Stage Presence Quotes

Human use, population, and technology have reached that certain stage where mother Earth no longer accepts our presence with silence.

Between our craves and our regrets stands the live stage of the presence that must give meaning and consistency and feel-good vibes to our life. At the same time, it raises the power of positivity and reconciles the history of our past with the expectations of the future. ("Island of regret.- Island of remorse.")

The secret is that everything is always on the line. The more present we are at practice, the more present we will be in competition, in the boardroom, at the exam, the operating table, the big stage. If we have any hope of attaining excellence, let alone of showing what we’ve got under pressure, we have to be prepared by a lifestyle of reinforcement. Presence must be like breathing.

A crude way to put the whole thing is that our presence culture is, both develeopmentally and historically, adolescent. And since adolescence is acknowledged to be the single most stressful and frightening period of human development – the stage when adulthood we claim to crave begins to present itself as a real and narrowing system of responsibilities and limitation (taxes, death) and when we yearn inside for a return to the same childish oblivion we pretend to scorn – it’s not difficult to see why we as a culture are so susceptible to art and entertainment whose primary function is escape, i. e. fantasy, adrenaline, spectacle, romance, etc.

They used a hard vocabulary to contain the terrible softness. Greased they'd say. Offed, lit up, zapped while zipping. It wasn't cruelty, just stage presence. They were actors. When someone died, it wasn't quite dying, because in a curious way it seemed scripted, and because they had their lives mostly memorized, irony mixed with tragedy, and because they called it by other names, as if to encyst and destroy the reality of death itself.

Third-level, life-long relationships are generally few because “their existence implies that those involved have reached a stage simultaneously in which the teaching-learning balance is actually perfect.” That doesn’t mean, however, that we necessarily recognize our third-level assignments; in fact, generally we don’t. We may even feel hostility toward these particular people. Someone with whom we have a lifetime’s worth of lessons to learn is someone whose presence in our lives forces us to grow. Sometimes it represents someone with whom we participate lovingly all our lives, and sometimes it represents someone who we experience as a thorn in our side for years, or even forever. Just because someone has a lot to teach us, doesn’t mean we like them. People who have the most to teach us are often the ones who reflect back to us the limits to our own capacity to love, those who consciously or unconsciously challenge our fearful positions. They show us our walls. Our walls are our wounds—the places where we feel we can’t love any more, can’t connect any more deeply, can’t forgive past a certain point. We are in each other’s lives in order to help us see where we most need healing, and in order to help us heal.

There is a quality of lightness, easiness, and in some sense blatant unseriousness that pervades Classical Christianity's dialogue with modernity. The Christian intellect has no reason to be intimidated in the presence of later-stage modernity. Christianity has seen too many 'modern eras' to be cowed by this one.

Phones and TV screens have kind of a grace built into their separation, like the distance between the stage and the audience. It was reassuring to sense someone's presence at a certain remove so that the space couldn't be destroyed by interacting directly, or the relationship ruined by anything I did.

In short, Daniel was once again a member of a family. Viewed from without they were a strange enough family: a rattling, hunchbacked old woman, a spoiled senile cocker spaniel, and a eunuch with a punctured career (for though Rey didn’t live with them, his off-stage presence was as abiding and palpable as that of any paterfamilias away every day at the office). And Daniel himself. But better to be strange together than strange apart. He was glad to have found such a haven at last, and he hoped that most familial and doomed of hopes, that nothing would change.

According to scientists, there are three stages of love: lust, attraction, and attachment. And, it turns out, each of the stages is orchestrated by chemicals—neurotransmitters—in the brain. As you might expect, lust is ruled by testosterone and estrogen. The second stage, attraction, is governed by dopamine and serotonin. When, for example, couples report feeling indescribably happy in each other’s presence, that’s dopamine, the pleasure hormone, doing its work. Taking cocaine fosters the same level of euphoria. In fact, scientists who study both the brains of new lovers and cocaine addicts are hard-pressed to tell the difference. The second chemical of the attraction phase is serotonin. When couples confess that they can’t stop thinking about each other, it’s because their serotonin level has dropped. People in love have the same low serotonin levels as people with OCD. The reason they can’t stop thinking about each other is that they are literally obsessed. Oxytocin and vasopressin control the third stage: attachment or long-term bonding. Oxytocin is released during orgasm and makes you feel closer to the person you’ve had sex with. It’s also released during childbirth and helps bond mother to child. Vasopressin is released postcoitally. Natasha knows these facts cold. Knowing them helped her get over Rob’s betrayal. So she knows: love is just chemicals and coincidence. So why does Daniel feel like something more?

Thus, some individuals may skip certain stages, or blend them, or pass through them so fleetingly that they do not even acknowledge their presence.

I feel to that the gap between my new life in New York and the situation at home in Africa is stretching into a gulf, as Zimbabwe spirals downwards into a violent dictatorship. My head bulges with the effort to contain both worlds. When I am back in New York, Africa immediately seems fantastical – a wildly plumaged bird, as exotic as it is unlikely. Most of us struggle in life to maintain the illusion of control, but in Africa that illusion is almost impossible to maintain. I always have the sense there that there is no equilibrium, that everything perpetually teeters on the brink of some dramatic change, that society constantly stands poised for some spasm, some tsunami in which you can do nothing but hope to bob up to the surface and not be sucked out into a dark and hungry sea. The origin of my permanent sense of unease, my general foreboding, is probably the fact that I have lived through just such change, such a sudden and violent upending of value systems. In my part of Africa, death is never far away. With more Zimbabweans dying in their early thirties now, mortality has a seat at every table. The urgent, tugging winds themselves seem to whisper the message, memento mori, you too shall die. In Africa, you do not view death from the auditorium of life, as a spectator, but from the edge of the stage, waiting only for your cue. You feel perishable, temporary, transient. You feel mortal. Maybe that is why you seem to live more vividly in Africa. The drama of life there is amplified by its constant proximity to death. That’s what infuses it with tension. It is the essence of its tragedy too. People love harder there. Love is the way that life forgets that it is terminal. Love is life’s alibi in the face of death. For me, the illusion of control is much easier to maintain in England or America. In this temperate world, I feel more secure, as if change will only happen incrementally, in manageable, finely calibrated, bite-sized portions. There is a sense of continuity threaded through it all: the anchor of history, the tangible presence of antiquity, of buildings, of institutions. You live in the expectation of reaching old age. At least you used to. But on Tuesday, September 11, 2001, those two states of mind converge. Suddenly it feels like I am back in Africa, where things can be taken away from you at random, in a single violent stroke, as quick as the whip of a snake’s head. Where tumult is raised with an abruptness that is as breathtaking as the violence itself.

after thirty years' hostile fellowship with Collie, of course she did quite well understand that collie had a habit of skipping several stages in the logical sequence of her thoughts and would utter apparently disconnected statements, especially when confused by unfamiliar subject or the presence of a man

what is the expression which the age demands? the age demands no expression whatever. we have seen photographs of bereaved asian mothers. we are not interested in the agony of your fumbled organs. there is nothing you can show on your face that can match the horror of this time. do not even try. you will only hold yourself up to the scorn of those who have felt things deeply. we have seen newsreels of humans in the extremities of pain and dislocation. you are playing to people who have experienced a catastrophe. this should make you very quiet. speak the words, convey the data, step aside. everyone knows you are in pain. you cannot tell the audience everything you know about love in every line of love you speak. step aside and they will know what you know because you know it already. you have nothing to teach them. you are not more beautiful than they are. you are not wiser. do not shout at them. do not force a dry entry. that is bad sex. if you show the lines of your genitals, then deliver what you promise. and remember that people do not really want an acrobat in bed. what is our need? to be close to the natural man, to be close to the natural woman. do not pretend that you are a beloved singer with a vast loyal audience which has followed the ups and downs of your life to this very moment. the bombs, flame-throwers, and all the shit have destroyed more than just the trees and villages. they have also destroyed the stage. did you think that your profession would escape the general destruction? there is no more stage. there are no more footlights. you are among the people. then be modest. speak the words, convey the data, step aside. be by yourself. be in your own room. do not put yourself on. do not act out words. never act out words. never try to leave the floor when you talk about flying. never close your eyes and jerk your head to one side when you talk about death. do not fix your burning eyes on me when you speak about love. if you want to impress me when you speak about love put your hand in your pocket or under your dress and play with yourself. if ambition and the hunger for applause have driven you to speak about love you should learn how to do it without disgracing yourself or the material. this is an interior landscape. it is inside. it is private. respect the privacy of the material. these pieces were written in silence. the courage of the play is to speak them. the discipline of the play is not to violate them. let the audience feel your love of privacy even though there is no privacy. be good whores. the poem is not a slogan. it cannot advertise you. it cannot promote your reputation for sensitivity. you are students of discipline. do not act out the words. the words die when you act them out, they wither, and we are left with nothing but your ambition. the poem is nothing but information. it is the constitution of the inner country. if you declaim it and blow it up with noble intentions then you are no better than the politicians whom you despise. you are just someone waving a flag and making the cheapest kind of appeal to a kind of emotional patriotism. think of the words as science, not as art. they are a report. you are speaking before a meeting of the explorers' club of the national geographic society. these people know all the risks of mountain climbing. they honour you by taking this for granted. if you rub their faces in it that is an insult to their hospitality. do not work the audience for gasps ans sighs. if you are worthy of gasps and sighs it will not be from your appreciation of the event but from theirs. it will be in the statistics and not the trembling of the voice or the cutting of the air with your hands. it will be in the data and the quiet organization of your presence. avoid the flourish. do not be afraid to be weak. do not be ashamed to be tired. you look good when you're tired. you look like you could go on forever. now come into my arms. you are the image of my beauty.

Thwarted by the British and French on the world stage, Berlin decided in 1913 to concentrate Germany’s military objectives in Europe. That year Germany grew into a singularly dangerous continental presence: besieged, paranoid and armed to the teeth.

Emerson leaned toward Lark and spoke in a stage whisper. "He is warming up to me." She laughed. "How can you tell?" "He used to ignore my presence altogether, then insult me the moment I left. Now look at him -- he cares enough to insult me to my face.

Being a better dialectician meant not only being skillful at invention or at denouncing tricks in reasoning. Before anything else, it meant knowing how to dialogue, together with all the demands that this entails: recognizing the presence and the rights of one's interlocutor, basing one's replies on what the interlocutor admits he knows, and therefore agreeing with him at each stage of the discussion. Above all, it meant submitting oneself to the demands and norms of reason and the search for truth; finally, it meant recognizing the absolute value of the Good. It therefore meant leaving behind one's individual point of view, in order to rise to a universal viewpoint; and it meant trying to see things within the perspective of the All and the deity, thereby transforming one's vision of the world and one's own inner attitude.

You belong to the lowest possible stage of development,’ Philip Philipovich shouted him down. ‘You are still in the formative stage. You are intellectually weak, all your actions are purely bestial. Yet you allow yourself in the presence of two university-educated men to offer advice, with quite intolerable familiarity, on a cosmic scale and of quite cosmic stupidity, on the redistribution of wealth . . . and at the same time you eat toothpaste . . .

Naturally, she had enemies. Her success, her sex, her racial origin and her bohemian extravagance reminded the puritanical why actors used to be buried in unhallowed ground. And over the decades her acting style, once so original, inevitably dated, since naturalness onstage is just as much an artifice as naturalism in the novel. If the magic always worked for some—Ellen Terry called her “transparent as an azalea” and compared her stage presence to “smoke from a burning paper”—others were less kind. Turgenev, though a Francophile and himself a dramatist, found her “false, cold, affected,” and condemned her “repulsive Parisian chic.

