, while the New Testament views the church as a community of people who unite around a mission, who spend significant amounts of time together in study, worship, and ministry, and who help one another become “fully mature in Christ” (Col. 1:28; cf. Eph. 4:13; James 1:4), most Westerners assume church is a place they go to once a week to sit alongside strangers, sing a few songs, and listen to a message before returning to their insulated lives. So too, whereas the New Testament envisions the bride of Christ as a community of people who convince the world that Jesus is for real by the way our unity reflects and participates in the loving unity of the Trinity (John 17:20–23), the Western church today has been reduced to little more than a brief gathering of consumers who are otherwise unconnected and who attend the weekend event with hopes of getting something that will benefit their lives. From a kingdom perspective, this individualistic and impoverished consumer-driven view of the church is nothing short of tragic, as is the perpetual immaturity of the believers who are trapped in it. If we are serious about our covenant with Christ, we have no choice but to get serious about cultivating covenant relationships with other disciples. There are no individual brides of Christ. Jesus is not a polygamist! There

I lie on the seashore, the sparkling flood blue-shimmering in my dreamy eyes; light breezes flutter in the distance; the thud of the waves, charging and breaking over in foam, beats thrillingly and drowsily upon the shore—or upon the ear? I cannot tell. The far and the near become blurred into one; outside and inside merge into one another. Nearer and nearer, friendlier, like a homecoming, sounds the thud of the waves; now, like a thundering pulse, they beat in my head, now they beat over my soul, wrapping it round, consuming it, while at the same time my soul floats out of me as a blue waste of waters. Outside and inside are one. The whole symphony of sensations fades away into one tone, all senses become one sense, which is one with feeling; the world expires in the soul and the soul dissolves in the world. Our little life is rounded by a great sleep. Sleep our cradle, sleep our grave, sleep our home, from which we go forth in the morning, returning again at evening; our life a short pilgrimage, the interval between emergence from original oneness and sinking back into it! Blue shimmers the infinite sea, where the jelly-fish dreams of that primeval existence to which our thoughts still filter down through aeons of memory. For every experience entails a change and a guarantee of life’s unity. At that moment when they are no longer blended together, when the experient lifts his head, still blind and dripping, from immersion in the stream of experience, from flowing away with the thing experienced; when man, amazed and estranged, detaches the change from himself and holds it before him as something alien—at that moment of estrangement the two sides of the experience are substantialized into subject and object, and at that moment consciousness is born.33

After four years, he stumbled from the steamy jungles exhausted, his clothes in tatters, trembling and half delirious from a recurrent fever, but with a rare collection of specimens. In the Brazilian port city of Pará, he secured passage home on a barque called the Helen. Midway across the Atlantic, however, the Helen caught fire and Wallace had to scramble into a lifeboat, leaving his precious cargo behind. He watched as the ship, consumed by flames, slid beneath the waves, taking his treasures with it. Undaunted (well, perhaps just a little daunted), Wallace allowed himself a spell of convalescence, then sailed to the other ends of the Earth, to the Malay Archipelago, where he roamed ceaselessly for eight years and collected a staggering 127,000 specimens, including 1,000 insects and 200 species of birds never before recorded, all of which he managed to get safely back to England.

First, the enormous potential energies of the two elephants are consumed balancing the seesaw, instead of being able to do something more useful, like mowing the lawn or paying the bills. This is equivalent to diverting energy from various long-term building projects in order to solve short-term stressful emergencies. By using two elephants to do the job, damage will occur just because of how large, lumbering, and unsubtle elephants are. They squash the flowers in the process of entering the playground, they strew leftovers and garbage all over the place from the frequent snacks they must eat while balancing the seesaw, they wear out the seesaw faster, and so on. This is equivalent to a pattern of stress-related disease that will run through many of the subsequent chapters: it is hard to fix one major problem in the body without knocking something else out of balance (the very essence of allostasis spreading across systems throughout the body).

