Stages Related Quotes

They were still in the happier stage of love. They were full of brave illusions about each other, tremendous illusions, so that the communion of self with self seemed to be on a plane where no other human relations mattered. They both seemed to have arrived there with an extraordinary innocence as though a series of pure accidents had driven them together, so many accidents that at last they were forced to conclude that they were for each other. They had arrived with clean hands, or so it seemed, after no traffic with the merely curious and clandestine.

They were still in the happier stages of love. They were full of brave illusions about each other, tremendous illusions, so that the communion of self with self seemed to be on a plane where no other human relations mattered.

Ronnie James Dio died the other day, quietly succumbed to a relatively sudden onset of stomach cancer and up and left the planet in a blaze of stage fire, dragonsmoke and general metal awesomeness. Maybe you heard.

A work is never completed except by some accident such as weariness, satisfaction, the need to deliver, or death: for, in relation to who or what is making it, it can only be one stage in a series of inner transformations.

We talked about how sad and miserable we are and how we feel guilty about it because we have so much to be grateful for. We watched "Dance Moms" until we fell asleep. Between Abby Lee Miller's abusive tactics and the intensity of the parents, we relate deeply.

Poem from Rev. Jim Cotter, as listed on the opening pages of “Anatomy of the Spirit” by Caroline Myss: ~ God be in my head and in my understanding. God be in my eyes and in my looking. God be in my mouth and in my speaking. God be in my tongue and in my tasting. God be in my lips and in my greeting. ~ God be in my nose and in my smelling/inhaling. God be in my ears and in my hearing. God be in my neck and in my humbling. God be in my shoulders and in my bearing. God be in my back and in my standing. ~ God be in my arms and in my reaching/receiving. God be in my hands and in my working. God be in my legs and in my walking. God be in my feet and in my grounding. God be in my knees and in my relating. ~ God be in my gut and in my feeling. God be in my bowels and in my forgiving. God be in my loins and in my swiving. God be in my lungs and in my breathing. God be in my heart and in my loving. ~ God be in my skin and in my touching. God be in my flesh and in my paining/pining. God be in my blood and in my living. God be in my bones and in my dying. God be at my end and at my reviving.

Besides, all evil is relative. Something that is evil at one level of evolution can be good at an earlier stage because it provides the essential stimulus for development. But you want to judge everything by your own standards. You have reached a comparatively high level and so you see what you fight against as evil. Just think of the others, those who are at an earlier stage of development. Do not bar them from the path toward progress and evolution.

The fact that man never is satisfied with any stage of his finite development, the fact that nothing finite can hold him, although finitude is his destiny, indicates the indissoluble relation of everything finite to being-itself.

At Apple, we never would have dreamed of doing that, and we never staged any A/ B tests for any of the software on the iPhone. When it came to choosing a color, we picked one. We used our good taste—and our knowledge of how to make software accessible to people with visual difficulties related to color perception—and we moved on.

Warnings are of 3 kinds and stages in the Quran: 1) Destruction of a nation (i.e. Nation of Prophets Nuh & Lut) 2) Warning of Judgment Day 3) Warning of Hellfire All 3 kinds of warnings are related. Allah is telling us that if we are one of the nations that will be destroyed here, then we are really going to take a beating on Judgment Day, and that will feel like a vacation compared to Hellfire.

Growing independence, though, doesn’t have to mean growing separation. Humans were created to be relational beings. We may outgrow our dependency, but we never outgrow the need for community, interaction, appreciation, reassurance, and support.

In the social production of their existence, men inevitably enter into definite relations, which are independent of their will, namely relations of production appropriate to a given stage in the development of their material forces of production. The totality of these relations of production constitutes the economic structure of society, the real foundation, on which arises a legal and political superstructure and to which correspond definite forms of social consciousness. The mode of production of material life conditions the general process of social, political and intellectual life. It is not the consciousness of men that determines their existence, but their social existence that determines their consciousness. At a certain stage of development, the material productive forces of society come into conflict with the existing relations of production or – this merely expresses the same thing in legal terms – with the property relations within the framework of which they have operated hitherto. From forms of development of the productive forces these relations turn into their fetters. Then begins an era of social revolution. The changes in the economic foundation lead sooner or later to the transformation of the whole immense superstructure.

The ability of the abuser to harm someone close to him or her fits perfectly into the lack of relational attachment that is present within all psychological abusers.   Even

The worst part, the worst part, was that Lord de Worde was never wrong. It was not a position he understood in relation to his personal geography. People who took an opposing view were insane, or dangerous, or possibly even not really people. You couldn't have an argument with Lord de Worde. Not a proper argument. An argument, from arguer, meant to debate and discuss and persuade by reason. What you could have with William's father was a flaming row.

THE FIRST STAGE OF ANALYTICAL READING, OR RULES FOR FINDING WHAT A BOOK IS ABOUT 1. Classify the book according to kind and subject matter. 2. State what the whole book is about with the utmost brevity. 3. Enumerate its major parts in their order and relation, and outline these parts as you have outlined the whole. 4. Define the problem or problems the author is trying to solve.

Each new step into his new human existence is frightening. It always means to give up a secure state, which was relatively known, for one which is new, which one has not yet mastered. Undoubtedly, if the infant could think at the moment of the severance of the umbilical cord, he would experience the fear of dying. A loving fate protects us from this first panic. But at any new step, at any new stage of our birth, we are afraid again. We are never free from two conflicting tendencies: one to emerge from the womb, from the animal form of existence into a more human existence, from bondage to freedom; another, to return to the womb, to nature, to certainty and security.

Every jump of technical progress leaves the relative intellectual development of the masses a step behind, and thus causes a fall in the political-maturity thermometer. It takes sometimes tens of years, sometimes generations, for a people’s level of understanding gradually to adapt itself to the changed state of affairs, until it has recovered the same capacity for self-government as it had already possessed at a lower stage of civilization.

Still another time have I come to a place where it is very difficult to proceed. I ought to be hardened by this stage; but there are some experiences and intimations which scar too deeply to permit of healing and leave only such an added sensitiveness that memory reinspires all the original horror.

At any particular stage in the development of science, our concepts concerning the causal relationships will then be true only relative to a certain approximation and to certain conditions.

There was nothing more promising than the first stage of a new expedition. Everything was possible in that moment; there was no past, no future, only that hollow in time when everything paused.

It has been asserted that our century is characterized by an entirely new phenomenon: the appearance of people incapable of relating to God. As a result of spiritual and social developments, it is said, we have reached the stage where a kind of person has developed in whom there is no longer any starting point for the knowledge of God.

The Possibility of somebody emerging as a nuclear power or events happening that surprise us on the nuclear stage is still a possibility. It always will be because there's an awful lot going behind the scenes. Our intelligence just has to get better on the score. -Peter Goss.

There is nothing in us or done by us, at any stage of our earthly development, because of which we are acceptable to God. We must always be accepted for Christ’s sake, or we cannot ever be accepted at all. This is not true of us only when we believe. It is just as true after we have believed. It will continue to be trust as long as we live. Our need of Christ does not cease with our believing; nor does the nature of our relation to Him or to God through Him ever alter, no matter what our attainments in Christian graces or our achievements in behavior may be. It is always on His “blood and righteousness” alone that we can rest.

The occurrence of successive forms of life upon our globe is an historical fact, which cannot be disputed; and the relation of these successive forms, as stages of evolution of the same type, is established in various cases.

Eating disorders are prevalent among women who were sexually abused as children. They seem to have components of other symptoms such as obsessions, compulsions, avoidance of food, and anxiety, and they primarily include a distorted body image and feelings of body shame. For some women, eating disorders are related to the loss of control over their bodies during the sexual abuse and serve as a means of feeling in control of their bodies now. Eating disorders can also be indicative of the developmental stage and age at which the sexual abuse began. Women with anorexia and bulimia report that they were sexually abused either at the age of puberty or during puberty, when their bodies were beginning to develop and they felt a great deal of body shame from the abuse. By contrast, women with compulsive eating report that the sexual abuse occurred before the age of puberty; they used food for comfort.

Humanity's "progress of knowledge" and the "evolution of consciousness" have too often been characterized as if our task were simply to ascend a very tall cognitive ladder with graded hierarchical steps that represent successive developmental stages in which we solve increasingly challenging mental riddles, like advanced problems in a graduate exam in biochemistry or logic. But to understand life and the cosmos better, perhaps we are required to transform not only our minds but our hearts. For the whole being, body and soul, mind and spirit, is implicated. Perhaps we must go not only high and far but down and deep. Our world view and cosmology, which defines the context for everything else, is profoundly affected by the degree to which all out faculties–intellectual, imaginative, aesthetic, moral, emotional, somatic, spiritual, relational–enter the process of knowing. How we approach "the other," and how we approach each other, will shape everything, including out own evolving self and the cosmos in which we participate.

Spectators could, for an additional fee, sit on the stage—something not permitted at the Globe. With stage seating, audience members could show off their finery to maximum effect, and the practice was lucrative; but it contained an obvious risk of distraction. Stephen Greenblatt relates an occasion in which a nobleman who had secured a perch on the stage spied a friend entering across the way and strode through the performance to greet him. When rebuked by an actor for his thoughtlessness, the nobleman slapped the impertinent fellow and the audience rioted.

Brain-imaging studies of drug users at that stage show that viewing a film of actors pretending to use drugs activates dopamine pathways in the brain more than does watching porn films. This

What appears most disquieting to me in isolation is the dilemma of how to use time. There is either too much or too little of it; we either live inside painfully contracting horizons, or feel ourselves isolated in the vastness of space. I seem to have lived with the palm of my hand balanced on the tip of a knife, writing what in theory I would call the Preface to a Future Book. And the relation of time to creation should always appear like that, a ratio that describes the fullness of energy brought to a particular stage of one's life, so that each work is a preface to a stage at which one has still to arrive, the logical extension of which is death. I live for the blaze of metaphor that unites incongruities. The red wine-stain on my page is like an intoxicant to the dance of words. It is a little ritual I undertake, this sprinkling of wine-spots on paper.

The Rhineland cities were developing the market economy that would eventually replace agrarian civilization; they were therefore in the very early stages of modernization, a transition that always strains social relations.

For generations the status quo has been based on violence, with the Negro as victim. A few whites have managed to be liberal without feeling a direct threat to their social position. Now, as the Negroes reach the stage where they make specific, if minimum, demands, a new and revolutionary situation has developed. There is little middle ground on which to maneuver and few compromises that are possible. For the first time, the white liberals are forced to stand for racial justice or to repudiate the liberal principles which they have always wanted to believe in.