Kim was a pariah, arguably the world’s greatest abuser of human rights, and committed to nuclear armament. But Trump threw Kim a party, showering him with respect and declaring himself honored to be in his presence. The summit was carefully staged to put both leaders on equal footing, which normalized the authoritarian Kim.

Jim Henson's body was gone, and yet that powerful presence-that undefinable 'something' that compelled men to seek his appreciation and approval, and that women found somehow irresistible-would always remain. Anyone who had ever smiled as Ernie tried to play a rhyming game with Bert, or laughed as Kermit had chased Fozzie off the stage, arms flailing, had felt it. Anyone who had ever wished they could explore a Fraggle hole, save the world with a crystal shard, or dance with a charismatic goblin king had been touched by it.

When I did finally grace that stage with my presence,it was the most exhilarating moment of my life

In order to have rapport with another person it is essential to respect their model of the world.

somewhere there is someone, who dreams of... your smile, your fragrance, your long black hairs, your magical eyes, and finds your presence...! those moments of life are worthwhile, sweet and priceless and in those moments he lives his whole life...! O AYSEL listen, at any stage, any turn and any turn of life, when you feel Loneliness, remember that its true, somebody somewhere is, thinking of "YOU"...!

A man's life is his whole life, not the last glimmering snuff of the candle; and this, I say, is considerable, and not a little matter, whether we regard its pleasures or its pains. To draw a peevish conclusion to the contrary from our own superannuated desires or forgetful indifference is about as reasonable as to say, a man never was young because he has grown old, or never lived because he is now dead. The length or agreeableness of a journey does not depend on the few last steps of it, nor is the size of a building to be judged of from the last stone that is added to it. It is neither the first nor last hour of our existence, but the space that parts these two - not our exit nor our entrance upon the stage, but what we do, feel, and think while there - that we are to attend to in pronouncing sentence upon it.

love: a chemical history. ...The second stage, attraction, is governed by dopamine and serotonin. When, for example, couples report feeling indescribably happy in each other's presence, that's dopamine, the pleasure hormone, doing its work. Taking cocaine fosters the same level of euphoria. In fact, scientists who study both the brains of new lovers and cocaine addicts are hard-pressed to tell the difference.

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

For a long, breathless moment we wait, time spinning into an eternity, while the excitement in my chest bursts. As the red curtain rises, my mother releases my hand and steps forward...Because of the stage lights, my mother's silhouette is all I see as the velvet curtain makes its silent ascent into the darkness. The blinding spotlight looks like a sun rising on the horizon, and though I can't see the people in the audience, the scent of perfume and expensive cigar smoke assures me of their presence, as does the excessively polite, well-bred clapping.

...And you, behind the footlight's lure, Kissing an actress on the stage, Will leave her presence there, I'm sure, As I my people on the page. And yet - I love you, darling, yet I sat with someone at a table And gloried in our minds that met As sometimes strangers' minds are able To leap the bounds of times and spaces And find, in sharing wine and bread And light in one another's faces And in the words that each has said An intercourse so intimate It shook me deeply, to the core. I said good-night, for it was late; We parted at my hotel door And I went in, turned down the bed And took my bath and thought of you...

If you do not know me, you whose presence is not even essential to me, it can only mean that this calendar has been badly printed. Your photographs on my walls and the bitter memories that our meetings have impressed upon my heart have only a paltry role in my love! You figure large in my dreams, ever-present, alone on the stage yet destitute of any role. I encounter you rarely on my path. I am of an age when one begins to contemplate one's emaciated fingers, and at which youth is so full, so real that it cannot be long before it begins to fade. Your lips bring tears to my eyes; you sleep naked in my brain and I dare not rest.

That Boston show was when I began to see your mother through the eyes of her fans and realized her stage presence was more than the sum of its jokes. She was speaking to people's truths and making them laugh at the ridiculousness of it all. This was what our ayahuasca ceremonies were about: sourcing the most potent parts of ourselves and letting go of the rest. Your mother, I saw, had done just that. She was embodying experiences lie pregnancy and childbirth that are sacred to us as individuals, and celebrating these acts in a fresh new light. Asian cultures often teach us to be silent about our sexuality and filled with shame. Your mother breaks that up and transmutes pain and shame into power, like a mystical priestess.

As happens in dreams, when a perfectly harmless object inspires us with fear and thereafter is frightening every time we dream of it (and even in real life retains disquieting overtones), so Dreyer's presence became for Franz a refined torture, an implacable menace. [ ... H]e could not help cringing when, with a banging of doors in a dramatic draft, Martha and Dreyer entered simultaneously from two different rooms as if on a too harshly lit stage. Then he snapped to attention and in this attitude felt himself ascending through the ceiling, through the roof, into the black-brown sky, while, in reality, drained and empty, he was shaking hands with Martha, with Dreyer. He dropped back on his feet out of that dark nonexistence, from those unknown and rather silly heights, to land firmly in the middle of the room (safe, safe!) when hearty Dreyer described a circle with his index finger and jabbed him in the navel; Franz mimicked a gasp and giggled; and as usual Martha was coldly radiant. His fear did not pass but only subsided temporarily: one incautious glance, one eloquent smile, and all would be revealed, and a disaster beyond imagination would shatter his career. Thereafter whenever he entered this house, he imagined that the disaster had happened—that Martha had been found out, or had confessed everything in a fit of insanity or religious self-immolation to her husband; and the drawing room chandelier invariably met him with a sinister refulgence.

I shake my head in unfortunate assent...in any life age and stage to this necessary truth one must be able to maintain and without forced effort. Jealousy, dislike, envy, hatred are low-living, human traits, of a rejectable, and dejected nature. Elevate your mindfulness & emotional state when in the presence of those trapped in their negative miserable ones. I recommend when that's finished, recalibrate who you've allowed to access your inner/outer circle perimeter - the gift of your personal/professional contact & presence...then...adjust control measures accordingly. You can believe with full certainty you'll be on a healthy and gold-bricked wealthy boulevard to practicing soul abuse & neglect prevention - by the lightning-quick process of connection elimination. Selah...

Depression goes through stages, but if left unchecked and not treated, this elevator ride will eventually go all the way to the bottom floor. And finally you find yourself bereft of choices, unable to figure out a way up or out, and pretty soon one overarching impulse begins winning the battle for your mind: “Kill yourself.” And once you get over the shock of those words in your head, the horror of it, it begins to start sounding appealing, even possessing a strange resolve, logic. In fact, it’s the only thing you have left that is logical. It becomes the only road to relief. As if just the planning of it provides the first solace you’ve felt that you can remember. And you become comfortable with it. You begin to plan it and contemplate the details of how best to do it, as if you were planning travel arrangements for a vacation. You just have to get out. O-U-T. You see the white space behind the letter O? You just want to crawl through that O and be out of this inescapable hurt that is this thing they call clinical depression. “How am I going to do this?” becomes the only tape playing. And if you are really, really, really depressed and you’re really there, you’re gonna find a way. I found a way. I had a way. And I did it. I made sure Opal was out of the house and on a business trip. My planning took a few weeks. I knew exactly how I was going to do it: I didn’t want to make too much of a mess. There was gonna be no blood, no drama. There was just going to be, “Now you see me, now you don’t.” That’s what it was going to be. So I did it. And it was over. Or so I thought. About twenty-four hours later I woke up. I was groggy; zoned out to the point at which I couldn’t put a sentence together for the next couple of days. But I was semifunctional, and as these drugs and shit that I took began to wear off slowly but surely, I realized, “Okay, I fucked up. I didn’t make it.” I thought I did all the right stuff, left no room for error, but something happened. And this perfect, flawless plan was thwarted. As if some force rebuked me and said, “Not yet. You’re not going anywhere.” The only reason I could have made it, after the amount of pills and alcohol and shit I took, was that somebody or something decided it wasn’t my time. It certainly wasn’t me making that call. It was something external. And when you’re infused with the presence of this positive external force, which is so much greater than all of your efforts to the contrary, that’s about as empowering a moment as you can have in your life. These days we have a plethora of drugs one can take to ameliorate the intensity of this lack of hope, lack of direction, lack of choice. So fuck it and don’t be embarrassed or feel like you can handle it yourself, because lemme tell ya something: you can’t. Get fuckin’ help. The negative demon is strong, and you may not be as fortunate as I was. My brother wasn’t. For me, despair eventually gave way to resolve, and resolve gave way to hope, and hope gave way to “Holy shit. I feel better than I’ve ever felt right now.” Having actually gone right up to the white light, looked right at it, and some force in the universe turned me around, I found, with apologies to Mr. Dylan, my direction home. I felt more alive than I’ve ever felt. I’m not exaggerating when I say for the next six months I felt like Superman. Like I’m gonna fucking go through walls. That’s how strong I felt. I had this positive force in me. I was saved. I was protected. I was like the only guy who survived and walked away from a major plane crash. I was here to do something big. What started as the darkest moment in my life became this surge of focus, direction, energy, and empowerment.

Who can make sense of the roles we play? If I could draw any conclusion about the long, depressing slog of human progress, it’s the possibility that unseen elements lie just on the other side of the physical universe and that somehow we’re actors on the stage of the Globe, right across the Thames from a place called Pissing Alley, whether William Shakespeare or Christopher Marlowe are aware of our presence or not.

THE subject of this Essay is not the so-called Liberty of the Will, so unfortunately opposed to the misnamed doctrine of Philosophical Necessity; but Civil, or Social Liberty: the nature and limits of the power which can be legitimately exercised by society over the individual. A question seldom stated, and hardly ever discussed, in general terms, but which profoundly influences the practical controversies of the age by its latent presence, and is likely soon to make itself recognized as the vital question of the future. It is so far from being new, that, in a certain sense, it has divided mankind, almost from the remotest ages, but in the stage of progress into which the more civilized portions of the species have now entered, it presents itself under new conditions, and requires a different and more fundamental treatment.

I’ll never forget the crippling headaches Grandpa suffered, the nausea from chemo and radiation. I watched Daddy wrestle with decision after decision, ultimately withholding IV antibiotics to treat the pneumonia that took Grandpa more quickly and far more gently. Barrons is voicing the legitimate question of anyone who’s ever agreed not to resuscitate, to cease life-sustaining measures for a loved one, to accept a Stage 4 cancer patient’s decision to refuse more chemo, or euthanize a beloved pet. Throughout the caretaker experience, your loved one’s presence is intense and exquisitely poignant and painful, then all the sudden they’re gone and you discover their absence is even more intense and exquisitely poignant and painful. You don’t know how to walk or breathe when they’re no longer there. And how could you? Your world revolved around them.

The asceticism of the medieval saints and of the yogis of India, the Hellenistic mystery initiations, the ancient philosophies of the East and of the West, are techniques for the shifting of the emphasis of individual consciousness away from the garments. The preliminary meditations of the aspirant detach his mind and sentiments from the accidents of life and drive him to the core. “I am not that, not that,” he meditates: “not my mother or son who has just died; my body, which is ill or aging; my arm, my eye, my head; not the summation of all these things. I am not my feeling; not my mind; not my power of intuition.” By such meditations he is driven to his own profundity and breaks through, at last, to unfathomable realizations. No man can return from such exercises and take very seriously himself as Mr. So-an-so of Such-and-such a township, U.S.A.—Society and duties drop away. Mr. So-and-so, having discovered himself big with man, becomes indrawn and aloof. This is the stage of Narcissus looking into the pool, of the Buddha sitting contemplative under the tree, but it is not the ultimate goal; it is a requisite step, but not the end. The aim is not to see, but to realize that one is, that essence; then one is free to wander as that essence in the world. Furthermore: the world too is of that essence. The essence of oneself and the essence of the world: these two are one. Hence separateness, withdrawal, is no longer necessary. Wherever the hero may wander, whatever he may do, he is ever in the presence of his own essence—for he has the perfected eye to see. There is no separateness. Thus, just as the way of social participation may lead in the end to a realization of the All in the individual, so that of exile brings the hero to the Self in all.