I also worried about her morale. During Linda’s first season working for Amazon, she had seen up close the vast volume of crap Americans were buying and felt disgusted. That experience had planted a seed of disenchantment. After she left the warehouse, it continued to grow. When she had downsized from a large RV to a minuscule trailer, Linda had also been reading about minimalism and the tiny house movement. She had done a lot of thinking about consumer culture and about how much garbage people cram into their short lives. I wondered where all those thoughts would lead. Linda was still grappling with them. Weeks later, after starting work in Kentucky, she would post the following message on Facebook and also text it directly to me: Someone asked why do you want a homestead? To be independent, get out of the rat race, support local businesses, buy only American made. Stop buying stuff I don’t need to impress people I don’t like. Right now I am working in a big warehouse, for a major online supplier. The stuff is crap all made somewhere else in the world where they don’t have child labor laws, where the workers labor fourteen- to sixteen-hour days without meals or bathroom breaks. There is one million square feet in this warehouse packed with stuff that won’t last a month. It is all going to a landfill. This company has hundreds of warehouses. Our economy is built on the backs of slaves we keep in other countries, like China, India, Mexico, any third world country with a cheap labor force where we don’t have to see them but where we can enjoy the fruits of their labor. This American Corp. is probably the biggest slave owner in the world. After sending that, she continued: Radical I know, but this is what goes through my head when I’m at work. There is nothing in that warehouse of substance. It enslaved the buyers who use their credit to purchase that shit. Keeps them in jobs they hate to pay their debts. It’s really depressing to be there. Linda added that she was coping

It was the ultimate sacrilege that Jesus Christ, the very Son of God, was rejected and even put to death. And it continues. In many parts of the world today we see a growing rejection of the Son of God. His divinity is questioned. His gospel is deemed irrelevant. In day-to-day life, His teachings are ignored. Those who legitimately speak in His name find little respect in secular society. If we ignore the Lord and His servants, we may just as well be atheists—the end result is practically the same. It is what Mormon described as typical after extended periods of peace and prosperity: “Then is the time that they do harden their hearts, and do forget the Lord their God, and do trample under their feet the Holy One” (Helaman 12:2). And so we should ask ourselves, do we reverence the Holy One and those He has sent? Some years before he was called as an Apostle himself, Elder Robert D. Hales recounted an experience that demonstrated his father’s sense of that holy calling. Elder Hales said: "Some years ago Father, then over eighty years of age, was expecting a visit from a member of the Quorum of the Twelve Apostles on a snowy winter day. Father, an artist, had painted a picture of the home of the Apostle. Rather than have the painting delivered to him, this sweet Apostle wanted to go personally to pick the painting up and thank my father for it. Knowing that Father would be concerned that everything was in readiness for the forthcoming visit, I dropped by his home. Because of the depth of the snow, snowplows had caused a snowbank in front of the walkway to the front door. Father had shoveled the walks and then labored to remove the snowbank. He returned to the house exhausted and in pain. When I arrived, he was experiencing heart pain from overexertion and stressful anxiety. My first concern was to warn him of his unwise physical efforts. Didn’t he know what the result of his labor would be? "'Robert,' he said through interrupted short breaths, 'do you realize an Apostle of the Lord Jesus Christ is coming to my home? The walks must be clean. He should not have to come through a snowdrift.' He raised his hand, saying, 'Oh, Robert, don’t ever forget or take for granted the privilege it is to know and to serve with Apostles of the Lord.'" [In CR, April 1992, 89; or “Gratitude for the Goodness of God,” Ensign, May 1992, 64] I think it is more than coincidence that such a father would be blessed to have a son serve as an Apostle. You might ask yourself, “Do I see the calling of the prophets and apostles as sacred? Do I treat their counsel seriously, or is it a light thing with me?” President Gordon B. Hinckley, for instance, has counseled us to pursue education and vocational training; to avoid pornography as a plague; to respect women; to eliminate consumer debt; to be grateful, smart, clean, true, humble, and prayerful; and to do our best, our very best. Do your actions show that you want to know and do what he teaches? Do you actively study his words and the statements of the Brethren? Is this something you hunger and thirst for? If so, you have a sense of the sacredness of the calling of prophets as the witnesses and messengers of the Son of God.