The basic recurring theme in Hindu mythology is the creation of the world by the self-sacrifice of God—"sacrifice" in the original sense of "making sacred"—whereby God becomes the world which, in the end, becomes again God. This creative activity of the Divine is called lila, the play of God, and the world is seen as the stage of the divine play. Like most of Hindu mythology, the myth of lila has a strong magical flavour. Brahman is the great magician who transforms himself into the world and then performs this feat with his "magic creative power", which is the original meaning of maya in the Rig Veda. The word maya—one of the most important terms in Indian philosophy—has changed its meaning over the centuries. From the might, or power, of the divine actor and magician, it came to signify the psychological state of anybody under the spell of the magic play. As long as we confuse the myriad forms of the divine lila with reality, without perceiving the unity of Brahman underlying all these forms, we are under the spell of maya. (...) In the Hindu view of nature, then, all forms are relative, fluid and ever-changing maya, conjured up by the great magician of the divine play. The world of maya changes continuously, because the divine lila is a rhythmic, dynamic play. The dynamic force of the play is karma, important concept of Indian thought. Karma means "action". It is the active principle of the play, the total universe in action, where everything is dynamically connected with everything else. In the words of the Gita Karma is the force of creation, wherefrom all things have their life.

The Hawaiian creation myth relates that the present cosmos is only the last of a series, having arisen in stages from the wreck of the previous universe. In this account, the octopus is the lone survivor of the previous, alien universe.

Nonattachment is inherent within Stages Three and Four consciousness because self-love, a sense of interconnectedness to all beings, and Oneness with Source co-exist within those stages. While detachment and attachment push us away from love, nonattachment takes us toward love. It is an affirmative self-relating to our true Essence, our highest potentiality.

It is no coincidence then that doctors and patients and the entire Lyme community report—anecdotally, of course, as there is still a frustrating scarcity of good data on anything Lyme-related—that women suffer the most from Lyme. They tend to advance into chronic and late-stage forms of the illness most because often it's checked for last, as doctors often treat them as psychiatric cases first. The nebulous symptoms plus the fracturing of articulacy and cognitive fog can cause any Lyme patient to simply appear mentally ill and mentally ill only. This is why we hear that young women—again, anecdotally—are dying of Lyme the fastest. This is also why we hear that chronic illness is a women's burden. Women simply aren't allowed to be physically sick until they are mentally sick, too, and then it is by some miracle or accident that the two can be separated for proper diagnosis. In the end, every Lyme patient has some psychiatric diagnosis, too, if anything because of the hell it takes getting to a diagnosis.

Foreign policy is in danger of turning into a subdivision of domestic politics instead of an exercise in shaping the future. If the major countries conduct their policies in this manner internally, their relations on the international stage will suffer concomitant distortions. The search for perspective may well be replaced by a hardening of differences, statesmanship by posturing.

The highest happiness is when one reaches the stage of Liberation, at which there is no more suffering. That’s genuine, lasting happiness. True happiness relates more to the mind and heart. Happiness that depends mainly on physical pleasure is unstable; one day it’s there, the next day it may not be.

Because if one starts from the premise that a stage is a stage -not a convenient place for the unfolding of a staged novel or a staged poem or a staged lecture or a staged story- then the word that is spoken on this stage exists, or fails to exist, only in relation to the tensions it creates on that stage within the given stage circumstances.

Society itself falls apart into class and intraclass groups; individual life-sequences are directly linked with these and together both individual life and subgroups are opposed to the whole. Thus in the early stages of slaveholding society and in feudal society, individual life-sequences are still rather tightly interwoven with the common life of the most immediate social group. But nevertheless they are separate, even here. The course of individual lives, of groups, and of the sociopolitical whole do not fuse together, they are dispersed, there are gaps; they are measured by different scales of value; each of these series has its own logic of development, its own narratives, each makes use of and reinterprets the ancient motifs in its own way. Within the boundaries of individual life-series, an interior aspect makes itself apparent. The process of separating out and detaching individual life-sequences from the whole reaches its highest point when financial relations develop in slaveholding society, and under capitalism. Here the individual sequence takes on its specific private character and what is held in common becomes maximally abstract. The ancient motifs that had passed into the individual life-narratives here undergo a specific kind of degeneration. Food, drink, copulation and so forth lose their ancient "pathos" (their link, their unity with the laboring life of the social whole); they become a petty private matter; they seem to exhaust all their significance within the boundaries of individual life. As a result of this severance from the producing life of the whole and from the collective struggle with nature, their real links with the life of nature are weakened-if not severed altogether.

By the time I visited those battlefields, I knew that they had been retrofitted as the staging ground for a great deception, and this was my only security, because they could no longer insult me by lying to me. I knew—and the most important thing I knew was that, somewhere deep with them, they knew too. I like to think that knowing might have kept me from endangering you, that having understood and acknowledged the anger, I could control it. I like to think that it could have allowed me to speak the needed words to the woman and then walk away. I like to think this, but I can’t promise it. The struggle is really all I have for you because it is the only portion of this world under your control.

You no longer watch TV, it is TV that watches you (live),” or again: “You are no longer listening to Don’t Panic, it is Don’t Panic that is listening to you”—a switch from the panoptic mechanism of surveillance (Discipline and Punish [Surveiller et punir]) to a system of deterrence, in which the distinction between the passive and the active is abolished. There is no longer any imperative of submission to the model, or to the gaze “YOU are the model!” “YOU are the majority!” Such is the watershed of a hyperreal sociality, in which the real is confused with the model, as in the statistical operation, or with the medium. …Such is the last stage of the social relation, ours, which is no longer one of persuasion (the classical age of propaganda, of ideology, of publicity, etc.) but one of deterrence: “YOU are information, you are the social, you are the event, you are involved, you have the word, etc.” An about-face through which it becomes impossible to locate one instance of the model, of power, of the gaze, of the medium itself, because you are always already on the other side.

The ceremonial differentiation of the dietary is best seen in the use of intoxicating beverages and narcotics. If these articles of consumption are costly, they are felt to be noble and honorific. Therefore the base classes, primarily the women, practice an enforced continence with respect to these stimulants, except in countries where they are obtainable at a very low cost. From archaic times down through all the length of the patriarchal regime it has been the office of the women to prepare and administer these luxuries, and it has been the perquisite of the men of gentle birth and breeding to consume them. Drunkenness and the other pathological consequences of the free use of stimulants therefore tend in their turn to become honorific, as being a mark, at the second remove, of the superior status of those who are able to afford the indulgence. Infirmities induced by over-indulgence are among some peoples freely recognised as manly attributes. It has even happened that the name for certain diseased conditions of the body arising from such an origin has passed into everyday speech as a synonym for "noble" or "gentle". It is only at a relatively early stage of culture that the symptoms of expensive vice are conventionally accepted as marks of a superior status, and so tend to become virtues and command the deference of the community; but the reputability that attaches to certain expensive vices long retains so much of its force as to appreciably lesson the disapprobation visited upon the men of the wealthy or noble class for any excessive indulgence. The same invidious distinction adds force to the current disapproval of any indulgence of this kind on the part of women, minors, and inferiors. This invidious traditional distinction has not lost its force even among the more advanced peoples of today. Where the example set by the leisure class retains its imperative force in the regulation of the conventionalities, it is observable that the women still in great measure practise the same traditional continence with regard to stimulants.

Most people are, in the most ordinary sense, very limited. They pass their time, day after day, in idle, passive pursuits, just looking at things - at games, television, whatever. Or they fill the hours talking, mostly about nothing of significance - of comings and goings, of who is doing what, of the weather, of things forgotten almost as soon as they are mentioned. They have no aspirations for themselves beyond getting through another doing more or less what they did yesterday. They walk across the stage of life, leaving everything about as it was when they entered, achieving nothing, aspiring to nothing, having never a profound or even original thought... This is what is common, usual, typical, indeed normal. Relatively few rise above such a plodding existence.

When you are spending time in front of the television, you are not doing other things. The young child of three or four years old is in the stage of the greatest emotional development that human beings undergo. And we only develop when we experience things, real-life things: a conversation with Mother, touching Father, going places, doing things, relating to others. This kind of experience is critical to a young child, and when the child spends thirty-five hours per week in front of the TV set, it is impossible to have the full range of real-life experience that a young child must have.

I could only reply that I think---I theorise--that something--something else--happens to the memory over time. For years you survive with the same loops, the same facts and the same emotions...The events reconfirm the emotions--resentment, a sense of injustice, relief--and vice versa. There seems no way of accessing anything else; the case is closed. But what if, even at a late stage, your emotions relating to those long-ago events and people change? That ugly letter of mine provoked remorse in me...I felt a new sympathy for them--and her. Then, not long afterwards, I began remembering forgotten things.

Nietzsche’s words that relate to this with respect to masks and the processes of life. He speaks of three stages in the life of the spirit incarnate in each of us. Three transformations of the spirit, he calls it. The first is that of the camel which gets down on its knees and asks, “Put a load on me.” That’s the period of these dear little children. This is the just-born life that has come in and is receiving the imprint of the society. The primary mask. “Put a load on me. Teach me what I must know to live in this society.” Once heavily loaded, the camel struggles to its feet and goes out into the desert — into the desert of the realization of its own individual nature. This must follow the reception of the culture good. It must not precede it. First is humility, and obedience, and the reception of the primary mask. Then comes the turning inward, which happens automatically in adolescence, to find your own inward life. Nietzsche calls this the transformation of the camel into a lion. Then the lion attacks a dragon; and the dragon’s name is Thou Shalt. The dragon is the concretization of all those imprints that the society has put upon you. The function of the lion is to kill the dragon Thou Shalt. On every scale is a “Thou Shalt,” some of them dating from 2000 b.c., others from this morning’s newspaper. And, when the dragon Thou Shalt has been killed — that is to say, when you have made the transition from simple obedience to authority over your own life — the third transformation is to that of being a child moving spontaneously out of the energy of its own center. Nietzsche calls it a wheel rolling out of its own center.

Finally, and even more seriously, I fear a return to the international climate that prevailed in the 1920s and '30s, when the United States withdrew from the global stage and countries everywhere pursued what they perceived to be their own interests without regard to larger and more enduring goals. When arguing that every age has its own Fascism, the Italian writer and Holocaust survivor Primo Levi added that the critical point can be reached “not just through the terror of police intimidation, but by denying and distorting information, by undermining systems of justice, by paralyzing the education system, and by spreading in a myriad subtle ways nostalgia for a world where order reigned.” If he is right (and I think he is), we have reason to be concerned by the gathering array of political and social currents buffeting us today—currents propelled by the dark underside of the technological revolution, the corroding effects of power, the American president’s disrespect for truth, and the widening acceptance of dehumanizing insults, Islamophobia, and anti-Semitism as being within the bounds of normal public debate. We are not there yet, but these feel like signposts on the road back to an era when Fascism found nourishment and individual tragedies were multiplied millions-fold.

For everyone, though, the persona must relate to objects and protect the subject. This is its dual function. While introverts can be very outgoing with a few people, in a large group they shrink and disappear and the persona often feels inadequate, particularly with strangers and in situations in which the introvert does not occupy a defined role. Cocktail parties are a torture, but acting a role on stage may be a pure joy and pleasure. Many famous actors and actresses are quite deeply introverted. In private they may be shy, but given a public role they feel protected and secure and can easily pass as the most extroverted types imaginable.

They were still in the happier stage of love. They were full of brave illusions about each other, tremendous illusions, so that the communion of self with self seemed to be on a plane where no other human relations mattered. They both seemed to have arrived there with an extraordinary innocence as though a series of pure accidents had driven them together, so many accidents that at last they were forced to conclude that they were for each other.

