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.

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.

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.

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.

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

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

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.

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.

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 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?

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.

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.

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.

such times, after being more or less the same person for months and years, it occurs to us one day that something has happened inside us. We may try to account for it by chalking it up to some event or blaming it on a change in someone else. But if we are honest with ourselves we can only say that things that used to mean a lot to us don't mean so much anymore, or that something that was once only a shadowy presence in our minds has taken the stage of our attention and demands our attention. We begin to wonder what life would be like if we did thus-and-so. We puzzle over we how we got to this point in our lives, what we really want out of life from this point forward.

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.

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.

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.

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.

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

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

Intuitively it makes sense that difficulties that don’t strengthen the skills you will need, or the kinds of challenges you are likely to encounter in the real-world application of your learning, are not desirable. Having somebody whisper in your ear while you read the news may be essential training for a TV anchor. Being heckled by role-playing protestors while honing your campaign speech may help train up a politician. But neither of these difficulties is likely to be helpful for Rotary Club presidents or aspiring YouTube bloggers who want to improve their stage presence. A cub towboat pilot on the Mississippi might be required in training to push a string of high-riding empty barges into a lock against a strong side wind. A baseball player might practice hitting with a weight on his bat to strengthen his swing. You might teach a football player some of the principles of ballet for learning balance and movement, but you probably would not teach him the techniques for an effective golf drive or backhand tennis serve. Is there an overarching rule that determines the kinds of impediments that make learning stronger? Time and further research may yield an answer. But the kinds of difficulties we’ve just described, whose desirability is well documented, offer a large and diverse toolkit already at hand.

Strasberg. But during the spring and throughout the summer Lee lived in L.A., and for those months it was the master himself who taught at this little neighborhood residence. The lights went down and the first scene was up. I wasn’t familiar with A Moon for the Misbegotten, but even if I’d known it well, I wouldn’t have completely understood what was happening because whatever the two actors were working on, being heard wasn’t one of them. It didn’t matter. Their focus made it worth holding my breath to catch whatever words I could, as if we, the audience, were eavesdropping on something personal happening between these two people, something that they would hide if our presence were known. After the scene, the actors gathered their things and adjusted their clothes, never looking out at the watchers, talking only to each other, as if allowing themselves the few moments it takes to leave the privacy of concentration. Tucking their emotions out of sight, just as they tucked in their shirts and tied their shoes. Eventually they sat on the edge of the stage with varying degrees of awkward composure until the moderator (I’m sorry to say I don’t remember who it was that night) asked them what they’d been working on. After the actors explained their tasks, the moderator gave comments and finally asked for comments from the audience—all actors and members or, like me, invited observers. When the short break ended, everyone took their seats again and quieted as a tall, striking woman, a character actor I vaguely recognized, moved to center stage, keeping her eyes down. She stood still for what seemed to be a long time, then began

There are stages to awakening. The first stage perhaps is to recognize that we are essentially asleep. Acknowledging the reactive emotional states that arise from our slumber may thus serve as a critical stage in our journey to awakening. The louder the “knock” on the door, the greater our motivation to respond to its summoning. Shame, by its painful nature, can provide such a “knock” and perhaps provide an impetus to stir us from our slumber.

At the time, it seemed everything was falling apart by no reason. My mind was dramatic in its ignorant stage. I knew nothing of what love was, nor the presence of a greater being within myself. Everything seemed overwhelming, and little did I know, I would conquer the voids of this falsity.

This person has no reservations about pushing the envelope to get what he wants, going so far as to stage meltdowns in public, or in the company of others. Sometimes, if a person like this doesn't get what they want, they will break things, throw things, hit people, threaten people, threaten to self-harm, use objects as weapons, etc. This behavior seldom has anything to do with autism, particularly when, in the presence of people of authority whom they have never met before, these offenders mind their manners... until they believe they have sized-up the person in authority. What

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.