Now what we call "bourgeois," when regarded as an element always to be found in human life, is nothing else than the search for a balance. It is the striving after a mean between the countless extremes and opposites that arise in human conduct. If we take any one of these coupled opposites, such as piety and profligacy, the analogy is immediately comprehensible. It is open to a man to give himself up wholly to spiritual views, to seeking after God, to the ideal of saintliness. On the other hand, he can equally give himself up entirely to the life of instinct, to the lusts of the flesh, and so direct all his efforts to the attainment of momentary pleasures. The one path leads to the saint, to the martyrdom of the spirit and surrender to God. The other path leads to the profligate, to the martyrdom of the flesh, the surrender to corruption. Now it is between the two, in the middle of the road, that the bourgeois seeks to walk. He will never surrender himself either to lust or to asceticism. He will never be a martyr or agree to his own destruction. On the contrary, his ideal is not to give up but to maintain his own identity. He strives neither for the saintly nor its opposite. The absolute is his abhorrence. He may be ready to serve God, but not by giving up the fleshpots. He is ready to be virtuous, but likes to be easy and comfortable in this world as well. In short, his aim is to make a home for himself between two extremes in a temperate zone without violent storms and tempests; and in this he succeeds though it be at the cost of that intensity of life and feeling which an extreme life affords. A man cannot live intensely except at the cost of the self. Now the bourgeois treasures nothing more highly than the self (rudimentary as his may be). And so at the cost of intensity he achieves his own preservation and security. His harvest is a quiet mind which he prefers to being possessed by God, as he does comfort to pleasure, convenience to liberty, and a pleasant temperature to that deathly inner consuming fire. The bourgeois is consequently by nature a creature of weak impulses, anxious, fearful of giving himself away and easy to rule. Therefore, he has substituted majority for power, law for force, and the polling booth for responsibility.

To economists, everything revolves around scarcity - after all, even the biggest spenders can't buy everything. However, the perception of scarcity is not ubiquitous. An empty schedule feels different than a jam-packed workday. And that's not some harmless little feeling. Scarcity impinges on your mind. People behave differently when they perceive a thing to be scarce. What that thing is doesn't much matter; whether it's too little time, money, friendship, food - it all contributes to experience a "scarcity mentality". And this has benefits. People who experience a sense of scarcity are good at managing their short-term problems. Poor people have an incredible ability - in the short term - to make ends meet, the same way that overworked CEOs can power through to close a deal. Despite all this, the drawbacks of a "scarcity mentality" are greater than the benefits. Scarcity narrows your focus to your immediate lack, to the meeting that's starting in five minutes or the bills that need to be paid tomorrow. The long-term perspective goes out of the window. "Scarcity consumes you", Shafir explains. "You're less able to focus on other things that are also important to you." ... There's a key distinction though between people with busy lives and those living in poverty: You can't take a break from poverty.

Psalm 34:7 This is one of the most remarkable passages in the Psalms. We can claim it as our own. But you might say, “I don’t see or feel God’s angels around me. Actually, I feel like I am under the power of the devil and am being led to hell.” My answer would be, “Don’t let yourself think that way! If you had been handed over to the devil, he wouldn’t let you live one hour without plunging you into a life of crime. As a matter of fact, he probably wouldn’t even give you time to do anything wrong, but would kill you right away. You are still alive because of the protection of the holy angels. The time will come when you have to leave this earth, and with God’s permission, you may be subjected to Satan’s anger. But God, in his mercy and grace, will strengthen you through his Word.” When you are handed over to Satan, it will only be for a very short time. This isn’t to condemn you but to test you, to bring about salvation and endless blessings. Christ said, “Unless a kernel of wheat falls to the ground and dies, it remains only a single seed. But if it dies, it produces many seeds” (John 12:24). In the same way, Christ was handed over to murderers, but only for a short time and to bring about salvation. So when you feel Satan bothering and tempting you, pray and thank God that you won’t fail but that you are only going through a trial in order to be purified. Jeremiah comforts us by saying, “Yet this I call to mind and therefore I have hope:Because of the LORD’s great love we are not consumed, for his com-passions never fail” (Lamentations 3:21–22).