Guilt cannot, in fact, express itself, except in the indirect language of "captivity" and "infection," inherited from the two prior stages. Thus both symbols are transposed "inward" to express a freedom that enslaves itself, affects itself, and infects itself by its own choice. Conversely, the symbolic and non-literal character of the captivity of sin and the infection of defilement becomes quite clear when these symbols are used to denote a dimension of freedom itself; then and only then do we know that they are symbols, when they reveal a situation that is centered in the relation of oneself to oneself. Why this recourse to the prior symbolism? Because the paradox of a captive free will - the paradox of a servile will - is insupportable for thought. That freedom must be delivered and that this deliverance is deliverance from self-enslavement cannot be said directly; yet it is the central theme of "salvation

As I believe I told you before, there had been some slight unpleasantness between us, arising from the occasion when she had sent me over to New York to disentangle my cousin Gussie from the clutches of a girl on the music hall stage. When I tell you that by the time I had finished my operations Gussie had not only married the girl but had gone on the halls himself and was doing well, you'll understand that relations were a trifle strained between aunt and nephew.

As for Iago’s jealousy, one cannot believe that a seriously jealous man could behave towards his wife as Iago behaves towards Emilia, for the wife of a jealous husband is the first person to suffer. Not only is the relation of Iago and Emilia, as we see it on stage, without emotional tension, but also Emilia openly refers to a rumor of her infidelity as something already disposed of. Some such squire it was That turned your wit, the seamy side without And made you to suspect me with the Moor. At one point Iago states that, in order to revenge himself on Othello, he will not rest till he is even with him, wife for wife, but, in the play, no attempt at Desdemona’s seduction is made. Iago does not encourage Cassio to make one, and he even prevents Roderigo from getting anywhere near her. Finally, one who seriously desires personal revenge desires to reveal himself. The revenger’s greatest satisfaction is to be able to tell his victim to his face – "You thought you were all-powerful and untouchable and could injure me with impunity. Now you see that you were wrong. Perhaps you have forgotten what you did; let me have the pleasure of reminding you." When at the end of the play, Othello asks Iago in bewilderment why he has thus ensnared his soul and body, if his real motive were revenge for having been cuckolded or unjustly denied promotion, he could have said so, instead of refusing to explain.

It’s normally agreed that the question “How are you?” doesn’t put you on your oath to give a full or honest answer. So when asked these days, I tend to say something cryptic like, “A bit early to say.” (If it’s the wonderful staff at my oncology clinic who inquire, I sometimes go so far as to respond, “I seem to have cancer today.”) Nobody wants to be told about the countless minor horrors and humiliations that become facts of “life” when your body turns from being a friend to being a foe: the boring switch from chronic constipation to its sudden dramatic opposite; the equally nasty double cross of feeling acute hunger while fearing even the scent of food; the absolute misery of gut–wringing nausea on an utterly empty stomach; or the pathetic discovery that hair loss extends to the disappearance of the follicles in your nostrils, and thus to the childish and irritating phenomenon of a permanently runny nose. Sorry, but you did ask... It’s no fun to appreciate to the full the truth of the materialist proposition that I don’t have a body, I am a body. But it’s not really possible to adopt a stance of “Don’t ask, don’t tell,” either. Like its original, this is a prescription for hypocrisy and double standards. Friends and relatives, obviously, don’t really have the option of not making kind inquiries. One way of trying to put them at their ease is to be as candid as possible and not to adopt any sort of euphemism or denial. The swiftest way of doing this is to note that the thing about Stage Four is that there is no such thing as Stage Five. Quite rightly, some take me up on it. I recently had to accept that I wasn’t going to be able to attend my niece’s wedding, in my old hometown and former university in Oxford. This depressed me for more than one reason, and an especially close friend inquired, “Is it that you’re afraid you’ll never see England again?” As it happens he was exactly right to ask, and it had been precisely that which had been bothering me, but I was unreasonably shocked by his bluntness. I’ll do the facing of hard facts, thanks. Don’t you be doing it too. And yet I had absolutely invited the question. Telling someone else, with deliberate realism, that once I’d had a few more scans and treatments I might be told by the doctors that things from now on could be mainly a matter of “management,” I again had the wind knocked out of me when she said, “Yes, I suppose a time comes when you have to consider letting go.” How true, and how crisp a summary of what I had just said myself. But again there was the unreasonable urge to have a kind of monopoly on, or a sort of veto over, what was actually sayable. Cancer victimhood contains a permanent temptation to be self–centered and even solipsistic.

In 1580, when William was sixteen, Campion passed through Warwickshire on his way to the more safely Catholic north. He stayed with a distant relative of Shakespeare’s, Sir William Catesby, whose son Robert would later be a ringleader of the Gunpowder Plot.

The longing for the fusion with another organism in the genital embrace is just as strong in the armored organism as it is in the unarmored one. It will most of the time be even stronger, since the full satisfaction is blocked. Where Life simply loves, armored life “fucks.” Where Life functions freely in its love relations as it does in everything else and lets its functions grow slowly from first beginnings to peaks of joyful accomplishment, no matter whether it is the growth of a plant from a tiny seedling to the blossoming and fruit-bearing stage, or the growth of a liberating thought system; so Life also lets its love relationships grow slowly from a first comprehensive glance to the fullest yielding during the quivering embrace. Life does not rush toward the embrace.

Today the so called "rich and successful people" don't know about my writings. But one day they will have to read my writings and awaken from their slumber of turpitude. My poetry is not mainstream. My novel was about strugglers. I have never been to any literary meet. I have never been on stage for any event related to literature. Because I feel all these discussions and events are trivial to the cause of writing. A writer must write not attend events. I am the voice for the strugglers and fighters of our world. They need my words to express their anger and frustration against a cruel world. I stand up for the strugglers and the underprivileged people of our world. The world will be ruined by the "successful and rich people." It is time the "rich and successful people" make amends.

He had suffered many losses but still had an indomitable spirit. Years of deep and regular communion with God enabled him to live well with his significant limitations. He had learned to die daily to his false self, and as a result was amazingly gracious and openhearted, direct and wise. And he could laugh. He was someone I wanted to be around, so we began to meet a couple times a month. With me he minored in advice and double-majored in encouragement and perspective. At his stage in life he wasn’t trying to prove something. He just loved me.

Initiation asks the son to move his love energy away from the attractive mother to the relatively unattractive serpent father. All that is ashes work. When a man enters this stage he regards Descent as a holy thing, he increases his tolerance for ashes, eats dust as snake do, increases his stomach for terrifying insights, deepens his ability to digest the evil facts of history, accepts the job of working seven years under the ground, leaves the granary at will through the rat’s hole, bites on cinders, learns to shudder, and follows the voice of the old mole below the ground.

In brief, the purgative stage or way includes the initial phases of the spiritual life, including coming to conversion, turning away from sin, bringing one's life into conformity with the moral law, initiating the habit of prayer and the practices of piety, and maintaining a relatively stable life in the Church. (The

Darkness seems to have prevailed and has taken the forefront. This country as in the 'cooperation' of The United States of America has never been about the true higher-good of the people. Know and remember this. Cling to your faith. Roll your spiritual sleeves up and get to work. Use your energy wisely. Transmute all anger, panic and fear into light and empowerment. Don't use what fuels them; all lower-energy. Mourn as you need to. Console who you need to—and then go get into the spiritual and energetic arena. There's plenty work for us to do; within and without. Let's each focus on becoming 'The President of Our Own Life. Cultivate your mind. Pursue your purpose. Shine your light. Elevate past—and reject—any culture of low vibrational energy and ratchetness. Don't take fear, defeat or anger—on or in. The system is doing what they've been created to do. Are you? Am I? Are we—collectively? Let's get to work. No more drifting through life without your higher-self in complete control of your mind. Awaken—fully. Activate—now. Put your frustrations or concerns into your work. Don't lose sight. There is still—a higher plan. Let's ride this 4 year energetic-wave like the spiritual gangsters that we are. This will all be the past soon. Let's get to work and stay dedicated, consistent and diligent. Again, this will all be the past soon. We have preparing and work to do. Toxic energy is so not a game. Toxic energy and low vibrations are being collectively acted out on the world stage. Covertly operating through the unconscious weak spots and blind spots in the human psyche; making people oblivious to their own madness, causing and influencing them to act against–their–own–best–interests and higher-good, as if under a spell and unconsciously possessed. This means that they are actually nourishing the lower vibrational energy with their lifestyle, choices, energy and habits, which is unconsciously giving the lower-energy the very power and fuel it needs—for repeating and recreating endless drama, suffering and destruction, in more and more amplified forms on a national and world stage. So what do we do? We take away its autonomy and power over us while at the same time empowering ourselves. By recognizing how this energetic/spiritual virus or parasite of the mind—operates through our unawareness is the beginning of the cure. Knowledge is power. Applied knowledge is—freedom. Our shared future will be decided primarily by the changes that take place in the psyche of humanity, starting with each of us— vibrationally. In closing and most importantly, the greatest protection against becoming affected or possessed by this lower-energy is to be in touch with our higher vibrational-self. We have to call our energy and power back. Being in touch with our higher-self and true nature acts as a sacred amulet, shielding and protecting us from the attempted effects. We defeat evil not by fighting against it (in which case, by playing its game, we’ve already lost) but by getting in touch with the part of us that is invulnerable to its effects— our higher vibrational-self. Will this defeat and destroy us? Or will it awaken us more and more? Everything depends upon our recognizing what is being revealed to us and our stepping out of the unconscious influence of low vibrational/negative/toxic/evil/distraction energy (or whatever name you relate to it as) that is and has been seeking power over each of our lives energetically and/or spiritually, and step into our wholeness, our personal power, our higher self and vibrate higher and higher daily. Stay woke my friends—let's get to work.

At the time, I couldn’t relate to some of the Asian American fiction and poetry I came across. It seemed, for the lack of a better word, inauthentic, as if it were staged by white actors. I thought maybe English was the problem. It was certainly a problem for me. English tuned an experience that should be in the minor key to a major key; there was an intimacy and melancholy in Korean that were lost when I wrote in English, a language which I, from my childhood, associated with customs officers, hectoring teachers, and Hallmark cards. Even after all those years since I learned English, I still couldn’t shake the feeling that to write anything was to fill in a blank or to recite back the original.

If the secret core of potlatch is the reciprocity of exchange, why is this reciprocity not asserted directly, why does it assume the “mystified” form of two consecutive acts each of which is staged as a free voluntary display of generosity? Here we encounter the paradoxes of forced choice, of freedom to do what is necessary, at its most elementary: I have to do freely what I am expected to do. (If, upon receiving a gift, I immediately return it to the giver, this direct circulation would amount to an extremely aggressive gesture of humiliation, it would signal that I refused the other’s gifts — recall those embarrassing moments when elderly people forget and give us last year’s present once again … ) …the reciprocity of exchange is in itself thoroughly ambiguous; at its most fundamental, it is destructive of the social bond, it is the logic of revenge, tit for tat. To cover this aspect of exchange, to make it benevolent and pacific, one has to pretend that each person’s gift is free and stands on its own. This brings us to potlatch as the “pre-economy of the economy,” its zero-level, that is, exchange as the reciprocal relation of two non-productive expenditures. If the gift belongs to Master and exchange to the Servant, potlatch is the paradoxical exchange between Masters. Potlach is simultaneously the zero-level of civility, the paradoxical point at which restrained civility and obscene consumption overlap, the point at which it is polite to behave impolitely.