You are the new religion. You are the new craze. You are the next stage in evolution. You are so palpably my superior, in every way, that I tremble like a child in your presence. You make my head spin. You make my heart burst. You make my soul explode, every fucking minute I am with you. What I am inescapably heading towards is , in this monologue, which might be the last thing I ever say, is: Dutch, I'm in love with you." His face was as open and wondering as a child, looking at snow. "I love you, Jo.

a brief summary of perhaps the most famous Third Man account: that of Antarctic explorer Ernest Shackleton. With their boat frozen in the ice, Shackleton and two other men trekked for thirty-six hours across a mountain and glacier-filled South Georgia to a whaling station. The three men barely survived the harrowing trip, spending weeks convalescing in a hospital afterward. Shackleton and his crewmates reported that a mysterious fourth man had joined them and had walked silently alongside during the latter stages of the trek. The mysterious man never spoke, but his presence was a comfort and helped to keep them moving forward.

If you do not know me, you whose presence is not even essential to me, it can only mean that this calendar has been badly printed. Your photographs on my walls and the bitter memories that our meetings have impressed upon my heart have only a paltry role in my love! You figure large in my dreams, ever-present, alone on the stage yet destitute of any role. I encounter you rarely on my path. I am of an age when one begins to contemplate one's emaciated fingers, and at which youth is so full, so real that it cannot be long before it begins to fade. Your lips bring tears to my eyes; you sleep naked in my brain and I dare not rest.

The Court of Vienna is behaving very badly,’ Napoleon wrote to Joseph from Valladolid on January 15, 1809, ‘it may have cause to repent. Don’t be uneasy. I have enough troops, even without touching my army in Spain, to get to Vienna in a month . . . In fact, my mere presence in Paris will reduce Austria to her usual irrelevance.’1 He did not know at that stage that Austria had already received a large British subsidy to persuade her to fight what would become the War of the Fifth Coalition. Archduke Charles had been putting all able-bodied men between eighteen and forty-five into uniform in the new Landwehr militia, some of whose units were indistinguishable from the regular army.

From that place, the only thing left to do is to be a benevolent presence in the world. I don’t say this because one wants to do it or tries to do it. All attempts to be spiritual or pure or compassionate or loving, all of that striving is just what the ego or self tries to do or to be. But when all that falls away, there’s literally nothing left to do; there’s no life orientation that makes sense other than to be a selfless and benevolent presence. This may happen on a big stage, but it may just mean being a benevolent grandmother or a mother or daughter or son or business owner. It doesn’t have to look any particular way, and in fact the resurrected state can actually look quite normal.

At different spots in the room stood the six resident geniuses to whose presence in the home Mr. Pett had such strong objections, and in addition to these she had collected so many more of a like breed from the environs of Washington Square that the air was clamorous with the hoarse cries of futurist painters, esoteric Buddhists, vers libre poets, interior decorators, and stage reformers, sifted in among the more conventional members of society who had come to listen to them. Men with new religions drank tea with women with new hats. Apostles of Free Love expounded their doctrines to persons who had been practising them for years without realising it. All over the room throats were being strained and minds broadened.

Five actors playing allotted parts on a set stage; and now he, for whom no part had been written, had walked onto the stage unexpectedly, because one of the players had turned rebel, as she had once before. He threw everything out of focus, and them into a fever. The heat and intensity of these flying questions was enough to make a man with even partially trained clairvoyant faculties feel as if he sat in a room filled with flashing fireflies. He took warning and withdrew himself to a cold inner isolation, as he knew how to do, even while laughing and talking with surface ease. It would not do to let his mind become clouded with emotion; or open any door of his imagination. But the impressions that came across that safer inner distance did not make his companions seem less dramatic, more normal: they were still out of focus. Something about the picture was distorted, even to a clear vision. The sense of evil was as strong as ever although the lurking Presence seemed to have retreated into a far background. He saw presently what the distortion was. Their modern figures were somehow incongruous in the old house, not at home. Like actors who had somehow got onto the wrong stage, onto sets with which their voices and costumes clashed. Interlopers. Or else-actors of an old school dressed up in an unbecoming masquerade. Witch House was an old house. Not old as other houses are old, that remain beds of the continuous stream of life, of marriages and births and deaths, of children crying and children laughing, where the past is only part of the pattern, root of the present and the future. Joseph de Quincy, dead nearly a quarter of a thousand years, was still its master: he had been strong, so strong that no later personality could dim or efface him here where he had set his seal. "He left his evil here when he could no longer stay himself," Carew thought. "As a man with diphtheria leaves germs on the things he has handled, the bed he has lain in. Thoughts are tangible things; on their own plane they breed like germs and, unlike germs, they do not die. He may have forgotten; he may even walk the earth in other flesh, but what he has left here lives." As probably it had been meant to do. For the man whose malignance, swollen with the contributions of the centuries, still ensouled these walls would not have cared to build a house or found a family except as a means to an end. Witch House was set like a mold, steeped in ritual atmosphere as a temple. Dangerous business, for who could say that such a temple would not find a god? There are low, non-human beings that coalesce with and feed on such leftover forces: lair in them.

Skipping the intermediary stages, it suffices to say that this synthesis, after being incarnated in the Church and in Reason, culminates in the absolute State, founded by the soldier workers, where the spirit of the world will be finally reflected in the mutual recognition of each by all and in the universal reconciliation of everything that has ever existed under the sun. At this moment, "when the eyes of the spirit coincide with the eyes of the body," each individual consciousness will be nothing more than a mirror reflecting another mirror, itself reflected to infinity in infinitely recurring images. The City of God will coincide with the city of humanity; and universal history, sitting in judgment on the world, will pass its sentence by which good and evil will be justified. The State will play the part of Destiny and will proclaim its approval of every aspect of reality on "the sacred day of the Presence.

April 29 MORNING “Thou art my hope in the day of evil.” — Jeremiah 17:17 THE path of the Christian is not always bright with sunshine; he has his seasons of darkness and of storm. True, it is written in God’s Word, “Her ways are ways of pleasantness, and all her paths are peace;” and it is a great truth, that religion is calculated to give a man happiness below as well as bliss above; but experience tells us that if the course of the just be “As the shining light that shineth more and more unto the perfect day,” yet sometimes that light is eclipsed. At certain periods clouds cover the believer’s sun, and he walks in darkness and sees no light. There are many who have rejoiced in the presence of God for a season; they have basked in the sunshine in the earlier stages of their Christian career; they have walked along the “green pastures” by the side of the “still waters,” but suddenly they find the glorious sky is clouded; instead of the Land of Goshen they have to tread the sandy desert; in the place of sweet waters, they find troubled streams, bitter to their taste, and they say, “Surely, if I were a child of God, this would not happen.” Oh! say not so, thou who art walking in darkness. The best of God’s saints must drink the wormwood; the dearest of His children must bear the cross. No Christian has enjoyed perpetual prosperity; no believer can always keep his harp from the willows. Perhaps the Lord allotted you at first a smooth and unclouded path, because you were weak and timid. He tempered the wind to the shorn lamb, but now that you are stronger in the spiritual life, you must enter upon the riper and rougher experience of God’s full-grown children. We need winds and tempests to exercise our faith, to tear off the rotten bough of self-dependence, and to root us more firmly in Christ. The day of evil reveals to us the value of our glorious hope.

Our defense against the devil, made possible by Jesus’ death and resurrection and the Holy Spirit’s presence in us, comes in three ways: 1. Preparation: In Ephesians 6:10f, the apostle Paul teaches us to grow in our faith similarly to a soldier putting on armor, so that we may stand firm against the schemes of the devil. Our defense is truth; a right relationship with God; the Gospel of peace, faith, and salvation; and our offensive weapon, the word of God. 2. Discernment: We are gifted by the Holy Spirit to “discern spirits” (1 Cor. 12:10). 3. Active resistance: James 4:7 says that if we resist the devil he will flee from us. Our ability to resist depends on our preparation and our discernment. Our resistance is not passive, but an active and intentional use of the “sword of the Spirit, the word of God.” Jesus modeled this, and the disciples followed suit, as they cast out demons by commanding them in the name of Jesus. We can do the same thing through the power of the same Holy Spirit.

Pray that you may be open to any painful memories that arise and to His healing presence in your life. Now think about your relationship with your unfaithful partner. Allow yourself to remember some of the painful incidents with your partner, for example, the discovery of the affair with all of your reactions of stunned disbelief, rage, and deep sorrow. Allow yourself to embrace all the distressful thoughts and feelings at the time. Relive the moment, despite your natural resistance to recall it. Then, as far as you are able, express your forgiveness to your unfaithful partner. Next, relive that painful moment again, but this time, imagine that Jesus is standing by your side. Even if Christianity isn’t the religion you subscribe to, you can still imagine Jesus and his presence. Imagine what Jesus would say to you and your partner at that moment, how he would extend his love and compassion. Imagine Jesus embracing your partner in forgiveness and then holding you in his arms, reassuring you of his love and protection. Finally, thank Jesus for his love and healing, for not leaving you alone in your suffering.

This skirmish with Beaverbrook was mostly stage combat. Having been friends for so long, they knew well how to jolt each other’s composure, and when to stop. This was one reason Churchill liked having Beaverbrook in his government and found such value in his near-daily presence. Beaverbrook was never predictable. Exasperating, yes, but always a source of energy and cold-eyed clarity, with a mind like an electric storm. Both men took a certain delight in dictating letters to each other. To both it was like acting—Churchill strutting about in his gold-dragon nightclothes and jabbing the air with a dead cigar, savoring the sound and feel of words; Beaverbrook like a knife thrower at a carnival, hurling whatever cutlery came to hand. The physical character of the resulting letters revealed the men’s contrapuntal natures. Where Churchill’s paragraphs were long and precisely worded, full of complex grammatical structures and historical allusions (in one note to Beaverbrook he used the word “ichthyosaurus”), each of Beaverbrook’s paragraphs was a single, brief knife thrust serrated with short, crisp words, not so much savored as sputtered.