St. John would say that the natural working of the faculties is not adequate to attain to union with God, and the beginner is drawn to spiritual exercises as much by the satisfaction as by any purely spiritual motives. For the psychologist, even while he is refraining from making any judgment about the religious object, is often painfully aware that if interior experiences are viewed as if they had nothing to do with the overall dynamics of the psyche, then their recipient runs the risk of damaging his psychic balance. If temptations must be seen only as the direct working of the devil and inspirations and revelations the direct working of the Holy Spirit, then the totality of the psyche and the flow of its energy will be misunderstood. The biggest danger to the beginner experiencing sensible fervor, or any other tangible phenomenon, is that they will equate their experience purely and simply with union with God. The very combination of genuine spiritual gifts and how these graces work through the psyche creates a sense of conviction that this, indeed, is the work of God, but this conviction is often extended to deny the human dimension as if any participation by the psyche is a denial of divine origin. The beginner, then, can become impervious to psychological and spiritual advice. The sense of consolation, the feeling of completion, the visions seen, or the voices heard, the tongue spoken, or the healings witnessed, are all identified with the exclusive direct action of God as if there were no psyche that received and conditioned these inspirations. This same attitude is then carried over into daily life and how God's action is viewed in this world. If God is so immediately present, miracles must be taking place daily. God must be intervening day-by-day, even in the minor mundane affairs of the recipients of His Spirit. This does not mean that genuine miracles do not take place, nor that genuine inspirations do not play a role in daily life, but rather, if we believe that they are conceptually distinguishable from the ordinary working of consciousness, we run the risk of identifying God's action with our own perceptions, feelings and emotions. The initial conversion state, precisely because of the degree of emotional energy it is charged with, is often clung to as if the intensity of this energy is a guarantee of its spiritual character. As beginners under the vital force of these tangible experiences we take up an attitude of inner expectancy. We look to a realm beyond the arena of the ego and assume that what transpires there is supernatural. We reach and grasp for interior messages. Thus arises a real danger of misinterpreting what we perceive. What Jung says about the inability to discern between God and the unconscious at the level of empirical experience is verified here. We run the risk of confusing the spiritual with the psychic, our own perceptions with God Himself. An even greater danger is that we will erect this kind of knowledge into a whole theology of the spiritual life, and thus judge our progress by the presence of these phenomena. “The same problem can arise in a completely different context, which could be called a pseudo-Jungian Christianity. In it the realities of the psyche which Jung described are identified with the Christian faith. Thus, at one stroke a vivid sense of experience, even mysticism, if you will, arises. The numinous experience of the unconscious becomes equivalent to the workings of the Holy Spirit. Dreams and the psychological events that take place during the process of individuation are taken for the stages of the life of prayer and the ascent of the soul to God by faith. But this mysticism is no more to be identified with St. John's than the previous one of visions and revelations.

I think it's important to underscore here that when they realized they couldn't stage a successful abduction without being resisted or at least witnessed, they left without having committed their intended crime. Both men were mentally ill, and in Lawson's case, a pretty good argument could be made for criminal insanity. Yet when circumstances did not favor the success of the crime, they refrained from committing it. They were not under such a compulsion that they were compelled to act. So I will say it again for the record: in my opinion and based on my experience, the mere presence of a mental disorder does not let an offender off the hook. Unless he is completely delusional and does not comprehend his actions in the real world, he chooses whether or not to hurt someone else. And the truly bonkers ones are easy to catch. Serial killers are not.

The presence of gods has been enormously comforting as we have continued to dutifully cross the stage of life, going about or daily tasks, yet knowing that Pale Death was waiting in the wings.

In the absence of continual external reinforcement, we must be our own monitor, and quality of presence is often the best gauge. We cannot expect to touch excellence if “going through the motions” is the norm of our lives. On the other hand, if deep, fluid presence becomes second nature, then life, art, and learning take on a richness that will continually surprise and delight. Those who excel are those who maximize each moment’s creative potential—for these masters of living, presence to the day-to-day learning process is akin to that purity of focus others dream of achieving in rare climactic moments when everything is on the line. 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.

started to feel it after prom and her graduation—it was like once she walked across that stage, she decided to step into her new life, and my presence just didn’t fit anymore.