Women do not simply have faces, as men do; they are identified with their faces. Men have a naturalistic relation to their faces. Certainly they care whether they are good-looking or not. They suffer over acne, protruding ears, tiny eyes; they hate getting bald. But there is a much wider latitude in what is esthetically acceptable in a man’s face than what is in a woman’s. A man’s face is defined as something he basically doesn’t need to tamper with; all he has to do is keep it clean. He can avail himself of the options for ornament supplied by nature: a beard, a mustache, longer or shorter hair. But he is not supposed to disguise himself. What he is “really” like is supposed to show. A man lives through his face; it records the progressive stages of his life. And since he doesn’t tamper with his face, it is not separate from but is completed by his body – which is judged attractive by the impression it gives of virility and energy. By contrast, a woman’s face is potentially separate from her body. She does not treat it naturalistically. A woman’s face is the canvas upon which she paints a revised, corrected portrait of herself. One of the rules of this creation is that the face not show what she doesn’t want it to show. Her face is an emblem, an icon, a flag. How she arranges her hair, the type of make-up she uses, the quality of her complexion – all these are signs, not of what she is “really” like, but of how she asks to be treated by others, especially men. They establish her status as an “object.

Bohm believes the same is true at our own level of existence. Space is not empty. It is full, a plenum as opposed to a vacuum, and is the ground for the existence of everything, including ourselves. The universe is not separate from this cosmic sea of energy, it is a ripple on its surface, a comparatively small "pattern of excitation" in the midst of an unimaginably vast ocean. "This excitation pattern is relatively autonomous and gives rise to approximately recurrent, stable and separable projections into a three-dimensional explicate order of manifestation, " states Bohm.1 2 In other words, despite its apparent materiality and enormous size, the universe does not exist in and of itself, but is the stepchild of something far vaster and more ineffable. More than that, it is not even a major production of this vaster something, but is only a passing shadow, a mere hiccup in the greater scheme of things. This infinite sea of energy is not all that is enfolded in the implicate order. Because the implicate order is the foundation that has given birth to everything in our universe, at the very least it also contains every subatomic particle that has been or will be; every configuration of matter, energy, life, and consciousness that is possible, from quasars to the brain of Shakespeare, from the double helix, to the forces that control the sizes and shapes of galaxies. And even this is not all it may contain. Bohm concedes that there is no reason to believe the implicate order is the end of things. There may be other undreamed of orders beyond it, infinite stages of further development.

Consider again the mated pair with which we began the chapter. Both partners, as selfish machines, ‘want’ sons and daughters in equal numbers. To this extent they agree. Where they disagree is in who is going to bear the brunt of the cost of rearing each one of those children. Each individual wants as many surviving children as possible. The less he or she is obliged to invest in any one of those children, the more children he or she can have. The obvious way to achieve this desirable state of affairs is to induce your sexual partner to invest more than his or her fair share of resources in each child, leaving you free to have other children with other partners. This would be a desirable strategy for either sex, but it is more difficult for the female to achieve. Since she starts by investing more than the male, in the form of her large, food-rich egg, a mother is already at the moment of conception ‘committed’ to each child more deeply than the father is. She stands to lose more if the child dies than the father does. More to the point, she would have to invest more than the father in the future in order to bring a new substitute child up to the same level of development. If she tried the tactic of leaving the father holding the baby, while she went off with another male, the father might, at relatively small cost to himself, retaliate by abandoning the baby too. Therefore, at least in the early stages of child development, if any abandoning is going to be done, it is likely to be the father who abandons the mother rather than the other way around. Similarly, females can be expected to invest more in children than males, not only at the outset, but throughout development. So, in mammals for example, it is the female who incubates the foetus in her own body, the female who makes the milk to suckle it when it is born, the female who bears the brunt of the load of bringing it up and protecting it. The female sex is exploited, and the fundamental evolutionary basis for the exploitation is the fact that eggs are larger than sperms.

PERIODIC MOOD-CHANGES We have already spoken of the affective concomitants of common migraines—elated and irritable prodromal states, states of dread and depression associated with the main phase of the attack, and states of euphoric rebound. Any or all of these may be abstracted as isolated periodic symptoms of relatively short duration—some hours, or at most two or three days, and as such may present themselves as primary emotional disorders. The most acute of these mood-changes, generally no more than an hour in duration, usually represents concomitants or equivalents of migraine aura. We may confine our attention at this stage to attacks of depression, or truncated manic-depressive cycles, occurring at intervals in patients who have previously suffered from attacks of undoubted (classical, common, abdominal, etc.) migraine.

Perinatal phenomena occur in four distinct experiential patterns, which I call the Basic Perinatal Matrices (BPMs). Each of the four matrices is closely related to one of the four consecutive periods of biological delivery. At each of these stages, the baby undergoes experiences that are characterized by specific emotions and physical feelings; each of these stages also seems to be associated with specific symbolic images. These come to represent highly individualized pyschospiritual blueprints that guide the way we experience our lives. They may be reflected in individual and social psychopathology or in religion, art, philosophy, politics, and other areas of life. And, or course, we can gain access to these psychospiritual blueprints through non-ordinary states of consciousness, which allow us to see the guiding forces of our lives much more clearly.

And if Francoise then, inspired like a poet with a flood of confused reflections upon bereavement, grief, and family memories, were to plead her inability to rebut my theories, saying: "I don't know how to espress (sic) myself" - I would triumph over her with an ironical and brutal common sense worthy of Dr. Percepied; and if she went on: "All the same she was a geological (sic) relation; there is always the respect due to your geology (sic)," I would shrug my shoulders and say: "It is really very good of me to discuss the matter with an illiterate old woman who cannot speak her own language," adopting, to deliver judgment on Francoise, the mean and narrow outlook of the pedant, whom those who are most contemptuous of him in the impartiality of their own minds are only too prone to copy when they are obliged to play a part upon the vulgar stage of life.

...Rusche and Kirchheimer relate the different systems of punishment with the systems of production within which they operate: thus, in a slave economy, punitive mechanisms serve to provide an additional labour force -- and to constitute a body of 'civil' slaves in addition to those provided by war or trading; with feudalism, at a time when money and production were still at an early stage of development, we find a sudden increase in corporal punishments -- the body being in most cases the only property accessible; the penitentiary (the Hopital General, the Spinhuis or the Rasphuis), forced labour and the prison factory appear with the development of the mercantile economy. But the industrial system requires a free market in labour and, in the nineteenth century, the role of forced labour in the mechanisms of punishment diminishes accordingly and 'corrective' detention takes its place.

Questions for Self-Examination 1.  How do you define creativity? Do you consider yourself a creative person? Do you follow through on your creative ideas? 2.  How often do you direct your creative energies into negative paths of expression? Do you exaggerate or embellish “facts” to support your point of view? 3.  Are you comfortable with your sexuality? If not, are you able to work toward healing your sexual imbalances? Do you use people for sexual pleasure, or have you felt used? Are you strong enough to honor your sexual boundaries? 4.  Do you keep your word? What is your personal code of honor? of ethics? Do you negotiate your ethics depending upon your circumstances? 5.  Do you have an impression of God as a force that exerts justice in your life? 6.  Are you a controlling person? Do you engage in power plays in your relationships? Are you able to see yourself clearly in circumstances related to power and money? 7.  Does money have authority over you? Do you make compromises that violate your inner self for the sake of financial security? 8. How often do survival fears dictate your choices? 9.  Are you strong enough to master your fears concerning finances and physical survival, or do they control you and your attitudes? 10.  What goals do you have for yourself that you have yet to pursue? What stands in the way of your acting upon those goals?

Various exhortations, or relations of experience, followed, and intermingled with the singing. One old gray-headed woman, long past work, but much revered as a sort of chronicle of the past, rose, and leaning on her staff, said—"Well, chil'en! Well, I'm mighty glad to hear ye all and see ye all once more, 'cause I don't know when I'll be gone to glory; but I've done got ready, chil'en; 'pears like I'd got my little bundle all tied up, and my bonnet on, jest a waitin' for the stage to come along and take me home; sometimes, in the night, I think I hear the wheels a rattlin', and I'm lookin' out all the time; now, you jest be ready too, for I tell ye all, chil'en," she said striking her staff hard on the floor, "dat ar glory is a mighty thing! It's a mighty thing, chil'en,—you don'no nothing about it,—it's wonderful." And the old creature sat down, with streaming tears, as wholly overcome, while the whole circle struck up—

What Althusser does… is to rethink the concept of ideology in terms of Lacan’s ‘imaginary’. For the relation of an individual subject to society as a whole in Althusser’s theory is rather like the relation of the small child to his or her mirror-image in Lacan’s. In both cases, the human subject is supplied with a satisfyingly unified image of selfhood by identifying with an object which reflects this image back to it in a closed, narcissistic circle. In both cases, too, this image involves a misrecognition, since it idealizes the subject’s real situation. The child is not actually as integrated as its image in the mirror suggests; I am not actually the coherent, autonomous, self generating subject I know myself to be in the ideological sphere, but the ‘decentred’ function of several social determinants. Duly enthralled by the image of myself I receive, I subject myself to it; and it is through this ‘subjection’ that I become a subject.

The difference between supermind and Big Mind (if we take Big Mind to mean the state experience of nondual Suchness, or turiyatita) is that Big Mind can be experienced or recognized at virtually any lower level or rung. Magic to Integral. In fact, one can be at, say, the Pluralistic stage, and experience several core characteristics of the entire sequence of state-stages (gross to subtle to causal to Witnessing to Nondual), although, of course, the entire sequence, including nondual Suchness, will be interpreted in Pluralistic terms. This is unfortunate in many ways—interpreting Dharma in merely Pluralistic terms (or Mythic terms, or Rational, and so on)—because it is so ultimately reductionistic; but it happens all the time, given the relative independence of states and structures at 1st and 2nd tier. Supermind, on the other hand, as a basic structure-rung (conjoined with nondual Suchness) can only be experienced once all the previous junior levels have emerged and developed, and as in all structure development, stages cannot be skipped. Therefore, unlike Big Mind, supermind can only be experienced after all 1st-, 2nd-, and 3rd-tier junior stages have been passed through. While, as Genpo Roshi has abundantly demonstrated, Big Mind state experience is available to virtually anybody at almost any age (and will be interpreted according to the View of their current stage), supermind is an extremely rare recognition. Supermind, as the highest structure-rung to date, has access to all previous structures, all the way back to Archaic—and the Archaic itself, of course, has transcended and included, and now embraces, every major structural evolution going all the way back to the Big Bang. (A human being literally enfolds and embraces all the major transformative unfoldings of the entire Kosmic history—strings to quarks to subatomic particles to atoms to molecules to cells, all the way through the Tree of Life up to its latest evolutionary emergent, the triune brain, the most complex structure in the known natural world.) Supermind, in any given individual, is experienced as a type of “omniscience”—the supermind, since it transcends and includes all of the previous structure-rungs, and inherently is conjoined with the highest nondual Suchness state, has a full and complete knowledge of all of the potentials in that person. It literally “knows all,” at least for the individual.