To speak of a communication failure implies a breakdown of some sort. Yet this does not accurately portray what occurs. In truth, communication difficulties arise not from breakdown but from the characteristics of the system itself. Despite promising beginnings in our intimate relationships, we tend over time to evolve a system of communication that suppresses rather than reveals information. Life is complicated, and confirming or disconfirming the well-being of a relationship takes effort. Once we are comfortably coupled, the intense, energy-consuming monitoring of courtship days is replaced by a simpler, more efficient method. Unable to witness our partners’ every activity or verify every nuance of meaning, we evolve a communication system based on trust. We gradually cease our attentive probing, relying instead on familiar cues and signals to stand as testament to the strength of the bond: the words “I love you,” holidays with the family, good sex, special times with shared friends, the routine exchange, “How was your day?” We take these signals as representative of the relationship and turn our monitoring energies elsewhere. ... Not only do the initiator’s negative signals tend to become incorporated into the existing routine, but, paradoxically, the initiator actively contributes to the impression that life goes on as usual. Even as they express their unhappiness, initiators work at emphasizing and maintaining the routine aspects of life with the other person, simultaneously giving signals that all is well. Unwilling to leave the relationship yet, they need to privately explore and evaluate the situation. The initiator thus contrives an appearance of participation,7 creating a protective cover that allows them to “return” if their alternative resources do not work out. Our ability to do this—to perform a role we are no longer enthusiastically committed to—is one of our acquired talents. In all our encounters, we present ourselves to others in much the same way as actors do, tailoring our performance to the role we are assigned in a particular setting.8 Thus, communication is always distorted. We only give up fragments of what really occurs within us during that specific moment of communication.9 Such fragments are always selected and arranged so that there is seldom a faithful presentation of our inner reality. It is transformed, reduced, redirected, recomposed.10 Once we get the role perfected, we are able to play it whether we are in the mood to go on stage or not, simply by reproducing the signals. What is true of all our encounters is, of course, true of intimate relationships. The nature of the intimate bond is especially hard to confirm or disconfirm.11 The signals produced by each partner, while acting out the partner role, tend to be interpreted by the other as the relationship.12 Because the costs of constantly checking out what the other person is feeling and doing are high, each partner is in a position to be duped and misled by the other.13 Thus, the initiator is able to keep up appearances that all is well by falsifying, tailoring, and manipulating signals to that effect. The normal routine can be used to attest to the presence of something that is not there. For example, initiators can continue the habit of saying, “I love you,” though the passion is gone. They can say, “I love you” and cover the fact that they feel disappointment or anger, or that they feel nothing at all. Or, they can say, “I love you” and mean, “I like you,” or, “We have been through a lot together,” or even “Today was a good day.

In attunement, it is the infant who leads and the mother who follows. “Where their roles differ is in the timing of their responses,” writes John Bowlby, one of the century’s great psychiatric researchers. The infant initiates the interaction or withdraws from it according to his own rhythms, Bowlby found, while the “mother regulates her behaviour so that it meshes with his... Thus she lets him call the tune and by a skillful interweaving of her own responses with his creates a dialogue.” The tense or depressed mothering adult will not be able to accompany the infant into relaxed, happy spaces. He may also not fully pick up signs of the infant’s emotional distress, or may not be able to respond to them as effectively as he would wish. The ADD child’s difficulty reading social cues likely originates from her relationship cues not being read by the nurturing adult, who was distracted by stress. In the attunement interaction, not only does the mother follow the child, but she also permits the child to temporarily interrupt contact. When the interaction reaches a certain stage of intensity for the infant, he will look away to avoid an uncomfortably high level of arousal. Another interaction will then begin. A mother who is anxious may react with alarm when the infant breaks off contact, may try to stimulate him, to draw him back into the interaction. Then the infant’s nervous system is not allowed to “cool down,” and the attunement relationship is hampered. Infants whose caregivers were too stressed, for whatever reason, to give them the necessary attunement contact will grow up with a chronic tendency to feel alone with their emotions, to have a sense — rightly or wrongly — that no one can share how they feel, that no one can “understand.” Attunement is the quintessential component of a larger process, called attachment. Attachment is simply our need to be close to somebody. It represents the absolute need of the utterly and helplessly vulnerable human infant for secure closeness with at least one nourishing, protective and constantly available parenting figure. Essential for survival, the drive for attachment is part of the very nature of warm-blooded animals in infancy, especially. of mammals. In human beings, attachment is a driving force of behavior for longer than in any other animal. For most of us it is present throughout our lives, although we may transfer our attachment need from one person — our parent — to another — say, a spouse or even a child. We may also attempt to satisfy the lack of the human contact we crave by various other means, such as addictions, for example, or perhaps fanatical religiosity or the virtual reality of the Internet. Much of popular culture, from novels to movies to rock or country music, expresses nothing but the joys or the sorrows flowing from satisfactions or disappointments in our attachment relationships. Most parents extend to their children some mixture of loving and hurtful behavior, of wise parenting and unskillful, clumsy parenting. The proportions vary from family to family, from parent to parent. Those ADD children whose needs for warm parental contact are most frustrated grow up to be adults with the most severe cases of ADD. Already at only a few months of age, an infant will register by facial expression his dejection at the mother’s unconscious emotional withdrawal, despite the mother’s continued physical presence. “(The infant) takes delight in Mommy’s attention,” writes Stanley Greenspan, “and knows when that source of delight is missing. If Mom becomes preoccupied or distracted while playing with the baby, sadness or dismay settles in on the little face.

I remember standing in the wings when Mother’s voice cracked and went into a whisper. The audience began to laugh and sing falsetto and to make catcalls. It was all vague and I did not quite understand what was going on. But the noise increased until Mother was obliged to walk off the stage. When she came into the wings she was very upset and argued with the stage manager who, having seen me perform before Mother’s friends, said something about letting me go on in her place. And in the turmoil I remember him leading me by the hand and, after a few explanatory words to the audience, leaving me on the stage alone. And before a glare of footlights and faces in smoke, I started to sing, accompanied by the orchestra, which fiddled about until it found my key. It was a well-known song called Jack Jones that went as follows: Jack Jones well and known to everybody Round about the market, don’t yer see, I’ve no fault to find with Jack at all, Not when ’e’s as ’e used to be. But since ’e’s had the bullion left him ’E has altered for the worst, For to see the way he treats all his old pals Fills me with nothing but disgust. Each Sunday morning he reads the Telegraph, Once he was contented with the Star. Since Jack Jones has come into a little bit of cash, Well, ’e don’t know where ’e are. Half-way through, a shower of money poured on to the stage. Immediately I stopped and announced that I would pick up the money first and sing afterwards. This caused much laughter. The stage manager came on with a handkerchief and helped me to gather it up. I thought he was going to keep it. This thought was conveyed to the audience and increased their laughter, especially when he walked off with it with me anxiously following him. Not until he handed it to Mother did I return and continue to sing. I was quite at home. I talked to the audience, danced, and did several imitations including one of Mother singing her Irish march song that went as follows: Riley, Riley, that’s the boy to beguile ye, Riley, Riley, that’s the boy for me. In all the Army great and small, There’s none so trim and neat As the noble Sergeant Riley Of the gallant Eighty-eight. And in repeating the chorus, in all innocence I imitated Mother’s voice cracking and was surprised at the impact it had on the audience. There was laughter and cheers, then more money-throwing; and when Mother came on the stage to carry me off, her presence evoked tremendous applause. That night was my first appearance on the stage and Mother’s last.

ACCORDING TO SCIENTISTS, THERE ARE three stages of love: lust, attraction, and attachment. And, it turns out, each of the stages is orchestrated by chemicals—neurotransmitters—in the brain. As you might expect, lust is ruled by testosterone and estrogen. The second stage, attraction, is governed by dopamine and serotonin. When, for example, couples report feeling indescribably happy in each other’s presence, that’s dopamine, the pleasure hormone, doing its work. Taking cocaine fosters the same level of euphoria. In fact, scientists who study both the brains of new lovers and cocaine addicts are hard-pressed to tell the difference. The second chemical of the attraction phase is serotonin. When couples confess that they can’t stop thinking about each other, it’s because their serotonin level has dropped. People in love have the same low serotonin levels as people with OCD. The reason they can’t stop thinking about each other is that they are literally obsessed. Oxytocin and vasopressin control the third stage: attachment or long-term bonding. Oxytocin is released during orgasm and makes you feel closer to the person you’ve had sex with. It’s also released during childbirth and helps bond mother to child. Vasopressin is released postcoitally.

During Bill Clinton’s presidency, the Palestinian terrorist Yasser Arafat was invited to spend more time in the White House than any other foreign leader—thirteen invitations.303 Clinton was dead set on helping the Israelis and Palestinians achieve a lasting peace. He pushed the Israelis to grant ever-greater concessions until the Israelis were willing to grant the Palestinians up to 98 percent of all the territory they requested. And what was the Palestinian response? They walked away from the bargaining table and launched the wave of suicide bombings and other terrorist attacks known as the Second Intifada. And what of Osama bin Laden? Even while America was granting concessions to Palestinians—and thereby theoretically easing the conditions that provided much of the pretext for Muslim terror—bin Laden was bombing U.S. embassies in Africa, almost sank the USS Cole in Yemen, and was well into the planning stages of the catastrophic attacks of September 11, 2001. After President George W. Bush ordered U.S. forces to invade Afghanistan and Iraq in 2001 and 2003, respectively, bringing American troops into direct ground combat with jihadists half a world away, many Americans quickly forgot the recent past and blamed American acts of self-defense for “inflaming” jihad. One of those Americans was Barack Obama. Soon after his election, Obama traveled to Cairo, Egypt, where he delivered a now-infamous speech that signaled America’s massive policy shifts. The United States pulled entirely out of Iraq despite the pleas of “all the major Iraqi parties.”304 In Egypt, the United States actually backed the Muslim Brotherhood government, going so far as agreeing to give it advanced F-16 fighters and M1 Abrams main battle tanks, even as the Muslim Brotherhood government was violating its peace treaty with Israel and persecuting Egypt’s ancient Coptic Christian community. The Obama administration continued supporting the Brotherhood, even when it stood aside and allowed jihadists to storm the American embassy, raising the black flag of jihad over an American diplomatic facility. In Libya, the United States persuaded its allies to come to the aid of a motley group of rebels, including jihadists. Then many of these same jihadists promptly turned their anger on the United States, attacking our diplomatic compound in Benghazi the afternoon and evening of September 11, 2012—killing the American ambassador and three more brave Americans. Compounding this disaster, the administration had steadfastly refused to reinforce the American security presence in spite of a deteriorating security situation, afraid that it would anger the local population. This naïve and foolish administration decision cost American lives.

We can all be "sad" or "blue" at times in our lives. We have all seen movies about the madman and his crime spree, with the underlying cause of mental illness. We sometimes even make jokes about people being crazy or nuts, even though we know that we shouldn't. We have all had some exposure to mental illness, but do we really understand it or know what it is? Many of our preconceptions are incorrect. A mental illness can be defined as a health condition that changes a person's thinking, feelings, or behavior (or all three) and that causes the person distress and difficulty in functioning. As with many diseases, mental illness is severe in some cases and mild in others. Individuals who have a mental illness don't necessarily look like they are sick, especially if their illness is mild. Other individuals may show more explicit symptoms such as confusion, agitation, or withdrawal. There are many different mental illnesses, including depression, schizophrenia, attention deficit hyperactivity disorder (ADHD), autism, and obsessive-compulsive disorder. Each illness alters a person's thoughts, feelings, and/or behaviors in distinct ways. But in all this struggles, Consummo Plus has proven to be the most effective herbal way of treating mental illness no matter the root cause. The treatment will be in three stages. First is activating detoxification, which includes flushing any insoluble toxins from the body. The medicine and the supplement then proceed to activate all cells in the body, it receives signals from the brain and goes to repair very damaged cells, tissues, or organs of the body wherever such is found. The second treatment comes in liquid form, tackles the psychological aspect including hallucination, paranoia, hearing voices, depression, fear, persecutory delusion, or religious delusion. The supplement also tackles the Behavioral, Mood, and Cognitive aspects including aggression or anger, thought disorder, self-harm, or lack of restraint, anxiety, apathy, fatigue, feeling detached, false belief of superiority or inferiority, and amnesia. The third treatment is called mental restorer, and this consists of the spiritual brain restorer, a system of healing which “assumes the presence of a supernatural power to restore the natural brain order. With this approach, you will get back your loving boyfriend and he will live a better and fulfilled life, like realize his full potential, work productively, make a meaningful contribution to his community, and handle all the stress that comes with life. It will give him a new lease of life, a new strength, and new vigor. The Healing & Recovery process is Gradual, Comprehensive, Holistic, and very Effective. www . curetoschizophrenia . blogspot . com E-mail: rodwenhill@gmail. com