I think it improper to talk about evil all during a meal. It spoils the digestion." "Oh, but come," the Witch said, "is it only in youth that we can have the nerve to as, ourselves such serious questions?' "Well, I stick with my suggestion," said Avaric. "Evil isn't doing bad things, it's feeling bad about them afterward. There's no absolute value to behavior. First of all -" "Institutional inertia," claimed the Witch. "But whatever is the great attraction of absolute power anyway?" "That's why I say it's merely an affliction of the psyche, like vanity or greed," said a copper magnate. "And we all know vanity and greed can produce some pretty astounding results in human affairs, not all of them reprehensible." "It's an absence of good, that's all," said his paramour, an agony aunt for the Shiz informer. "The nature of the world is to be calm, and enhance and support life, and evil is an absence of the inclination of matter to be at peace." "Pigspittle," said Avaric. "Evil is an early or primitive stage of moral development. All children are fiends by nature. The criminals among us are only those who didn't progress..." "I think it's a presence, not an absence," said an artist. "Evil's an incarnated character, an incubus or a succubus. It's an other. It's not us." "Not even me?" said the Witch, playing the part more vigorously than she expected. "A self-confessed murderer?" "Oh go on with you," said the artist, "we all of us show ourselves in our best light. That's just normal vanity." "Evil isn't a thing, it's not a person, it's an attribute like beauty..." "It's a power, like wind..." "It's an infection..." "It's metaphysical, essentially: the corruptibility of creation -" "Blame it on the Unnamed God, then." "But did the Unnamed God create evil intentionally, or was it just a mistake in creation?" "it's not of air and eternity, evil isn't; it's of earth; it's physical, a disjointedness between our bodies and our souls. Evil is inanely corporeal, humans causing on another pain, no more no less -" "I like pain, if I'm wearing calfskin chaps and have my wrists tied behind me -" "No, you're all wrong, our childhood religion had it right: Evil is moral at its heart - the selection of vice over virtue; you can pretend no to know, you can rationalize, but you know it in your conscience -" "Evil is an act, not an appetite. How many haven't wanted to slash the throat of some boor across the dining room table? Present company excepted of course. Everyone has the appetite. If you give in to it, it, that act is evil. The appetite is normal.

If metaphors require an underlying cultural framework, then the heiroglyphhic language of the gods cannot be a merely primitive stage of human consciousness: it needs the presence of both the symbolic language of heroes and the epistolary language of me as its starting point. Thus Vico is not speaking of a linear development from a metaphorical language to a more conventional language, but of a continual, cyclical activity. The language of the gods is a heap of unrelated synedoches and metonymies…

and by moving very slowly and gradually from one stage on the hierarchy of intensity to the next, the trainer may be able to teach his/her dog to eventually exhibit little fear in the presence of even very intense stimuli.

The first 90 days are a critical period of transition and transformation for a senior leader, where they establish their presence, build relationships, gain insights, and set the stage for their future leadership.

I just answer questions… because it is the questions that trigger the answers. You see, if there is not the urgency, intensity in the question, the answer doesn't come. In a way, it is the desire from which the question originates that pulls the answer out of presence. I'm not answering questions -- I'm listening to questions, and then I'm listening to the answer." ~ Francis Lucille

Some say you must watch the quietest person in the room! I say even the loudest can be deadly because magician’s use their words, hand gestures, and stage presence as a distraction! Remain vigilant at all times especially while enjoying foolish grandiose entertainment!

In the nineteenth century another great change occurred: politicians like Napoleon consciously saw themselves as seducers, on a grand scale. These men depended on the art of seductive oratory, but they also mastered what had once been feminine strategies: staging vast spectacles, using theatrical devices, creating a charged physical presence. All this, they learned, was the essence of charisma—and remains so today. By seducing the masses they could accumulate immense power without the use of force.

It is the covenant that gives formal articulation to the stages of the relationship between God and his people; it is the promise of God that he will make such a relationship possible; it is the Torah that governs how people may live in the presence of God and sustain relationship with him; and it is the kingdom of God that expresses his role in the cosmos and in which we participate as we live out our relationship with him.

the presence of voices which had to be obeyed were the absolute prerequisite to the conscious stage of mind in which it is the self that is responsible and can debate within itself, can order and direct, and that the creation of such a self is the product of culture. In a sense, we have become our own gods.