Side by side with the limitless possibilities opened up by the new technologies, reflection about international order must include the internal dangers of societies driven by mass consensus, deprived of the context and foresight needed on terms compatible with their historical character. In every other era, this has been considered the essence of leadership; in our own, it risks being reduced to a series of slogans designed to capture immediate short-term approbation. Foreign policy is in danger of turning into a subdivision of domestic politics instead of an exercise in shaping the future. If the major countries conduct their policies in this manner internally, their relations on the international stage will suffer concomitant distortions. The search for perspective may well be replaced by a hardening of differences, statesmanship by posturing. As diplomacy is transformed into gestures geared toward passions, the search for equilibrium risks giving way to a testing of limits.

In Panama, I knew Noriega himself was the object of controversy. The "arms deal" was the final stage of Operation Carrier Pigeon where the planes were to wait in Saudi Arabia until all bank transactions were cleared and the load was ready for disbursement. Saudi Arabian King Fahd would then fund the Contras via Noriega for Reagan after all evidences had been properly covered up -- just as he had done in Afghanistan. After the shipment, there would be no further deals through Noriega involving Fahd, because Noriega could no longer be trusted. Besides, Fahd had increased diplomatic relations with Mexico for covert operations, and Iran-Contra was just beginning to heat up. Noriega did not seem to be upset by the news of losing Saudi Arabian business, although he was somber and took some time to respond. His translator was working over some complex computer equipment after I delivered the message. I left Noriega's yacht with John and a brief message for Dick Cheney at the Pentagon.

And if I was seen as temperamentally cool and collected, measured in how I used my words, Joe was all warmth, a man without inhibitions, happy to share whatever popped into his head. It was an endearing trait, for he genuinely enjoyed people. You could see it as he worked a room, his handsome face always cast in a dazzling smile (and just inches from whomever he was talking to), asking a person where they were from, telling them a story about how much he loved their hometown (“Best calzone I ever tasted”) or how they must know so-and-so (“An absolutely great guy, salt of the earth”), flattering their children (“Anyone ever tell you you’re gorgeous?”) or their mother (“You can’t be a day over forty!”), and then on to the next person, and the next, until he’d touched every soul in the room with a flurry of handshakes, hugs, kisses, backslaps, compliments, and one-liners. Joe’s enthusiasm had its downside. In a town filled with people who liked to hear themselves talk, he had no peer. If a speech was scheduled for fifteen minutes, Joe went for at least a half hour. If it was scheduled for a half hour, there was no telling how long he might talk. His soliloquies during committee hearings were legendary. His lack of a filter periodically got him in trouble, as when during the primaries, he had pronounced me “articulate and bright and clean and a nice-looking guy,” a phrase surely meant as a compliment, but interpreted by some as suggesting that such characteristics in a Black man were noteworthy. As I came to know Joe, though, I found his occasional gaffes to be trivial compared to his strengths. On domestic issues, he was smart, practical, and did his homework. His experience in foreign policy was broad and deep. During his relatively short-lived run in the primaries, he had impressed me with his skill and discipline as a debater and his comfort on a national stage. Most of all, Joe had heart. He’d overcome a bad stutter as a child (which probably explained his vigorous attachment to words) and two brain aneurysms in middle age.

You inhabit the land you know, pragmatically and conceptually. But imagine what lies just outside of that. There exists an immense space of things you do not know, but which other people might comprehend, at least in part. Then, outside of what anyone knows, there is the space of things that no one at all knows. Your world is known territory, surrounded by the relatively unknown, surrounded by the absolutely unknown—surrounded, even more distantly, by the absolutely unknowable. Together, that is the canonical, archetypal landscape. The unknown manifests itself to you in the midst of the known. That revelation—sometimes exciting, but often quite painful—is the source of new knowledge. But a fundamental question remains: How is that knowledge generated? What is comprehended and understandable does not just leap in one fell swoop from the absolutely unknown to the thoroughly and self-evidently articulated. Knowledge must pass through many stages of analysis—a multitude of transformations—before it becomes, let us say, commonplace.

Eliot's understanding of poetic epistemology is a version of Bradley's theory, outlined in our second chapter, that knowing involves immediate, relational, and transcendent stages or levels. The poetic mind, like the ordinary mind, has at least two types of experience: The first consists largely of feeling (falling in love, smelling the cooking, hearing the noise of the typewriter), the second largely of thought (reading Spinoza). The first type of experience is sensuous, and it is also to a great extent monistic or immediate, for it does not require mediation through the mind; it exists before intellectual analysis, before the falling apart of experience into experiencer and experienced. The second type of experience, in contrast, is intellectual (to be known at all, it must be mediated through the mind) and sharply dualistic, in that it involves a breaking down of experience into subject and object. In the mind of the ordinary person, these two types of experience are and remain disparate. In the mind of the poet, these disparate experiences are somehow transcended and amalgamated into a new whole, a whole beyond and yet including subject and object, mind and matter. Eliot illustrates his explanation of poetic epistemology by saying that John Donne did not simply feel his feelings and think his thoughts; he felt his thoughts and thought his feelings. He was able to "feel his thought as immediately as the odour of a rose." Immediately" in this famous simile is a technical term in philosophy, used with precision; it means unmediated through mind, unshattered into subject and object. Falling in love and reading Spinoza typify Eliot's own experiences in the years in which he was writing The Waste Land. These were the exciting and exhausting years in which he met Vivien Haigh-Wood and consummated a disastrous marriage, the years in which he was deeply involved in reading F. H. Bradley, the years in which he was torn between the professions of philosophy and poetry and in which he was in close and frequent contact with such brilliant and stimulating figures as Bertrand Russell and Ezra Pound, the years of the break from his family and homeland, the years in which in every area of his life he seemed to be between broken worlds. The experiences of these years constitute the material of The Waste Land. The relevant biographical details need not be reviewed here, for they are presented in the introduction to The Waste Land Facsimile. For our purposes, it is only necessary to acknowledge what Eliot himself acknowledged: the material of art is always actual life. At the same time, it should also be noted that material in itself is not art. As Eliot argued in his review of Ulysses, "in creation you are responsible for what you can do with material which you must simply accept." For Eliot, the given material included relations with and observations of women, in particular, of his bright but seemingly incurably ill wife Vivien(ne).

Carbon dioxide has its own flavor, which affects the overall taste of a drink. (At high partial pressures—which is to say, when a gas contains lots of CO2 relative to other gases—it also sets off the body’s pain receptors, called “nociceptors.” One trick almost every distiller I visited tried to play on me was to get me to stick my head into the vat during the final stages of fermentation, when the headspace—the volume of air above the liquid—is a cloud of CO2. Taking a whiff is like sticking a knitting needle up your nose. Too much of it, and you can pass out and fall right into the vat. Fun!)

Recent psychological research on grief favors meaning making over closure; accepts zigzagging paths, not just linear stages; recognizes ambiguity without pathology; and acknowledges continuing bonds between the living and the dead rather than commanding decathexis. But old ideas about grief as a linear march to closure still hold powerful sway. Many psychologists and grief counseling programs continue to consider “closure” a therapeutic goal. Sympathy cards, internet searches, and friendly advice often uphold a rigid division between healthy grief that the mourner “gets over” and unhealthy grief that persists. Forensic exhumation, too, continues to be informed by these deeply rooted ideas. The experiences of grief and exhumation related by families of the missing indicate something more complex and mysterious than “closure.” Exhumation heals and wounds, sometimes both at once, in the same gesture, in the same breath, as Dulce described feeling consoled and destroyed by the fragment of her brother’s bones. Exhumation can divide brothers and restore fathers, open old wounds and open the possibility of regeneration—of building something new with the “pile of broken mirrors” that is memory, loss, and mourning.

The principles of war are the same as those of a siege. Fire must be concentrated on one point, and as soon as the breach is made, the equilibrium is broken and the rest is nothing.' Subsequent military theory has put the accent on the first clause instead of on the last: in particular, on the words 'one point' instead of on the word 'equilibrium'. The former is but a physical metaphor, whereas the latter expresses the actual psychological result which ensures 'that the rest is nothing'. His own emphasis can be traced in the strategic course of his campaigns. The word 'point' even, has been the source of much confusion, and more controversy. One school has argued that Napoleon meant that the concentrated blow must be aimed at the enemy's strongest point, on the ground that this, and this only, ensures decisive results. For if the enemy's main resistance be broken, its rupture will involve that of any lesser opposition. This argument ignores the factor of cost, and the fact that the victor may be too exhausted to exploit his success-so that even a weaker opponent may acquire a relatively higher resisting power than the original. The other school-better imbued with the idea of economy of force, but only in the limited sense of first costs-has contended that the offensive should be aimed at the enemy's weakest point. But where a point is obviously weak this is usually because it is remote from any vital artery or nerve centre, or because it is deliberately weak to draw the assailant into a trap. Here, again illumination comes from the actual campaign in which Bonaparte put this maxim into execution. It clearly suggests that what he really meant was not 'point', but 'joint'-and that at this stage of his career he was too firmly imbued with the idea of economy of force to waste his limited strength in battering at the enemy's strong point. A joint, however, is both vital and vulnerable. It was at this time too, that Bonaparte used another phrase that has subsequently been quoted to justify the most foolhardy concentrations of effort against the main armed forces of the enemy. 'Austria is our most determined enemy....Austria overthrown, Spain and Italy fall of themselves. We must not disperse our attacks but concentrate them.' But the full text of the memorandum containing this phrase shows that he was arguing, not in support of the direct attack upon Austria, but for using the army on the frontier of Piedmont for an indirect approach to Austria.

The epic of evolution that begins with the big bang provides a vision of the universe as a single reality, one long spectacular process of change and development, an unfolding drama, a universal story for humankind—our story. Like no other story it humbles us as we contemplate the complexity of the cosmic process, and it amazes us when we try to imagine its magnitude. Like no other story it evokes reverence as we feel its power, and awe and wonder as we visualize its beauty. Like no other story it gives us a scientifically based cosmology that tells us how we came to be and what we are made of. “The basic elements of our bodies—carbon, calcium, iron—were forged inside supernovas, dying stars, and are billions of years old. We are, in fact, made of stardust. We are intimately related to the universe.”34 Like no other story it teaches us that we are all members of one family sharing the same genetic code and a similar history, and it evokes gratitude for the gift of life itself and inspiration for responsible living. Like no other story it gives meaning and purpose to human beings as the agents responsible for the current and future stage of evolution, psycho-social evolution. Like no other story it provides the individual with a meaningful worldview and a sense of belonging to a larger whole.