Sometimes our heart is moved to tenderness when we consider God's great wisdom with regard to each of us. At other times we can be softened only through suffering. We may then feel utterly destroyed to the point of despairing of life itself. But if, with help from on high, we gather the strength to turn to God at that point, He will find an opening so as to enter our heart with His grace. Nowadays, people are familiar with acute suffering of one kind or another. Pain and suffering have become the common language of humankind. God may well be using this to break through into our hardened and loveless world with His grace and the result would be a spiritual renaissance. He has already changed the lives of so many people, and He can easily change many more, and even extend it to the whole world. We might also be moved by the thought that our life has been nothing but a chain of errors, a chain of betrayals, a long series of failures. We see that nothing in our life is worthy of God and nothing in us is fit to look upon the Face of God. Neither can He look upon us, nor can we stand in His presence. If we turn to God with such awareness He will unfailingly find and opening for His grace. In this way, we can make a new start at any moment of our life, for we know that our God will respond. But if He is to visit man with His grace, He will first require our cooperation. He requires the presence of our human factor, little and weak though it is. He created us out of nothing, but He does not create us anew unless we consent to work with Him. Our tiny human factor is absolutely necessary to Him, so we need to align it with His infinitely great and divine factor, and the miracle of the union of our heart with His grace will then take place.

he used the phrase “naive transitivity” to describe what we and other movement activists in the 1960s were calling “rebellion.” For Freire, it was the stage when the masses, conscious that their oppression is rooted in objective conditions, “become anxious for freedom, anxious to overcome the silence in which they have always existed.” Freire was very clear, as were we, that this breaking of silence was not just a riot. Indeed, the masses were seeking to make their historical presence felt. He was equally clear, as were we, that it was not yet revolution because revolutions are made by people (as distinguished from masses) who have assumed “the role of subject in the precarious adventure of transforming and re-creating the world. They are not just denouncing but also announcing a new positive.”8 Or as we put it in Revolution and Evolution in the Twentieth Century, “a rebellion disrupts the society,” but “a revolution . . . begins with projecting the notion of a more human, human being,” one “who is more advanced in the qualities which only human beings have—creativity, consciousness and self-consciousness, a sense of political and social responsibility.”9 Soon thereafter, I read Freire’s Pedagogy of the Oppressed and was delighted to discover that his ideas of Education for Freedom, as education that not only makes the masses conscious of their oppression but engages them in struggles to transform themselves and their world, were very close to those that I had been putting forward.10 In this landmark work, Freire critiqued the bourgeois “banking method” of education, in which students are expected to memorize the “truths” of the dominant society—that is, “deposit” information in their head then “withdraw” it when required for tests, jobs, and other demands by overseers. Instead, Freire argued that critical thinking can develop only when questions are posed as problems. This problem-posing method provides no automatic “correct” answer. By contrast, students must discover their own understanding of the truth by developing a heightened awareness of their situation.

Wake up every day, expecting not to know what's going to happen, and look for the events to unfold with curiosity. Instead of stressing and managing, just be present at anything that pops up with the intention of approaching it with your best efforts. Whatever happens in the process of spiritual awakening is going to be unpredictable and moving forward, if you're just the one who notices it, not fighting or making a big project out there. •       You may have emotional swings, energetic swings, psychic openings, and other unwanted shifts that, as you knew, feel unfamiliar to your personality. Be the beholder. Don't feel like you have something to fix or alter. They're going to pass. •       If you have severe trauma in your history and have never had therapy, it might be very useful to release the pains of memories that arise around the events. Therapy teaches you how to express, bear witness, release, and move forward. Your therapist needn't know much about kundalini as long as he or she doesn't discount that part of your process. What you want to focus on is the release of trauma-related issues, and you want an experienced and compassionate therapist who sees your spiritual orientation as a motivation and support for the healing process. •       This process represents your chance to wake up to your true nature. Some people wake up first, and then experience the emergence of a kundalini; others have the kundalini process going through as a preparation for the emergence. The appearance happens to do the job of wiping out, so is part of either pattern. Waking up means realizing that whoever looks through your eyes, lives through your senses, listens to your thoughts, and is present at every moment of your experience, whether good or bad, is recognized or remembered. This is a bright, conscious, detached and unconditionally loving presence that is universal and eternal and is totally free from all the conditions and memories you associate with as a personal identity. But as long as you believe in all of your personal conditions and stories, emotions, and thoughts, you have to experience life filtered by them. This programmed mind is what makes the game of life to be varied and suspense-filled but it also causes suffering and fear of death. When we are in Samadhi and Satori encounters, we glimpse the Truth about the vast, limitless space that is the foundation for our being. It is called gnosis (knowledge) or the One by the early Gnostics. Some spiritual teachings like Advaita Vedanta and Zen go straight for realization, while others see it as a gradual path through years of spiritual practices. Anyway, the ending is the same. As Shakespeare said, when you know who you are, the world becomes a stage and you the player, and life is more light and thoughts less intrusive, and the kundalini process settles down into a mellow pleasantness. •       Give up places to go and to be with people that cause you discomfort.

And the wraith on the heart monitor looks pensively down at Gately from upside-down and asks does Gately remember the myriad thespian extras on for example his beloved ‘Cheers!,’ not the center-stage Sam and Carla and Nom, but the nameless patrons always at tables, filling out the bar’s crowd, concessions to realism, always relegated to back- and foreground; and always having utterly silent conversations: their faces would animate and mouths would move realistically, but without sound; only the name-stars at the bar itself could audibilize. The wraith says these fractional actors, human scenery, could be seen (but not heard) in most pieces of filmed entertainment. And Gately remembers them, the extras in all public scenes, especially like bar and restaurant scenes, or rather remembers how he doesn’t quite remember them, how it never struck his addled mind as in fact surreal that their mouths moved but nothing emerged, and what a miserable fucking bottom-rung job that must be for an actor, to be sort of human furniture, figurants the wraith says they’re called, these surreally mute background presences whose presence really revealed that the camera, like any eye, has a perceptual corner, a triage of who’s important enough to be seen and heard v. just seen. A term from ballet, originally, figurant, the wraith explains. The wraith pushes his glasses up in the vaguely sniveling way of a kid that’s just got slapped around on the playground and says he personally spent the vast bulk of his own former animate life as pretty much a figurant, furniture at the periphery of the very eyes closest to him, it turned out, and that it’s one heck of a crummy way to try to live. Gately, whose increasing self-pity leaves little room or patience for anybody else’s self-pity, tries to lift his left hand and wiggle his pinkie to indicate the world’s smallest viola playing the theme from The Sorrow and the Pity, but even moving his left arm makes him almost faint. And either the wraith is saying or Gately is realizing that you can’t appreciate the dramatic pathos of a figurant until you realize how completely trapped and encaged he is in his mute peripheral status, because like say for example if one of ‘Cheers!’’s bar’s figurants suddenly decided he couldn’t take it any more and stood up and started shouting and gesturing around wildly in a bid for attention and nonperipheral status on the show, Gately realizes, all that would happen is that one of the audibilizing ‘name’ stars of the show would bolt over from stage-center and apply restraints or the Heineken Maneuver or CPR, figuring the silent gesturing figurant was choking on a beer-nut or something, and that then the whole rest of that episode of ‘Cheers!’ would be about jokes about the name star’s life-saving heroics, or else his fuck-up in applying the Heineken Maneuver to somebody who wasn’t choking on a nut. No way for a figurant to win. No possible voice or focus for the encaged figurant.

One of the positive side-effects of maintaining a very high degree of awareness of death is that it will prepare the individual to such an extent that, when the individual actually faces death, he or she will be in a better position to maintain his or her presence of mind. Especially in Tantric Buddhism, it is considered that the state of mind which one experiences at the point of death is extremely subtle and, because of the subtlety of the level of that consciousness, it also has a great power and impact upon one’s mental continuum. In Tantric practices we find a lot of emphasis placed on reflections upon the process of death, so that the individual at the time of death not only retains his or her presence of mind, but also is in a position to utilize that subtle state of consciousness effectively towards the realization of the path. From the Tantric perspective, the entire process of existence is explained in terms of the three stages known as ‘death’, the ‘intermediate state’ and ‘rebirth’. All of these three stages of existence are seen as states or manifestations of the consciousness and the energies that accompany or propel the consciousness, so that the intermediate state and rebirth are nothing other than various levels of the subtle consciousness and energy. An example of such fluctuating states can be found in our daily existence, when during the 24-hour day we go through a cycle of deep sleep, the waking period and the dream state. Our daily existence is in fact characterized by these three stages. As death becomes something familiar to you, as you have some knowledge of its processes and can recognize its external and internal indications, you are prepared for it. According to my own experience, I still have no confidence that at the moment of death I will really implement all these practices for which I have prepared. I have no guarantee! Sometimes when I think about death I get some kind of excitement. Instead of fear, I have a feeling of curiosity and this makes it much easier for me to accept death. Of course, my only burden if I die today is, ‘Oh, what will happen to Tibet? What about Tibetan culture? What about the six million Tibetan people’s rights?’ This is my main concern. Otherwise, I feel almost no fear of death. In my daily practice of prayer I visualize eight different deity yogas and eight different deaths. Perhaps when death comes all my preparation may fail. I hope not! I think these practices are mentally very helpful in dealing with death. Even if there is no next life, there is some benefit if they relieve fear. And because there is less fear, one can be more fully prepared. If you are fully prepared then, at the moment of death, you can retain your peace of mind. I think at the time of death a peaceful mind is essential no matter what you believe in, whether it is Buddhism or some other religion. At the moment of death, the individual should not seek to develop anger, hatred and so on. I think even non-believers see that it is better to pass away in a peaceful manner, it is much happier. Also, for those who believe in heaven or some other concept, it is also best to pass away peacefully with the thought of one’s own God or belief in higher forces. For Buddhists and also other ancient Indian traditions, which accept the rebirth or karma theory, naturally at the time of death a virtuous state of mind is beneficial.

I shrugged uncomfortably, leaning my head against hers, almost forgetting Mr. Gardner’s presence as Mo and I fell into that sort of exclusionary, near-telepathic best-friends communion. She knew that I would argue that I wasn’t ashamed, but that I hadn’t quite figured out how to truly mean it when I held my head up high. My entire life, people had been telling me to keep it down and stop being an embarrassment. So, I was still in that “fake it ’til you make it” stage, hoping genuine pride would come if I pretended confidence long enough. For now, I was relying on bravado and a complete lack of give-a-fuck to carry me through.

the French First Army near Speyer and Strasbourg. The preparations were pitifully inadequate and the losses heavy, but the objective, which was political and not military, was gained. This was to establish a French “presence” over the Rhine inside Germany, as a bargaining counter for the post-war period. Important though this was for France, it was a minor matter compared to forestalling the Soviet on the Baltic at the gateway to Scandinavia, the ultimate objective of 21st Army Group’s stage-managed crossing and the only one with a vital political aim as the prize. It was also the most critical as regards the time factor. Eisenhower was unique in his insistence on “broad front” policies of advance. The Russians were not sweeping into Europe on a broad front, with all the armies keeping step; instead, they were making their main drive for the politically most vital objectives—Berlin and the gateways

The coming of the messianic King occurs in two stages. At his first coming, he saved us from the penalty of sin and gave us the presence of the Holy Spirit, the down payment of the age to come (2 Cor 1:21 – 22; Eph 1:13–14). At the end of time, he will come to complete what he began at the first coming, saving us from the dominion and very presence of sin and evil. He will bring a new creation, a material world cleansed of all brokenness. Christians now live in light of that future reality. We evangelize, telling people about the gospel and preparing them for the judgment. We also help the poor and work for justice, because we know that this is God’s will and that he will ultimately overcome all oppression. We teach Christians to integrate their faith and their work so they can be culture makers, working for human flourishing — the common good. The “already but not yet” of the kingdom keeps us from utopian, triumphalistic visions of cultural takeover on the one hand, and from pessimism or withdrawal from society on the other.