Tub full, she stood back to regard the mound of ice. Already the heat of her home fought to melt it. A rap came again at the entrance, more like an impatient pounding, and she cursed. The clock showed her only a few minutes away from her torture. I need whoever it is to go away. She ran to the door and slid open the peek-a-boo slot. Familiar turquoise eyes peered back. “Little witch, little witch, let me come in,” he chanted in a gruff voice. A smile curled her lips. “Not by the wart on my chinny chin chin,” she replied. “And before you try huffing and puffing, Nefertiti herself spelled this door. So forget blowing it down.” “So open it then. I’ve got a lead I think on escapee number three.” A glance at the clock showed one minute left. “Um, I’m kind of in the middle of something. Can you come back in like half an hour?” “Why not just let me in and I’ll wait while you do your thing? I promise not to watch, unless you like an audience.” “I can’t. Please. Just go away. I promise I’ll let you in when you come back.” His eyes narrowed. “Open this door, Ysabel.” “No. Now go away. I’ll talk to you in half an hour.” She slammed the slot shut and only allowed herself a moment to lean against the door which shuddered as he hit it with a fist. She didn’t have time to deal with his frustration. The tickle in her toes started and she ran to the bathroom, dropping her robe as she moved. The fire erupted, and standing on the lava tile in her bathroom, she concentrated on breathing against the spiraling pain and flames. I mustn’t scream. Remy might still be there, listening. Why that mattered, she couldn’t have said, but it did help her focus for a short moment. But the punishment would not allow her respite. Flames licked up her frame, demolishing her thin underpants and she couldn’t help but scream as the agony tore through her body. Make it stop. Make it stop. Wishing, praying, pleading didn’t stop the torture. As the inferno consumed her, her ears roared with the snap of the fire and a glance in her mirror horrified her, for there she stood – a living pyre of fire. She closed her eyes against the brilliant heat, but that just seemed to amplify the pain. Her knees buckled, but she didn’t fall. Something clasped her and she moaned as she sensed more than saw Remy’s arms wrap around her waist. It had to be him. Who else was crazy enough to break down her door and interrupt? Forcing open her eyes, eyes that wanted to water but couldn’t as the heat dried up all moisture, she saw the flames, not picky about their choice her own nightmare, she knew enough to try and push him away with hands that glowed inferno bright. He wouldn’t budge, and he didn’t scream – just held her as the curse ran its course. Without being told, once the flames disappeared, he placed her in the ice bath, the shocking cold a welcome relief. Gasping from the pain, she couldn’t speak but remained aware of how he stroked her hair back from her face and how his arm rested around her shoulders, cradling her. “Oh, my poor little witch,” he murmured. “No wonder you’ve been hiding.” Teeth chattering as the cold penetrated her feverish limbs, she tried to reply. “Wh-what c-c-can I say? I’m h-h-hot.” -Remy & Ysabel

Of course, we suffer from bottomless avidity. Our lives are so precious to us, we are so watchful of waste. Or perhaps a better name for it would be the Sense of Personal Destiny. Yes, I think that is better than avidity. Shall my life by one-thousandth of an inch fall short of its ultimate possibility? It is a different thing to value oneself, and to prize oneself crazily. And then there are our plans, idealizations. These are dangerous, too. They can consume us like parasites, eat us, drink us, and leave us lifelessly prostrate. And yet we are always inviting the parasite, as if we were eager to be drained and eaten. It is because we have been taught there is no limit to what a man can be. Six hundred years ago, a man was what he was born to be Satan and the Church, representing God, did battle over him. He, by reason of his choice, partially decided the outcome. But whether, after life, he went to hell or to heaven, his place among other men was given. It could not be contested. But, since, the stage has been reset and human beings only walk on it, and, under this revision, we have, instead, history to answer to. We were important enough then for our souls to be fought over. Now, each of us is responsible for his own salvation, which is in his greatness. And that, that greatness, is the rock our hearts are abraded on. Great minds, great beauties, great lovers and criminals surround us. From the great sadness and desperation of Werthers and Don Juans we went to the great ruling images of Napoleons; from these to murderers who had that right over victims because they were greater than the victims; to men who felt privileged to approach others with a whip; to schoolboys and clerks who roared like revolutionary lions; to those pimps and subway creatures, debaters in midnight cafeterias who believed they could be great in treachery and catch the throats of those they felt were sound and well in the lassos of their morbidity; to dreams of greatly beautiful shadows embracing on a flawless screen. Because of these things we hate immoderately and punish ourselves and one another immoderately. The fear of lagging pursues and maddens us. The fear lies in us like a cloud. It makes an inner climate of darkness. And occasionally there is a storm and hate and wounding rain out of us.