Before embarking on this intellectual journey, I would like to highlight one crucial point. In much of this book I discuss the shortcomings of the liberal worldview and the democratic system. I do so not because I believe liberal democracy is uniquely problematic but rather because I think it is the most successful and most versatile political model humans have so far developed for dealing with the challenges of the modern world. While it might not be appropriate for every society in every stage of development, it has proven its worth in more societies and in more situations than any of its alternatives. So when we are examining the new challenges that lie ahead of us, it is necessary to understand the limitations of liberal democracy and to explore how we can adapt and improve its current institutions. Unfortunately, in the present political climate any critical thinking about liberalism and democracy might be hijacked by autocrats and various illiberal movements, whose sole interest is to discredit liberal democracy rather than to engage in an open discussion about the future of humanity. While they are more than happy to debate the problems of liberal democracy, they have almost no tolerance of any criticism directed at them. As an author, I was therefore required to make a difficult choice. Should I speak my mind openly and risk that my words might be taken out of context and used to justify burgeoning autocracies? Or should I censor myself? It is a mark of illiberal regimes that they make free speech more difficult even outside their borders. Due to the spread of such regimes, it is becoming increasingly dangerous to think critically about the future of our species. After some soul-searching, I chose free discussion over self-censorship. Without criticizing the liberal model, we cannot repair its faults or move beyond it. But please note that this book could have been written only when people are still relatively free to think what they like and to express themselves as they wish. If you value this book, you should also value the freedom of expression.

There was another inspiring moment: a rough, choppy, moonlit night on the water, and the Dreadnaught's manager looked out the window suddenly to spy thousands of tiny baitfish breaking the surface, rushing frantically toward shore. He knew what that meant, as did everyone else in town with a boat, a gaff and a loaf of Wonder bread to use as bait: the stripers were running! Thousands of the highly prized, relatively expensive striped bass were, in a rare feeding frenzy, suddenly there for the taking. You had literally only to throw bread on the water, bash the tasty fish on the head with a gaff and then haul them in. They were taking them by the hundreds of pounds. Every restaurant in town was loading up on them, their parking lots, like ours, suddenly a Coleman-lit staging area for scaling, gutting and wrapping operations. The Dreadnaught lot, like every other lot in town, was suddenly filled with gore-covered cooks and dishwashers, laboring under flickering gaslamps and naked bulbs to clean, wrap and freeze the valuable white meat. We worked for hours with our knives, our hair sparkling with snowflake-like fish scales, scraping, tearing, filleting. At the end of the night's work, I took home a 35-pound monster, still twisted with rigor. My room-mates were smoking weed when I got back to our little place on the beach and, as often happens on such occasions, were hungry. We had only the bass, some butter and a lemon to work with, but we cooked that sucker up under the tiny home broiler and served it on aluminum foil, tearing at it with our fingers. It was a bright, moonlit sky now, a mean high tide was lapping at the edges of our house, and as the windows began to shake in their frames, a smell of white spindrift and salt saturated the air as we ate. It was the freshest piece of fish I'd ever eaten, and I don't know if it was due to the dramatic quality the weather was beginning to take on, but it hit me right in the brainpan, a meal that made me feel better about things, made me better for eating it, somehow even smarter, somehow . . . It was a protein rush to the cortex, a clean, three-ingredient ingredient high, eaten with the hands. Could anything be better than that?

A few days after the fireworks, I gave them a lesson on category nouns versus exact nouns. I hadn’t heard of this distinction prior to opening the textbook. It transpired that a category noun was something like “vegetables,” whereas exact nouns were “beetroot,” “carrots,” “broccoli.” It was better to use exact nouns because this made your writing more precise and interesting. The chapter gave a short explanation followed by an exercise: an A4 page divided into columns. On the left were various category nouns. On the right, you had to fill in at least three corresponding exact nouns. I told the kids they could use their Cantonese-to-English dictionaries. Cynthia Mak asked what to say for “people.” Did it mean “sister,” “brother,” “father,” or “teacher,” “doctor,” “artist,” or— “They’re all okay,” I said. “But if I put ‘sister,’ ‘father,’ ‘brother’ in ‘people,’ then what about here?” She pointed to the box marked “family.” “Okay, don’t do those. Do ‘teacher’ or something.” “But what about here?”—signaling the “professions” row. “Okay, something else for ‘people.’” “Happy people, sad people?” “‘Happy people’ isn’t an exact noun—it’s an adjective plus a category noun.” “So what should I write?” We looked at each other. It was indeed a challenge to describe people in a way not immediately related to how they earned money or their position in the family unit. I said: “How about ‘friend,’ ‘boyfriend,’ ‘colleague’?” “I don’t want to write ‘boyfriend.’” I couldn’t blame her for questioning the exercise. “Friend,” “enemy,” and “colleague” didn’t seem like ways of narrowing down “people” in the way “apple” did for “fruit.” An apple would still be a fruit if it didn’t have any others in its vicinity, but you couldn’t be someone’s nemesis without their hanging around to complete the definition. The same issue cropped up with my earlier suggestions. “Family” was relational, and “profession” was created and given meaning by external structures. Admittedly “adult,” “child,” and “teenager” could stand on their own. But I still found it depressing that the way we specified ourselves—the way we made ourselves precise and interesting—was by pinpointing our developmental stage and likely distance from mortality. Fruit didn’t have that problem.

It might be useful here to say a word about Beckett, as a link between the two stages, and as illustrating the shift towards schism. He wrote for transition, an apocalyptic magazine (renovation out of decadence, a Joachite indication in the title), and has often shown a flair for apocalyptic variations, the funniest of which is the frustrated millennialism of the Lynch family in Watt, and the most telling, perhaps, the conclusion of Comment c'est. He is the perverse theologian of a world which has suffered a Fall, experienced an Incarnation which changes all relations of past, present, and future, but which will not be redeemed. Time is an endless transition from one condition of misery to another, 'a passion without form or stations,' to be ended by no parousia. It is a world crying out for forms and stations, and for apocalypse; all it gets is vain temporality, mad, multiform antithetical influx. It would be wrong to think that the negatives of Beckett are a denial of the paradigm in favour of reality in all its poverty. In Proust, whom Beckett so admires, the order, the forms of the passion, all derive from the last book; they are positive. In Beckett, the signs of order and form are more or less continuously presented, but always with a sign of cancellation; they are resources not to be believed in, cheques which will bounce. Order, the Christian paradigm, he suggests, is no longer usable except as an irony; that is why the Rooneys collapse in laughter when they read on the Wayside Pulpit that the Lord will uphold all that fall. But of course it is this order, however ironized, this continuously transmitted idea of order, that makes Beckett's point, and provides his books with the structural and linguistic features which enable us to make sense of them. In his progress he has presumed upon our familiarity with his habits of language and structure to make the relation between the occulted forms and the narrative surface more and more tenuous; in Comment c'est he mimes a virtually schismatic breakdown of this relation, and of his language. This is perfectly possible to reach a point along this line where nothing whatever is communicated, but of course Beckett has not reached it by a long way; and whatever preserves intelligibility is what prevents schism. This is, I think, a point to be remembered whenever one considers extremely novel, avant-garde writing. Schism is meaningless without reference to some prior condition; the absolutely New is simply unintelligible, even as novelty. It may, of course, be asked: unintelligible to whom? --the inference being that a minority public, perhaps very small--members of a circle in a square world--do understand the terms in which the new thing speaks. And certainly the minority public is a recognized feature of modern literature, and certainly conditions are such that there may be many small minorities instead of one large one; and certainly this is in itself schismatic. The history of European literature, from the time the imagination's Latin first made an accommodation with the lingua franca, is in part the history of the education of a public--cultivated but not necessarily learned, as Auerbach says, made up of what he calls la cour et la ville. That this public should break up into specialized schools, and their language grow scholastic, would only be surprising if one thought that the existence of excellent mechanical means of communication implied excellent communications, and we know it does not, McLuhan's 'the medium is the message' notwithstanding. But it is still true that novelty of itself implies the existence of what is not novel, a past. The smaller the circle, and the more ambitious its schemes of renovation, the less useful, on the whole, its past will be. And the shorter. I will return to these points in a moment.

But it is the nature of narcissistic entitlement to see the situation from only one very subjective point of view that says “My feelings and needs are all that matter, and whatever I want, I should get.” Mutuality and reciprocity are entirely alien concepts, because others exist only to agree, obey, flatter, and comfort – in short, to anticipate and meet my every need. If you cannot make yourself useful in meeting my need, you are of no value and will most likely be treated accordingly, and if you defy my will, prepare to feel my wrath. Hell hath no fury like the Narcissist denied. Narcissists hold these unreasonable expectations of particularly favorable treatment and automatic compliance because they consider themselves uniquely special. In social situations, you will talk about them or what they are interested in because they are more important, more knowledgeable, or more captivating than anyone else. Any other subject is boring and won’t hold interest, and, in their eyes, they most certainly have a right to be entertained. In personal relationships, their sense of entitlement means that you must attend to their needs but they are under no obligation to listen to or understand you. If you insist that they do, you are “being difficult” or challenging their rights. How dare you put yourself before me? they seem to (or may actually) ask. And if they have real power over you, they feel entitled to use you as they see fit and you must not question their authority. Any failure to comply will be considered an attack on their superiority. Defiance of their will is a narcissistic injury that can trigger rage and self-righteous aggression. The conviction of entitlement is a holdover from the egocentric stage of early childhood, around the age of one to two, when children experience a natural sense of grandiosity that is an essential part of their development. This is a transitional phase, and soon it becomes necessary for them to integrate their feelings of self-importance and invincibility with an awareness of their real place in the overall scheme of things that includes a respect for others. In some cases, however, the bubble of specialness is never popped, and in others the rupture is too harsh or sudden, as when a parent or caretaker shames excessively or fails to offer soothing in the wake of a shaming experience. Whether overwhelmed with shame or artificially protected from it, children whose infantile fantasies are not gradually transformed into a more balanced view of themselves in relation to others never get over the belief that they are the center of the universe. Such children may become self-absorbed “Entitlement monsters,” socially inept and incapable of the small sacrifices of Self that allow for reciprocity in personal relationships. The undeflated child turns into an arrogant adult who expects others to serve as constant mirrors of his or her wonderfulness. In positions of power, they can be egotistical tyrants who will have their way without regard for anyone else. Like shame, the rage that follows frustrated entitlement is a primitive emotion that we first learn to manage with the help of attuned parents. The child’s normal narcissistic rages, which intensify during the power struggles of age eighteen to thirty months – those “terrible twos” – require “optimal frustration” that is neither overly humiliating nor threatening to the child’s emerging sense of Self. When children encounter instead a rageful, contemptuous or teasing parent during these moments of intense arousal, the image of the parent’s face is stored in the developing brain and called up at times of future stress to whip them into an aggressive frenzy. Furthermore, the failure of parental attunement during this crucial phase can interfere with the development of brain functions that inhibit aggressive behavior, leaving children with lifelong difficulties controlling aggressive impulses.