He had no fear for there was nothing to fear. He was going to a better place. Katie told him have no fear God had called him his was pain and suffering was to coming to an end. It was the next stage of their life together. This was a beautiful place where there was no pain and suffering but lots of Gods work to be done. As a social worker he had helped a lot of families in Kerry and his life had achieved a lot. Emma felt Katie’s presence and prayed to her to take him quickly he had suffered too much already. Ronan was on life support

Techniques Phase 1 Night is the time to practice this technique, as you will require deep, undisturbed concentration, and the airways are less likely to be cluttered during the dark of the day. You will be using the visualization function initially, but instead of retaining internalization, you are going to externalize your consciousness (as in shapeshifting). Seat yourself in your usual working position. Go into meditation to center yourself. Visualize yourself standing directly in front of where you are. Observe the back of your head, your height, your stance—everything about yourself that you can see. It is not possible to observe your own face in this context, just as it is not possible to observe your own physical form (except in a mirror), as we are aware only of our internalized externalization of image and not the way we appear to an observer. Next you are to project your consciousness into your body. By this I mean that you are no longer the person observing, but the person being observed. Look around your immediate environment. Go to the doorway and walk around the room, looking at everything: look behind objects, inside cupboards and boxes, look closely at books, pictures, everything. Continue this exercise nightly until you are familiar with your immediate surroundings. Always reenter your prone material body the way you left. Phase 2 Begin with meditation. Go with the process of projecting into the externalized image of yourself. You may now proceed to leave the room with which you have oriented yourself over the preceding nights and travel around the house in which you live, observing at all times and remaining aware of all things your senses perceive. If there are other people in the house, you may pick up on their emotions, moods, dream patterns, etc., but at this stage, do not work at having them become aware of your presence (they may become aware of you anyway, especially if they are asleep and traveling close to their physical habitat). Continue with this exercise until you are familiar with the process. Phase 3 Begin with meditation. Project your consciousness into your self-image. You can now leave the house and move around outside. Be aware of the time. Observe all that is around you. Now you can begin the process of expanding your entity. If you bend your knees and jump, you will discover that you are weightless and can keep rising into the atmosphere as long as you desire. You can also think your astral body from one place to another without necessarily following a familiar route. Practice this often, but don’t forget to follow the return-to-body procedure! I tend to stress this like a mother-hen. I’ve had horrible postastral dysfunction occur due to both interruption and lack of experience, and it has sometimes been days before I stopped feeling dizzy and/or nauseous and disoriented. Sleeping lots tends to fix it, though.

Finally, in terms of overall spiritual intelligence—which we have been briefly tracking—on the other side of the leading edge of evolution we have 3 or 4 higher, at this point mostly potential, levels of development, including levels of spiritual intelligence. Individually, their basic strcture-rungs are referred to as para-mind, meta-mind, overmind, and supermind; collectively, they are called 3rd tier. What all 3rd-tier structures have in common is some degree of direct transpersonal identity and experience. Further, each 3rd-tier structure of consciousness is integrated, in some fashion, with a particular state of consciousness (often, para-mental with the gross, meta-mental with subtle, overmind with causal/Witnessing, and supermind with nondual, although this varies with each individual’s actual history). Previously, in 1sst and 2nd tier, structures and states were relatively independent. One could have a state center of gravity at gross and yet structurally evolve all the way to Integral without fully objectifying the gross stage (i.e., fully making it an object, fully transcending it). But beginning with the 3rd-tier para-mind, whenever you experience that structure, you also implicitly or intuitively understand or experience the gross realm as objectified, which means that state is intimately connected to the structure at this level, which gives rise, or can give rise, to expanded states such as nature mysticism (this can be experienced at earlier levels but not inherently, and is interpreted according to the Views of those lower levels; but at this level becomes an inherent potential). Likewise, because of the conjunction with the gross state, this level often carries variations of the realization that the physical world is not merely physical, but is rather psychophysical in its true nature. This can also evoke flashes of higher state presences, such as Witnessing states or even nondual. And so on with the subtle state and meta-mind; causal/Witnessing and overmind; and nondual Suchness and supermind. Those states are all “minimally” connected to those structures, in the sesne that, for example, a person at meta-mind might have already and previously moved his or her state center of gravity to subtle, but if not, the person cannot proceed beyond the meta-mind without doing so at this point. And likewise with causal/Witnessing and overmind; and nondual Suchness and supermind.

J. Edgerton/ The Spirit of Christmas Page 17 Continued JONAS AND JAMES (SINGING) “O come all ye faithful. Joyful and triumphant. O come ye, o come ye to Bethlehem. Come and behold him. Born the king of angels. O come let us adore him. O come let us adore him. O come let us adore him. Christ the lord.” “Sing, choirs of angels, Sing in exultations. Sing, all ye citizens of heavn above; Glory to god, Glory in the highest. O come let us adore him. O come let us adore him. O come let us adore him, Christ the lord!” An occasional passer-by dropped a coin into the cup held by the littlest Nicholas. Thorn tipped his hat to them, trying to keep his greedy looks to a minimum. “Sing loudly my little scalawags. We’ve only a few blocks to go of skullduggery. Then you’ll have hot potato soup before a warm fire.” The Nicholas boys sang louder as they shivered from the falling snow and the wind that seemed to cut right through their shabby clothes, to their very souls. A wicked smile spread over the face of the villainous Mr. Thorn, as he heard the clink of a coin topple into the cup. “That’s it little alley muffins, shiver more it’s good for business.” His evil chuckle automatically followed and he had to stifle it. They trudged on, a few coins added to the coffer from smiling patrons. J. Edgerton/ The Spirit of Christmas Page 18 Mr. Angel continued to follow them unobserved, darting into a doorway as Mr. Thorn glanced slyly behind him, like a common criminal but there was nothing common about him. They paused before the Gotham Orphanage that rose up with its cold stone presence and its’ weathered sign. Thorn’s deep voice echoed as ominous as the sight before them, “Gotham Orphanage, home sweet home! A shelter for wayward boys and girls and a nest to us all!” He slyly drew a coin from his pocket, and twirled it through his fingers. Weather faced Thorn then bit down on the rusty coin, to make sure that it was real. He then deposited all of the coin into the inner pocket of his coat, with an evil chuckle. IV. “GOTHAM ORPHANAGE” “Now never you mind about the goings on of my business. You just mind your own. Now off with ya. Get into the hall to prepare for dinner, such as it is,” Thorn’s words echoed behind them. “And not a word to anyone of my business or you’ll see the back of me hand.” He pushed the boy toward the dingy stone building that was their torment and their shelter. The tall Toymaker glanced after them and then trod cautiously towards Gotham Orphanage. Jonas and James paced along the cracked stone pathway and up the front steps of the main entryway, that towered in cold stone before them. Thorn ushered the boys through the weathered front door to Gotham’s Orphanage. Mr. Angel paced after them and paused, unobserved, near the entrance. As they trudged across the worn hard wood floors of Gotham Orphanage, gala Irish music was heard coming from the main hall of building. Thorn herded the boys into the main hall of the orphanage that was filled with every size and make of both orphan boys and girls seated quietly at tables, eating their dinner. Then he turned with an evil look and hurriedly headed down the long hallway with the money they’ve earned. Jonas and James paced hungrily through the main hall, before a long table with a large, black kettle on top of it and loaves of different types of bread. They both glanced back at a small makeshift stage where orphans in shabby clothes sat stone faced with instruments, playing an Irish Christmas Ballad. Occasionally a sour note was heard. At a far table sat Men and Women of the Community who had come to have dinner and support the orphanage. In front of them was a small, black kettle with a sign that said “Donations”.

Discernment and detachment (Jurists and apatheia) are two characters of the mature Christian soul. They are not yet the mark of a mystic, but they bear witness that one is traveling the right way to mystical contemplation, and that the stage of beginners is passed. The presence of discernment and detachment is manifested by a spontaneous thirst for what is good—charity, union with the will of God—and an equally spontaneous repugnance for what is evil. The man who has this virtue no longer needs to be exhorted by promises to do what is right, or deterred from evil by threat of punishment.

somewhere there is someone, who dreams of... your smile, your fragrance, your long black hairs, your burning lips, your magical eyes, and finds your presence...! those moments of life are worthwhile, sweet and priceless and in those moments he lives his whole life...! O AYSEL listen, at any stage, at any turn or on any event of life, when you feel Loneliness, remember that its true, somebody somewhere is, thinking of "YOU"...!

somewhere there is someone, who dreams of... your smile, your fragrance, your long black hairs, your magical eyes, and finds your presence...! those moments of life are worthwhile, sweet and priceless and in those moments he lives his whole life...! O AYSEL listen, at any stage, any turn and any event of life, when you feel Loneliness, remember that its true, somebody somewhere is, thinking of "YOU"...!

Come Let Us Worship Come, let us bow down in worship, let us kneel before the LORD our Maker. —PSALM 95:6     A recent point of frustration, debate, and tension in many churches has been about defining worship and agreeing what it should look like. Older Christians are confused because of changes made to the style of worship. They wonder whatever happened to the old hymns that were so beloved. They knew the page numbers and all the old verses by heart. Today there are no hymnals, the organs have been silenced, and guitars, drums, and cymbals have taken over. The choir and their robes have been abandoned, and now we have five to seven singers on stage leading songs. We stand for 30 minutes at a time singing song lyrics that we aren’t familiar with from a large screen. What’s happening? If the church doesn’t have these components, the young people leave and go to where it’s happening. Are we going to let the form of worship divide our churches? I hope not! The origins of many of the different expressions of worship can be found in the Psalms, which portray worship as an act of the whole person, not just the mental sphere. The early founders established ways to worship based on what they perceived after reading this great book of the Bible. Over the centuries, Christian worship has taken many different forms, involving various expressions and postures on the part of churchgoers. The Hebrew word for “worship” literally means “to kneel” or “to bow down.” The act of worship is the gesture of humbling oneself before a mighty authority. The Psalms also call upon us to “sing to the LORD, bless His name” (96:2 NASB). Music has always played a large part in the sacred act of worship. Physical gestures and movements are also mentioned in the Psalms. Lifting our hands before God signifies our adoration of Him. Clapping our hands shows our celebration before God. Some worshipers rejoice in His presence with tambourines and dancing (see Psalm 150:4). To worship like the psalmist is to obey Jesus’ command to “love the Lord your God with all your heart and with all your soul and with all your mind and with all your strength” (Mark 12:30). There are many more insights for worship in the book of Psalms: • God’s gifts of instruments and vocal music can be used to help us worship (47:1; 81:1-4). • We can appeal to God for help, and we can thank Him for His deliverance (4:3; 17:1-5). • Difficult times should not prevent us from praising God (22:23- 24; 102:1-2; 140:4-8).

God’s creative work is defined as bringing order to this non-ordered existence. This will be carried out in stages through a process. Even as God brought order, there were aspects of non-order that remained. There was still a sea (though its borders had been set); there was still darkness. There was an outside the garden that was less ordered than inside the garden. The order that God brought focused on people in his image to join with him in the continuing process of bringing order, but more importantly on ordering the cosmos as sacred space. Yet, this was just the beginning. This initial ordering would not have eliminated natural disasters, pain or death. We do not have to think of these as part of the ordered world, though they are not beyond God’s control, and often they can be identified with positive results.4 All non-order will not be resolved until new creation. In Revelation 21 we are told that there will be “no longer any sea” (Rev 21:1), no pain or death (Rev 21:4) and no darkness (Rev 21:23-25). There is no temple because God’s presence will pervade all of it (Rev 21:3, 22), not just concentric circles radiating through zones of diminishing sacredness. God will be with humanity and be their God (Rev 21:3). Relationship is conveyed through the imagery of husband and wife (Rev 21:2). This is not a restoration of Eden or the return to a pre-fall condition. New creation is characterized by a level of order that has never before existed.