Are you interested in medical marijuana but have no idea what it is? In recent years, there is a growing cry for the legalization of cannabis because of its proven health benefits. Read on as we try to look into the basics of the drug, what it really does to the human body, and how it can benefit you. Keep in mind that medical marijuana is not for everyone, so it’s important that you know how you’re going to be using it before you actually use it. What is Marijuana? Most likely, everyone has heard of marijuana and know what it is. However, many people hold misconceptions of marijuana because of inaccurate news and reporting, which has led to the drug being demonized—even when numerous studies have proven the health benefits of medical marijuana when it is used in moderation. (Even though yes, weed is also used as a recreational drug.) First and foremost, medical marijuana is a plant. The drug that we know of is made of its shredded leaves and flowers of the cannabis sativa or indica plant. Whatever its strain or form, all types of cannabis alter the mind and have some degree of psychoactivity. The plant is made of chemicals, with tetrahydrocannabinol (THC) being the most powerful and causing the biggest impact on the brain. How is Medical Marijuana Used? There are several ways medical weed is used, depending on the user’s need, convenience and preference. The most common ways are in joint form, and also using bongs and vaporizers. But with its growing legalization, we’re seeing numerous forms of cannabis consumption methods being introduced (like oils, edibles, drinks and many more). ● Joint – Loose marijuana leaves are rolled into a cigarette. Sometimes, it’s mixed with tobacco to cut the intensity of the cannabis. ● Bong – This is a large water pipe that heats weed into smoke, which the user then inhales. ● Vaporizer – Working like small bongs, this is a small gadget that makes it easier to bring and use weed practically anywhere. What’s Some Common Medical Marijuana Lingo? We hear numerous terms from people when it comes to describing medical marijuana, and this list continually grows. An example of this is the growing number of marijuana nicknames which include pot, grass, reefer, Mary Jane, dope, skunk, ganja, boom, chronic and herb among many others. Below are some common marijuana terms and what they really mean. ● Bong – Water pipe that allows for weed to be inhaled ● Blunt – Hollowed-out cigar with the tobacco replaced with weed ● Hash – Mix of medical weed and tobacco ● Joint – Rolled cigarette-like way to consume medical cannabis How Does It Feel to be High? When consumed in moderation, weed’s common effects include a heightened sense of euphoria and well-being. You’ll most likely talk and laugh more. At its height, the high creates a feeling of pensive dreaminess that wears off and becomes sleepiness. In a group setting, there are commonly feelings of exaggerated physical and emotional sensitivity as well as strong feelings of camaraderie. Medical marijuana also has a direct impact on a person’s speech patterns, which will get slower. There will be an impairment in your ability to carry out conversations. Cannabis also affects short-term memory. The usual high that one gets from cannabis can last for about two hours; when you overindulge, it can last for up to 12 hours. Is Using Medical Marijuana Safe? Medical cannabis is scientifically proven to be safer compared to alcohol or nicotine. Marijuana is slowly being legalized around the world because of its numerous health benefits, particularly among people suffering from mental illness like depression, anxiety and stress. It also has physical benefits, like helping in managing pain and the treatment of glaucoma and cancer.