In German one of the terms for imagination is the compound word Einbildungskraft: literally, the "power ( Kraft)" of "forming ( Bildung)" into "one (Ein)." Here I want us to reflect about faith as a kind of imagination. Faith forms a way of seeing our everyday life in relation to holistic images of what we may call the ultimate environment. Human action always involves responses and initiatives. We shape our action ( our responses and initiatives) in accordance with what we see to be going on. We seek to fit our actions into, or oppose them to , larger patterns of action and meaning. Faith, in its binding us to centers of value and power and in its triadic joining of us into communities of shared trusts and loyalties, gives forms and content to our imaging of an ultimate environment.

It is useful to divide the history of international relations into three periods, though in doing so we must be careful not to confuse these three periods with these three stages of the power transitions though each nation passes... In the first period, there were as yet no industrial nations. Although.. differed... all were still pre-industrial... in the stage one of the power transition, the stage of potential power. There were differences in power between one nations and another, but these differences were not based upon industrial strength... The second period, in which we still live (1958 n.n.), is the period of the industrial revolution. In this period some nations have industrialized and others have not. In terms of the power transition, some nations are in stage 1, some in stage 2, and some in stage 3. Differences in power between nations are tremendous. At the beginning of this period, the nations that industrialized first had a great power advantage…, but as the period progressed, they began to be hard-pressed by other nations entering stage 2 behind them. The third period still lies in the future. It will begin when all the nations of the world have become fully industrial, i.e., when all have entered stage 3 of the power transition. At this point, the nations will again resemble each other more closely, as they did in the first period. Differences in power will continue to exists, if nations continue to be the unties of political organization, but whatever differences there are will not be based upon differential industrial advancement as they are today, but upon other, as yet unknown factors (p. 306).

Whites generally are unable or unwilling to acknowledge how structural patterning generates white bias and responsibility for that structural patterning. Perhaps it is Mumia Abu-Jamal who again has deftly and complexly summarized the phenomenon of viciously racist bias in relation to African American experience of “criminal justice.” Contemplating Pennsylvania’s death row population which was 60 percent black at the time of his writing in a state where blacks make up only 11 percent of the population, Abu-Jamal reflects: Does this mean that African-Americans are somehow innocents, subjected to a set up by state officials? Not especially. What it does suggest is that state actors, at all stages of the criminal justice system, including slating at the police station, arraignment at the judicial office, pretrial, trial and sentencing stage before a court, treat African-American defendants with a special vengeance not experienced by white defendants.[94] Hence, we have the prison house and criminal justice structures as a bastion of white racism, displaying severe racial disparities, unequally disseminating terror and group loss for racialized groups in the US. It is a bitter fruit of the nation’s legacy of four centuries of slavery in North America, of the Jim Crow rollback of Reconstruction that often was reinforced by lynching practices. Some of today’s prisons are, in fact, built on sites of former slave plantations.[95] More importantly, prisons today are institutions that preserve a white society marked by white dominance and the confinement of nonwhite bodies, especially black bodies, exposing those bodies to commodification, immobilization, and disintegration.

It is a mistake to suppose that all change or development is growth. The present condition of the earth’s surface is not mature or immature; the horse has not, so far as we know, reached some final and presumably optimal stage in evolutionary development. If a child’s language seems to grow like an embryo, it is only because the environmental contingencies have been neglected. The feral child has no language, not because his isolation has interfered with some growth process, but because he has not been exposed to a verbal community. We have no reason to call any culture mature in the sense that further growth is unlikely or that it would necessarily be a kind of deterioration. We call some cultures underdeveloped or immature in contrast with others we call ‘advanced’, but it is a crude form of jingoism to imply that any government, religion, or economic system is mature. The main objection to the metaphor of growth, in considering either the development of an individual or the evolution of a culture, is that it emphasizes a terminal state which does not have a function. We say that an organism grows toward maturity or in order to reach maturity. Maturity becomes a goal, and progress becomes movement towards a goal. A goal is literally a terminus—the end of something such as a foot race. It has no effect on the race except to bring it to an end. The word is used in this relatively empty sense when we say that the goal of life is death or that the goal of evolution is to fill the earth with life. Death is no doubt the end of life, and a full world may be the end of evolution, but these terminal conditions have no bearing on the processes through which they are reached. We do not live in order to die, and evolution does not proceed in order to fill the earth with life.

In the first place, this is a history of Europe’s reduction. The constituent states of Europe could no longer aspire, after 1945, to international or imperial status. The two exceptions to this rule—the Soviet Union and, in part, Great Britain—were both only half-European in their own eyes and in any case, by the end of the period recounted here, they too were much reduced. Most of the rest of continental Europe had been humiliated by defeat and occupation. It had not been able to liberate itself from Fascism by its own efforts; nor was it able, unassisted, to keep Communism at bay. Post-war Europe was liberated—or immured—by outsiders. Only with considerable effort and across long decades did Europeans recover control of their own destiny. Shorn of their overseas territories Europe’s erstwhile sea-borne empires (Britain, France, the Netherlands, Belgium, Portugal) were all shrunk back in the course of these years to their European nuclei, their attention re-directed to Europe itself. Secondly, the later decades of the twentieth century saw the withering away of the ‘master narratives’ of European history: the great nineteenth-century theories of history, with their models of progress and change, of revolution and transformation, that had fuelled the political projects and social movements that tore Europe apart in the first half of the century. This too is a story that only makes sense on a pan-European canvas: the decline of political fervor in the West (except among a marginalized intellectual minority) was accompanied—for quite different reasons—by the loss of political faith and the discrediting of official Marxism in the East. For a brief moment in the 1980s, to be sure, it seemed as though the intellectual Right might stage a revival around the equally nineteenth-century project of dismantling ‘society’ and abandoning public affairs to the untrammelled market and the minimalist state; but the spasm passed. After 1989 there was no overarching ideological project of Left or Right on offer in Europe—except the prospect of liberty, which for most Europeans was a promise now fulfilled. Thirdly, and as a modest substitute for the defunct ambitions of Europe’s ideological past, there emerged belatedly—and largely by accident—the ‘European model’. Born of an eclectic mix of Social Democratic and Christian Democratic legislation and the crab-like institutional extension of the European Community and its successor Union, this was a distinctively ‘European’ way of regulating social intercourse and inter-state relations. Embracing everything from child-care to inter-state legal norms, this European approach stood for more than just the bureaucratic practices of the European Union and its member states; by the beginning of the twenty-first century it had become a beacon and example for aspirant EU members and a global challenge to the United States and the competing appeal of the ‘American way of life’.

here is one other element of the apocalyptic tradition to be considered, namely transition. I said a minute ago that one of the assumptions prevalent in sophisticated apocalyptism was what Yeats called 'antithetical multiform influx'--the forms assumed by the inrushing gyre as the old one reaches its term. The dialectic of Yeats's gyres is simple enough in essence; they are a figure for the co-existence of the past and future at the time of transition. The old narrows to its apex, the new broadens towards its base, and the old and new interpenetrate. Where apex and base come together you have an age of very rapid transition. Actually, on Yeats's view of the historical cycle, there were transient moments of perfection, or what he called Unity of Being; but there was no way of making these permanent, and his philosophy of history is throughout transitional. In this he is not, of course, original; but his emphasis on the traditional character of our own pre-apocalyptic moment, in contrast with those exquisite points of time when life was like the water brimming beautifully but unstably over the rim of a fountain, seems, for all the privacy of the expression, characteristically modern. It is commonplace that our times do in fact suffer a more rapid rate of change technologically, and consequently in the increase of social mobility, than any before us. There is nothing fictive about that, and its implications are clear in our own day-to-day lives. What is interesting, though, is the way in which this knowledge is related to apocalypse, so that a mere celebratory figure for social mobility, like On the Road, acquires apocalyptic overtones and establishes the language of an elect; and the way in which writers, that is to say, clerks, are willing to go along, arguing that the rate of change implies revolution or schism, and that this is a perpetual requirement; that the stage of transition, like the whole of time in an earlier revolution, has become endless.

I read Dickens and Shakespear without shame or stint; but their pregnant observations and demonstrations of life are not co-ordinated into any philosophy or religion: on the contrary, Dickens's sentimental assumptions are violently contradicted by his observations; and Shakespear's pessimism is only his wounded humanity. Both have the specific genius of the fictionist and the common sympathies of human feeling and thought in pre-eminent degree. They are often saner and shrewder than the philosophers just as Sancho-Panza was often saner and shrewder than Don Quixote. They clear away vast masses of oppressive gravity by their sense of the ridiculous, which is at bottom a combination of sound moral judgment with lighthearted good humor. But they are concerned with the diversities of the world instead of with its unities: they are so irreligious that they exploit popular religion for professional purposes without delicacy or scruple (for example, Sydney Carton and the ghost in Hamlet!): they are anarchical, and cannot balance their exposures of Angelo and Dogberry, Sir Leicester Dedlock and Mr Tite Barnacle, with any portrait of a prophet or a worthy leader: they have no constructive ideas: they regard those who have them as dangerous fanatics: in all their fictions there is no leading thought or inspiration for which any man could conceivably risk the spoiling of his hat in a shower, much less his life. Both are alike forced to borrow motives for the more strenuous actions of their personages from the common stockpot of melodramatic plots; so that Hamlet has to be stimulated by the prejudices of a policeman and Macbeth by the cupidities of a bushranger. Dickens, without the excuse of having to manufacture motives for Hamlets and Macbeths, superfluously punt his crew down the stream of his monthly parts by mechanical devices which I leave you to describe, my own memory being quite baffled by the simplest question as to Monks in Oliver Twist, or the long lost parentage of Smike, or the relations between the Dorrit and Clennam families so inopportunely discovered by Monsieur Rigaud Blandois. The truth is, the world was to Shakespear a great "stage of fools" on which he was utterly bewildered. He could see no sort of sense in living at all; and Dickens saved himself from the despair of the dream in The Chimes by taking the world for granted and busying himself with its details. Neither of them could do anything with a serious positive character: they could place a human figure before you with perfect verisimilitude; but when the moment came for making it live and move, they found, unless it made them laugh, that they had a puppet on their hands, and had to invent some artificial external stimulus to make it work.