Well, what is keeping the Antichrist from putting in his appearance on the world stage? You are! You and every other member of the body of Christ on earth. The presence of the church of Jesus Christ is the restraining force that refuses to allow the man of lawlessness to be revealed. True, it is the Holy Spirit who is the real restrainer. But as both 1 Corinthians 3:16 and 6:19 teach, the Holy Spirit indwells the believer. The believer’s body is the temple of the Spirit of God. Put all believers together then, with the Holy Spirit indwelling each of us, and you have a formidable restraining force.108

The first challenge for stage actors wanting to live truthfully in imaginary circumstances is that it is really difficult to be unaffected by the presence of a group of observers. Mark Twain is usually credited with originating the quotation ‘dance like no one is watching . . .’. How many people can truly dance, in front of others, like no one is watching? We are social animals. We can’t help being influenced by the attention of our fellow human beings and wanting to shape how we seem to them.

Hess rolled in like she was in charge, and laid out her plan to approach Ms. Breslyn. The ‘first contact’ team would consist of two women and an older, but nonthreatening, man. The team would include herself, another woman, and the man, the other woman being a shrink in her forties, and the man being a U.S. Attorney with a gentle, assuring presence. First contact, like Ms. Breslyn was an alien. Hess was explaining how their ‘first contact’ had to be staged when Jon interrupted. “Forget

For years I believed they loved me for my voice, my stage presence, my courageous life. ‘Incomparable,’ they said. ‘Divine.’ I am the goddesses on the ceilings of the antechambers at Versailles, the statues in the gardens. That’s what they see in me. The huntress. The peacemaker. The Amazon. The Muse. Victory. Glory. War. I am divine. But now I wonder if I was anything more than some exotic creature in the King’s pleasure gardens—not a lion, and surely not a baboon, but perhaps—yes—a giraffe. Unlikely. Ungainly. Unique. Beautiful in parts but not particularly attractive as a concept. Alien. But compelling, nevertheless.

Even to this day, I still get the feeling that there is another presence with me, even if I am the only one in a room. Sometimes as I turn on my radio, the sound becomes filled with static in places where it didn't before until I turn it a certain way, and there have been quite a few drafts in my room when there weren't any before. Constantly, I feel as if she is glancing over my shoulder and looking at my work, watching me. And I can't help but grin like an idiot.

I dream of Morocco and Paris, and a koi pond in the backyard. Making art, supporting art, learning art. Late-night talks with soul sisters who make me feel crazy blessed and motivated. Stage presence. Books and more books. Film. Belly laughs. I dream about communion. My man. Our son. Always. I dream of sitting around a fire with leaders and lovers of progress. Being able to give yeses that open doors and new dimensions for people. I dream of tenderness and innovation. I dream of invitations that humble me, and magical connections with people I recognize on a cellular level. I dream that we band together to leverage change. I dream of feeling more electric and sweet every single day. Mostly, I dream of being amazed. How ’bout you?

This new generation of Italian American entertainers shared Sinatra’s view of the new dance music that emerged in the 1950s. “Rock-and-roll is the most brutal, ugly, desperate, vicious form of expression it has been my misfortune to hear,” Sinatra told Congress in 1958. “Rock-and-roll smells phony and false. It is sung, played, and written for the most part by cretinous goons, and by means of its almost imbecilic reiteration, and sly, lewd—in plain fact, dirty—lyrics … it manages to be the martial music of every sideburned delinquent on the face of the earth.” In response to the raw, driving sexuality of black-influenced rock, young Italian American men in New York and Philadelphia did to the new music what Sinatra and his generation had done to jazz. A style combining smooth vocal harmonies, romantic lyrics, and a stationary stage presence, doo-wop was invented in the 1940s by black youth on street corners, but it shot to the top of the pop charts in the late 1950s when Italian Americans adopted it as their own—just as most African American performers moved toward “soul music.” From 1958, when Dion (DiMucci) and the Belmonts placed several songs on the pop charts, until the “British Invasion” of 1964, Italian American doo-wop groups dominated American popular music. All wearing conservative suits and exuding a benign romanticism, the Capris, the Elegants, the Mystics, the Duprees, the Del-Satins, the Four Jays, the Essentials, Randy and the Rainbows, and Vito & the Salutations declared the arrival of Italians into American civilization. During the rise of doo-wop and Frank Rizzo, Malcolm X mocked the newly white Italians. “No Italian will ever jump up in my face and start putting bad mouth on me,” he said, “because I know his history. I tell him when you’re talking about me you’re talking about your pappy, your father. He knows his history. He knows how he got that color.” Though fewer and fewer Italian Americans know the history of which Malcolm X spoke, some have reenacted it.

The DARRYL part of him that exploded on stage made its spellbinding, turbulent presence most felt off stage when we made love. He was a symphony of contradiction; tender, yet fierce; sweet, yet riotous; impassioned, yet leisurely; giving, yet unquenchable. We lay there naked on the carpet a long time afterward, both too depleted—and too content—to move.

the future lay in cultivating the scientist in all of us. If science is an unfinished project, the next stage will be about reconnecting and integrating the rigor of scientific method with the richness of direct experience to produce a science that will serve to connect us to one another, ourselves, and the world.

a child is being beaten, children are beaten"—a typical group fantasy where desire invests the social field and its repressive forms. If there is a mise en scene, it is directed by a social desiring-machine whose product should not be considered abstractly, separating the girl's and the boy's cases, as if each were a little ego taking up its own business with daddy and mommy. On the contrary, we should consider the complementary ensemble made up of boy-girl and parents-agents of production and antiproduction, this ensemble being present at the same time in each individual and in the socius that presides over the organization of the group fantasy. Simultaneously the boys are beaten-initiated by the teacher on the little girl's erotic stage (seeing-machine), and obtain satisfaction in a masochistic fantasy involving the mother (anal machine). The result is that the boys are able to see only by becoming little girls, and the girls cannot experience the pleasure of punishment except by becoming boys. It is a whole chorus, a montage: back in the village after a raid in Vietnam, in the presence of their weeping sisters, the filthy Marines are beaten by their instructor, on whose knees the mommy is seated, and they have orgasms for having been so evil, for having tortured so well. It's so bad, but also so good!

It's said in our Tradition that the human heart is a treshold between two worlds. The treshold is between the limited material world and the infinite spiritual reality. The heart is the treshold. We should be on that treshold all the time, bridging these two worlds. When we live in that reality and are aware of that presence, we are in remembrance. It changes everything. We can realize that we are not just the content of our experience. We're also this beautiful context, which is divine and purposeful, guiding us stage by stage to deeper and deeper truth. Every stage of our life, if we're seekers, leads to a greater richness of meaning in our lives. Then we can be grateful even for the thorns because we know it has come from the Beloved. (p. 26-27)

Hallucinations play out on a different stage than that of the perceived world; it is as if they are superimposed...If the hallucination does not take place in the stable and intersubjective world, this is because it lacks the plenitude and the internal articulation that makes it the case that the real thing remains 'in itself'...The hallucinatory thing is not, like the real thing, a deep being that contracts a thickness of duration in itself; the hallucination is not, like perception, my concrete hold upon time within a living present. Rather, the hallucination slides across time, just as it slides across the world...The hallucination is not in the world, but rather 'in front of' it, because the body of the person suffering from hallucinations has lost its insertion in the system of appearances. Every hallucination is first an hallucination of one's own body...The visual illusion is thus much less the presentation of an illusory object than the unfolding and, so to speak, wild fluctuations of a visual power henceforth lacking a sensory counterpart. There are hallucinations because we have, through the phenomenal body, a constant relation with a milieu into which it is projected, and because, being detached from the actual milieu, the body remains capable of evoking a pseudo-presence of this milieu through its own arrangements. To this extent, the hallucinatory thing is never seen and is never visible.

That message got through to Jobs. Jobs had a role in the system—he was a brilliant deal-maker and financier. It was Jobs, for example, who insisted on timing the Pixar IPO with the Toy Story release, and Jobs who negotiated the Pixar deals with Disney. But he was asked to stay out of the early feedback loop on films. The gravity of his presence could crush the delicate candor needed to nurture early-stage, fragile projects. On those occasions he was invited to help near-finished films, Jobs would preface his remarks: “I’m not a filmmaker. You can ignore everything I say.” Jobs had learned to mind the system, not manage the project.

Physicians amassed knowledge, but that knowledge did not lead to improved patient management. Visitors to France from Britain and the United States even expressed serious moral reservations about Paris and its priorities. They noted that all too often physicians were little concerned about alleviating suffering or preserving life; surgeons, it was said, regarded operations as primarily a means to achieve greater manual dexterity, and the curriculum did not stress that the primary mission was to heal. Knowledge and its advancement were all that counted. Patients were objects to be observed as if they were displays in a natural history museum or stage props in a theater, and their presence on a ward was principally a means to serve science. Dr.

There are three stages of spiritual development,' a teacher taught. 'The carnal, the spiritual, and the divine.' 'What is the carnal stage?' the disciple asked. 'That's the stage,' the teacher said, 'when trees are seen as trees and mountains are seen as mountains.' 'And the spiritual?' the disciple asked eagerly. 'That's when we look more deeply into things. Then trees are no longer trees and mountains are no longer mountains,' the teacher answered. 'And the divine?' the disciple said breathlessly. 'Ah,' the teacher said with a smile. 'That's enlightenment - when the trees become trees again the and the mountains become mountains.' We pray to see life as it is, to understand it, and to make it better than it was. We pray so that reality can break into our souls and give us back our awareness of the Divine Presence in life. We pray to understand things as they are, not to ignore and avoid and deny them. We pray so that when the incense disappears we can still see the world as holy.

It will perhaps be asked how I am able to extend the compresence of bodies to minds, and whether I do not do so through a turning back upon myself which restores projection or introjection. ls it not within myself that I learn that an "Empfindbarkeit" and sensorial fields presuppose a consciousness or a mind? But in the first place this objection assumes that another person can be mind for me in exactly the same sense as I am for myself, and after аll nothing is less certain—others' thought is never wholly a thought for us. Furthermore, this objection would imply that the problem here is to constitute a different mind, whereas the one who is constituting is as yet only animate flesh himself; nothing prevents us from reserving for the stage when he will speak and listen the advent of another person who also speaks and listens. But above all this objection would ignore the very thing that Husserl wanted to say; that is, that there is no constituting of a mind for a mind, but of a man for a man. By the effect of a singular eloquence of the visible body, Einfühlung goes from body to mind . When a different behavior or exploring body appears to me through a first "intentional encroachment," it is the man as a whole who is given to me with all the possibilities (whatever they may be ) that I have in my presence to myself in my incarnate being, the unimpeachable attestation. I shall never in all strictness be able to think the other person's thought. I can think that he thinks; I can construct, behind this mannequin, a presence to self modeled on my own; but it is still my self that I put in it, and it is then that there really is 'introjection.' On the other hand, I know unquestionably that that man over there sees, that my sensible world is also his, because I am present at his seeing, it is visible in his eyes' grasp of the scene. And when I say I see that he sees, there is no longer here (as there is in "I think that he thinks" ) the interlocking of two propositions... If the other person is to exist for me, he must do so to begin with in an order beneath the order of thought. For my perceptual opening to the world, which is more dispossession than possession, claims no monopoly of being and institutes no death struggle of consciousness. My perceived world and the half-disclosed things before me have in their thickness what it takes to supply more than one sensible subject with "states of consciousness"; they have the right to many other witnesses besides me. When a comportment is sketched out in this world which already goes beyond me, this is only one more dimension in primordial being, which comprises them all... The other person is not impossible, because the sensible thing is open. The other person becomes actual when a different comportment and a different gaze take possession of my things. And this articulation of a different corporeality in my world is itself effected without introjection; because my sensible existents—through their aspect, configuration, and camal texture—were already bringing about the miracle of things which are things by the fact that they are offered to a body, and were already making my corporeality a proof of being. Man can create the alter ego which "thought " cannot create, because he is outside himself i n the world and because outside himself in the world and because one ek-stasis is compossible vnth other ek-stases. And that possibility is fulfilled in perception as vinculum of brute being and a body. The whole riddle of Einfühlung lies in its initial, "esthesiological" phase; and it is solved there because it is a perception. He who "posits" the other man is a perceiving subject, the other person's body is a perceived thing, and the other person himself is "posited" as "perceiving. " It is never a matter of anything but co-perception.