To be confirmed and affirmed in our own evolving uniqueness by the essential unified ground-of-being, is the source of our compassion for our self and humanity. The self-realization that grows within every human being, can be actualized in its authentic form, only when our evolving-self is fully received in the presence of the most fundamental manifestation of our existence, our unchanging-self. This confirmation is at the heart of the whole-being-embrace communion that promotes self-love, healing and flourishing.

Reality dictates and magistrates that the uninvited rifts, troubles, and sufferings of the present produce a suitable brooding for the future vulnerability, where the untamed experience of elders is always eager to give us better and unconquerable guidance, or else you could never be greyed out of uncontrollable feud and disagreeable or redoubtable. There is no corporal sabotage and undesirable recidivism on this planet if malfeasance is not in your mental account. Regardless, you have to recline and recide always in the heroic stage in the presence of gigantic repetition in the absence of the unleashing stage or someone's recommendation. Don't worry! God is always your charioteer to acquittance your perpetration; this will be ample and volumetric repetition of your unmalpractice to lessen these.

believing the promise of your presence in my suffering takes time, and grows slowly, through stages in prayer. So I will pray until my heart rejoices in you. Amen.

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.

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.

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.

Ebun becomes completely conceptual in the xenosphere. She is an idea from infancy, the non-verbal stage. There are no words with which to understand her form, and there is no image. We are aware of her presence, but it is extremely abstract. The idea is her own, from her own early life. Even she does not fully understand it, but she can pull it out of lost memories and use it. She is safe. It is an elegant solution which I wish I had thought of.

It is a successful inward voyage of reconciliation of a sort that he was to make much more readily and regularly in his fiction than in his life. His own experience had made the child figure central to his imagination, the sensitive youth whose sense of his worth is assaulted by a hostile world from infancy onward. The assault precedes adolescence, and adolescent experience is a late stage of the reenactment of early-childhood loss. The most powerful expression in his fiction of such loss and deprivation is to be born an orphan or near orphan, as are Oliver, Pip, Little Nell, David Copperfield, and Esther Summerson, or to have lost one parent, like Nicholas Nickleby, Florence Dombey, and Amy Dorrit. In the first of his fictional child heroes, he contrasts the emotional impact of his own mother’s distance and rejection with the absence of Oliver’s, as if to say that a dead mother is preferable to a deadening one. Unlike his own, Oliver’s mother dies while giving birth to her son. It is a tragic sacrifice that Dickens provides as an expression of the unqualified love of the perfect mother for her only son. Like Mary, she dies “Young Beautiful And Good,” and her angelic presence at crucial moments in the novel provides Oliver with both an assurance of his self-worth and, since it is she he resembles, a visible connection with the world of love, benevolence, and innate moral values.15

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.  

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.

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.

March 20 Friendship with God Shall I hide from Abraham that thing which I do? Genesis 18:17 Its Delights. This chapter brings out the delight of real friendship with God as compared with occasional feelings of His presence in prayer. To be so much in contact with God that you never need to ask Him to show you His will, is to be nearing the final stage of your discipline in the life of faith. When you are rightly related to God, it is a life of freedom and liberty and delight, you are God’s will, and all your commonsense decisions are His will for you unless He checks. You decide things in perfect delightful friendship with God, knowing that if your decisions are wrong He will always check; when He checks, stop at once. Its Difficulties. Why did Abraham stop praying when he did? He was not intimate enough yet to go boldly on until God granted his desire, there was something yet to be desired in his relationship to God. Whenever we stop short in prayer and say—“Well, I don’t know; perhaps it is not God’s will”—there is still another stage to go. We are not so intimately acquainted with God as Jesus was, and as He wants us to be—“That they may be one, even as We are one.” Think of the last thing you prayed about—were you devoted to your desire or to God? Determined to get some gift of the Spirit or to get at God? “Your Heavenly Father knoweth what things ye have need of before ye ask Him.” The point of asking is that you may get to know God better. “Delight thyself also in the Lord; and He shall give thee the desires of thine heart.” Keep praying in order to get a perfect understanding of God Himself.