India is the Country of the No. That “no” is your test. You have to get past it. It is India’s Great Wall; it keeps out foreign invaders. Pursuing it energetically and vanquishing it is your challenge. In the guru—shishya tradition, the novice is always rebuffed multiple times when he first approaches the guru. Then the guru stops saying no but doesn’t say yes either; he suffers the presence of the student. When he starts acknowledging him, he assigns a series of menial tasks, meant to drive him away. Only if the disciple sticks it out through all these stages of rejection and ill treatment is he considered worthy of the sublime knowledge.

As he seeks to improve Under Armour materials, Blakely increasingly focuses on the earliest stages of the manufacturing process. Starting early provides more possible ways to add features. To develop a cooling fabric, for instance, the company worked with an Asian supplier to develop a yarn whose cross section maximized its surface area. It then infused the material with titanium dioxide, whose presence makes people exercising in hot, humid environments feel cooler.16 Under Armour

Everything is taken away from him; he is nothing and has nothing; yet he still feels one thing which utterly compensates for this loss. He feels the presence of the Overself [...] In the practice of Indian Yoga, Nirvikalpa Samadhi is considered to be the farthest point to which the practitioner can travel. Nirvikalpa Samadhi is the condition of the emptied mind, without any trace of thought, whether of the world or of the person himself; yet fully aware [...] So many conversations on the words of Jesus have taken his sentence "I and my Father are one" to mean a kind of union like marriage. But they overlook the fact that married couples still remain couples, still express the number two. Jesus did not say, "I and my father are two." The number one is definitely not two. For Jesus found, as every other man who attains that stage of consciousness finds, that when contemplating the Infinite Life-Power (which he named the Father) he himself vanished. There was then no other consciousness except that of the Infinite itself. For That was the substratum of his own "I." But what happened in his contemplation two thousand years ago still happens today; the same discovery is made when the illusion of egoity vanishes.

But now, after the news of Barthelme’s death, this simple fact of presence or absence, which I had begun to recognize in a small way already, now became the single most important supplemental piece of information I felt I could know about a writer: more important than his age when he wrote a particular work, or his nationality, his sex (forgive the pronoun), political leanings, even whether he did or did not have, in someone’s opinion, any talent. Is he alive or dead? — just tell me that. The intellectual surface we offer to the dead has undergone a subtle change of texture and chemistry; a thousand particulars of delight and fellow-feeling and forbearance begin reformulating themselves the moment they cross the bar. The living are always potentially thinking about and doing just what we are doing: being pulled through a touchless car wash, watching a pony chew a carrot, noticing that orange scaffolding has gone up around some prominent church. The conclusions they draw we know to be conclusions drawn from how things are now. Indeed, for me, as a beginning novelist, all other living writers form a control group for whom the world is a placebo. The dead can be helpful, needless to say, but we can only guess sloppily about how they would react to this emergent particle of time, which is all the time we have. And when we do guess, we are unfair to them. Even when, as with Barthelme, the dead have died unexpectedly and relatively young, we give them their moment of solemnity and then quickly begin patronizing them biographically, talking about how they “delighted in” x or “poked fun at” y — phrases that by their very singsong cuteness betray how alien and childlike the shades now are to us. Posthumously their motives become ludicrously simple, their delights primitive and unvarying: all their emotions wear stage makeup, and we almost never flip their books across the room out of impatience with something they’ve said. We can’t really understand them anymore. Readers of the living are always, whether they know it or not, to some degree seeing the work through the living writer’s own eyes; feeling for him when he flubs, folding into their reactions to his early work constant subauditional speculations as to whether the writer himself would at this moment wince or nod with approval at some passage in it. But the dead can’t suffer embarrassment by some admission or mistake they have made. We sense this imperviousness and adjust our sympathies accordingly. Yet in other ways the dead gain by death. The level of autobiographical fidelity in their work is somehow less important, or, rather, extreme fidelity does not seem to harm, as it does with the living, our appreciation for the work. The living are “just” writing about their own lives; the dead are writing about their irretrievable lives, wow wow wow. Egotism, monomania, the delusional traits of Blake or Smart or that guy who painted the electrically schizophrenic cats are all engaging qualities in the dead.

I was clearing some plates off a table when I heard the familiar strum of guitar chords. My heart clenched painfully as I slowly made my way to the kitchen. Tonight was another open-mic night, and while I enjoyed having live music playing throughout the bar and dining room, I didn’t usually pay that much attention to it. But there was no way to miss this song. The deep, husky voice began crooning through the speakers as I came back out of the kitchen empty-handed. And I couldn’t shake the feeling that I knew that voice as I made my way to a spot where I could see the stage. I rubbed a hand over my aching chest and stopped suddenly when I saw Kash sitting on the stool in front of the mic with a guitar in his hands. What was he doing? Since when did he play guitar and sing? And why this song? His eyes searched the dining area and landed on me just as he began the first chorus of “I’ll Be.” Tears pricked the back of my eyes and my entire body warmed under his intense stare as he continued through words that meant more to me than he could have known. Not once did he take his eyes from me, and my mind and heart fought over my conflicting feelings. Part of me wanted to yell that he was the guy I’d been waiting for. That I was in love with him and was done being only his friend. The other part wanted to know why he was torturing me with this song. With everything else that had happened tonight and the fourth anniversary of my parents’ death less than two months away, I wanted to run away from there, to curl in a ball and mourn what I had lost and would never have. I couldn’t call my mom and tell her I’d met a guy whose presence alone made me dizzy. Who sang to me the same song Dad had always sung to her. I couldn’t tell my parents that no matter how hard I fought my feelings and pushed Kash away, I knew I’d met the man I wanted to marry. The haunting words drifted to an end, and soon the chords did too. When Kash was finished, he put the guitar on the stand and began walking in my direction. Throughout all of this, his eyes still hadn’t left mine. Before he could reach me, the bitter side of me won out and I turned on my heel and rushed back to my customers. I kept myself busy for the rest of the hour and whenever I had to go over to the bar, I made sure to go to Bryce’s side so I wouldn’t have to face Kash again. I knew I was being ridiculous, but if it had been any song other than that one, if it had been on a night that wasn’t wearing me completely down, I may have been brave enough to finally fight for what I wanted. But right now all I could think of was finishing out this shift at work and staying far from Logan Hendricks. Somehow, he knew how to get to me. And somehow, I knew that our being together was right. But especially after that morning, everything about him—and us together—scared me. And I wasn’t sure I could handle that right now. People say that being in love is amazing. They lie. It’s freaking terrifying.  

By the fifth night his perseverance was rewarded with a smile from Amy after Swift Antelope escorted her home from their daily walk. With flushed cheeks, Amy regaled Loretta with the details of her time spent with Swift Antelope, about the doe and twin fawns they had spied upon, about the flowers Swift Antelope had picked for her, about the birdcalls and sign language he was teaching her, about the silly tricks he played on her. Clearly Swift Antelope was making headway with Amy; the girl was beginning to heal. Hunter’s already low spirits plummeted. It was a sad state of affairs when an untried boy had more luck with women than a grown man. It was especially upsetting because Hunter knew he had paid dearly, not once but twice, for the right to possess Loretta, that he could exercise his rights at any time he chose, yet found himself hesitating because of the shadows in her eyes. Recalling his father’s advice, he could only scoff. The way things were going, if he was to become his woman’s friend before he became her lover, they might never move on to the second stage of their relationship. The more disgruntled Hunter became over the situation, the more he glowered, and the more he glowered, the more uneasy Loretta was in his presence. The worst part was, Hunter couldn’t blame her. Their bargain hung over them like a dark cloud, her promises binding her to him yet holding them apart. He knew she dreaded the moment when he would confront her, demanding that she lie with him. With each passing day, the prospect seemed to grow more frightening to her. Hunter was perceptive enough to realize that waiting patiently for her to come around wasn’t abetting him in his cause, yet he couldn’t bring himself to force her, either.

Neen James (NeenJames.com) is an eloquent and successful international speaker who stands at four-feet-eleven with a rich Australian dialect and a high-pitched voice. For years, fellow speakers with good intentions told her she needed to take voice lessons to lower her pitch to give her more depth for a compelling stage presence. With complete confidence and loyalty to her uniqueness, she ignored the naysayers and her amazing signature voice has become a powerful brand.

When I was a young and aspiring speaker, I sought mentorship from a man who had been a Dale Carnegie trainer for decades. Eagerly wanting to know how to improve my stage presence and build my career, I contacted Dr. Joe Carnley in Destin, Florida and invited him out to lunch. After we placed our order at the Harbor Docks Restaurant, he dove right in and gave me some of the best advice of my life. He said, “Susan, you have to make them laugh! When they leave your presentations, you want them to feel better and leave happier than when they came in. Help them enjoy your time together.” He continued to describe the magical power that humor has over the human spirit. When we craft humor into our speeches, we can take our audiences on a journey they will never forget. Immediately after our delightful lunch ended, I drove straight to a Books-a-Million store and headed for the humor section. Since I was not a particularly funny person, I needed all the help I could get. For over an hour I stood there reading titles, flipping through funny books, and enjoying outrageous belly laughs, giggles, and snorts. People were staring, and probably thinking, “I want what she is having!” The humor section was one of the smallest in the entire bookstore, but it may well have been the most important. When I turned around, I noticed the opposite aisle was the “Self-Improvement” section. It ran half the length of the store and displayed hundreds of books. At that cathartic moment, I had a huge "Ah-Ha" moment.

Because one stage of depravity is lower than another, this does not warrant the denial that the first stage is degraded. The development of wickedness is one thing; the presence of any measure of holiness or virtue is another. The absence of certain forms of sins does not imply any innate purity. It might as well be affirmed that a recent corpse, which is less loathsome, is therefore less dead than one which is far gone in decay and putrefaction.

Here, the presence of other people felt different; or maybe she was different. Civilization had gone awry, with its buildings and highways, its digitalization and consumption. Binge-watching TV. Humans had adapted to a meaningless structure of work and wealth that resulted in a fundamental loss of identity. Here, you could return to the natural order, enjoy the two-part state of doing-the-necessities-to-survive and sitting-around-doing-nothing, unburdened of existential angst.

apparently will be the most attractive, commanding, winsome presence ever to command the world stage. He is alluded to by 33 different appellations in the Old Testament and 13 in the New Testament.