The story of Adam and Eve, as used by the Eastern church to account for our inherited weakness to withstand temptation as an effect of Adam and Eve's sin, can fruitfully be understood today without a historical Adam and Eve but instead with an evolutionary and social understanding of human beings. In the course of biological and social evolution, any group of creatures capable of any degree of relationship to God that fails to be properly related to God commensurate with their stage of development-any such group will have some network or other of social relations that are not as God intends. People born into a particular social group inherit that social network and act more or less in accord with it, and so inherit the effects of its sin. By being formed and shaped by the inherited social network, each individual is "weakened" in its ability to wrestle with the temptations to which its ontological nature as finite creature is subject. When a fall occurred, when a prepeople or people did not live up to the intentions of God in their common life commensurate to their stage of development, it was probably not at any one specific time; it may have occurred at different times for different groups until failure to be properly related to God was universal in all societies. But by historic times, human development is at a stage that the story of Adam and Eve is a fitting type or model of our situation in relation to God: human beings seeking to provide for themselves apart from God and God's purposes. This ancient understanding of original sin and evil seems to me both illuminating and, with the evolutionary understanding that I have added to it, thoroughly defensible. I can easily apply it to myself and also use it to understand other people, as I have done in presenting Pascal's analysis of our condition. Some theologians are willing to grant that the story of an actual Adam and Eve is not necessary for Christian theology, but they still hold that there had to have been a historical situation of original righteousness or innocence and an actual fall from this state. Otherwise, God, not human beings, would be responsible for our condition, and the goodness of creation would be fatally compromised.' My account does have a temporal dimension. All of us are born without an awareness of God in our lives. God is near us as our creator, generating us each moment of time; but it is as if God is, so to speak, behind us, and we, by looking only in front of us, do not perceive God in our world at all. So we do not take God into account in our lives. This is when distortion in our hearts, minds, and desires begins to occur. Our de facto personality, with our self at the center of all reality, is innocent when we are an infant but ceases to be innocent as it is reinforced by society's way of life, encouraging us to walk away from God and so into evil. We walk away from God by pursuing earthly goods and in

Men cooperate with one another. The totality of interhuman relations engendered by such cooperation is called society. Society is not an entity in itself. It is an aspect of human action. It does not exist or live outside of the conduct of people. It is an orientation of human action. Society neither thinks nor acts. Individuais in thinking and acting constitute a complex of relations and facts that are called social relations and facts. The issue has been confused by an arithmetical metaphor. Is society, people asked, merely a sum of individuals or is it more than this and thereby an entity endowed with independent reality? The question is nonsensical. Society is neither the sum of individuais nor more nor less. Arithmetical concepts cannot be applied to the matter. Another confusion arises from the no less empty question whether society is—in logic and in time—anterior to individuais or not. The evolution of society and that of civilization were not two distinct processes but one and the same process. The biological passing of a species of primates beyond the levei of a mere animal existence and their transformation into primitive men implied already the development of the first rudiments of social cooperation. Homo sapiens appeared on the stage of earthly events neither as a solitary foodseeker nor as a member of a gregarious flock, but as a being consciously cooperating with other beings of his own kind. Only in cooperation with his fellows could he develop language, the indispensable tool of thinking. We cannot even imagine a reasonable being living in perfect isolation and not cooperating at least with members of his family, clan, or tribe. Man as man is necessarily a social animal. Some sort of cooperation is an essential characteristic of his nature. But awareness of this fact does not justify dealing with social relations as if they were something else than relations or with society as if it were an independent entity outside or above the actions of individual men. Finally there are the misconstructions caused by the organismic metaphor. We may compare society to a biological organism. The tertium comparationis is the fact that division of labor and cooperation exist among the various parts of a biological body as among the various members of society. But the biological evolution that resulted in the emergence of the structurefunction systems of plant and animal bodies was a purely physiological process in which no trace of a conscious activity on the part of the cells can be discovered. On the other hand, human society is an intellectual and spiritual phenomenon. In cooperating with their fellows, individuais do not divest themselves of their individuality. They retain the power to act antisocially, and often make use of it. Its place in the structure of the body is invariably assigned to each cell. But individuais spontaneously choose the way in which they integrate themselves into social cooperation. Men have ideas and seek chosen ends, while the cells and organs of the body lack such autonomy.

Just how important a close moment-to-moment connection between mother and infant can be was illustrated by a cleverly designed study, known as the “double TV experiment,” in which infants and mothers interacted via a closed-circuit television system. In separate rooms, infant and mother observed each other and, on “live feed,” communicated by means of the universal infant-mother language: gestures, sounds, smiles, facial expressions. The infants were happy during this phase of the experiment. “When the infants were unknowingly replayed the ‘happy responses’ from the mother recorded from the prior minute,” writes the UCLA child psychiatrist Daniel J. Siegel, “they still became as profoundly distressed as infants do in the classic ‘flat face’ experiments in which mothers-in-person gave no facial emotional response to their infant’s bid for attunement.” Why were the infants distressed despite the sight of their mothers’ happy and friendly faces? Because happy and friendly are not enough. What they needed were signals that the mother is aligned with, responsive to and participating in their mental states from moment to moment. All that was lacking in the instant video replay, during which infants saw their mother’s face unresponsive to the messages they, the infants, were sending out. This sharing of emotional spaces is called attunement. Emotional stress on the mother interferes with infant brain development because it tends to interfere with the attunement contact. Attunement is necessary for the normal development of the brain pathways and neurochemical apparatus of attention and emotional selfregulation. It is a finely calibrated process requiring that the parent remain herself in a relatively nonstressed, non-anxious, nondepressed state of mind. Its clearest expression is the rapturous mutual gaze infant and mother direct at each other, locked in a private and special emotional realm, from which, at that moment, the rest of the world is as completely excluded as from the womb. Attunement does not mean mechanically imitating the infant. It cannot be simulated, even with the best of goodwill. As we all know, there are differences between a real smile and a staged smile. The muscles of smiling are exactly the same in each case, but the signals that set the smile muscles to work do not come from the same centers in the brain. As a consequence, those muscles respond differently to the signals, depending on their origin. This is why only very good actors can mimic a genuine, heartfelt smile. The attunement process is far too subtle to be maintained by a simple act of will on the part of the parent. Infants, particularly sensitive infants, intuit the difference between a parent’s real psychological states and her attempts to soothe and protect the infant by means of feigned emotional expressions. A loving parent who is feeling depressed or anxious may try to hide that fact from the infant, but the effort is futile. In fact, it is much easier to fool an adult with forced emotion than a baby. The emotional sensory radar of the infant has not yet been scrambled. It reads feelings clearly. They cannot be hidden from the infant behind a screen of words, or camouflaged by well-meant but forced gestures. It is unfortunate but true that we grow far more stupid than that by the time we reach adulthood.

Unchopping a Tree. Start with the leaves, the small twigs, and the nests that have been shaken, ripped, or broken off by the fall; these must be gathered and attached once again to their respective places. It is not arduous work, unless major limbs have been smashed or mutilated. If the fall was carefully and correctly planned, the chances of anything of the kind happening will have been reduced. Again, much depends upon the size, age, shape, and species of the tree. Still, you will be lucky if you can get through this stages without having to use machinery. Even in the best of circumstances it is a labor that will make you wish often that you had won the favor of the universe of ants, the empire of mice, or at least a local tribe of squirrels, and could enlist their labors and their talents. But no, they leave you to it. They have learned, with time. This is men's work. It goes without saying that if the tree was hollow in whole or in part, and contained old nests of bird or mammal or insect, or hoards of nuts or such structures as wasps or bees build for their survival, the contents will have to repaired where necessary, and reassembled, insofar as possible, in their original order, including the shells of nuts already opened. With spider's webs you must simply do the best you can. We do not have the spider's weaving equipment, nor any substitute for the leaf's living bond with its point of attachment and nourishment. It is even harder to simulate the latter when the leaves have once become dry — as they are bound to do, for this is not the labor of a moment. Also it hardly needs saying that this the time fro repairing any neighboring trees or bushes or other growth that might have been damaged by the fall. The same rules apply. Where neighboring trees were of the same species it is difficult not to waste time conveying a detached leaf back to the wrong tree. Practice, practice. Put your hope in that. Now the tackle must be put into place, or the scaffolding, depending on the surroundings and the dimension of the tree. It is ticklish work. Almost always it involves, in itself, further damage to the area, which will have to be corrected later. But, as you've heard, it can't be helped. And care now is likely to save you considerable trouble later. Be careful to grind nothing into the ground. At last the time comes for the erecting of the trunk. By now it will scarcely be necessary to remind you of the delicacy of this huge skeleton. Every motion of the tackle, every slightly upward heave of the trunk, the branches, their elaborately reassembled panoply of leaves (now dead) will draw from you an involuntary gasp. You will watch for a lead or a twig to be snapped off yet again. You will listen for the nuts to shift in the hollow limb and you will hear whether they are indeed falling into place or are spilling in disorder — in which case, or in the event of anything else of the kind — operations will have to cease, of course, while you correct the matter. The raising itself is no small enterprise, from the moment when the chains tighten around the old bandages until the boles hands vertical above the stump, splinter above splinter. How the final straightening of the splinters themselves can take place (the preliminary work is best done while the wood is still green and soft, but at times when the splinters are not badly twisted most of the straightening is left until now, when the torn ends are face to face with each other). When the splinters are perfectly complementary the appropriate fixative is applied. Again we have no duplicate of the original substance. Ours is extremely strong, but it is rigid. It is limited to surfaces, and there is no play in it. However the core is not the part of the trunk that conducted life from the roots up to the branches and back again. It was relatively inert. The fixative for this part is not the same as the one for the outer layers and the bark, and if either of these is involved

The Tale of Human Evolution The subject most often brought up by advocates of the theory of evolution is the subject of the origin of man. The Darwinist claim holds that modern man evolved from ape-like creatures. During this alleged evolutionary process, which is supposed to have started 4-5 million years ago, some "transitional forms" between modern man and his ancestors are supposed to have existed. According to this completely imaginary scenario, four basic "categories" are listed: 1. Australopithecus 2. Homo habilis 3. Homo erectus 4. Homo sapiens Evolutionists call man's so-called first ape-like ancestors Australopithecus, which means "South African ape." These living beings are actually nothing but an old ape species that has become extinct. Extensive research done on various Australopithecus specimens by two world famous anatomists from England and the USA, namely, Lord Solly Zuckerman and Prof. Charles Oxnard, shows that these apes belonged to an ordinary ape species that became extinct and bore no resemblance to humans. Evolutionists classify the next stage of human evolution as "homo," that is "man." According to their claim, the living beings in the Homo series are more developed than Australopithecus. Evolutionists devise a fanciful evolution scheme by arranging different fossils of these creatures in a particular order. This scheme is imaginary because it has never been proved that there is an evolutionary relation between these different classes. Ernst Mayr, one of the twentieth century's most important evolutionists, contends in his book One Long Argument that "particularly historical [puzzles] such as the origin of life or of Homo sapiens, are extremely difficult and may even resist a final, satisfying explanation." By outlining the link chain as Australopithecus > Homo habilis > Homo erectus > Homo sapiens, evolutionists imply that each of these species is one another's ancestor. However, recent findings of paleoanthropologists have revealed that Australopithecus, Homo habilis, and Homo erectus lived at different parts of the world at the same time. Moreover, a certain segment of humans classified as Homo erectus have lived up until very modern times. Homo sapiens neandarthalensis and Homo sapiens sapiens (modern man) co-existed in the same region. This situation apparently indicates the invalidity of the claim that they are ancestors of one another. Stephen Jay Gould explained this deadlock of the theory of evolution although he was himself one of the leading advocates of evolution in the twentieth century: What has become of our ladder if there are three coexisting lineages of hominids (A. africanus, the robust australopithecines, and H. habilis), none clearly derived from another? Moreover, none of the three display any evolutionary trends during their tenure on earth. Put briefly, the scenario of human evolution, which is "upheld" with the help of various drawings of some "half ape, half human" creatures appearing in the media and course books, that is, frankly, by means of propaganda, is nothing but a tale with no scientific foundation. Lord Solly Zuckerman, one of the most famous and respected scientists in the U.K., who carried out research on this subject for years and studied Australopithecus fossils for 15 years, finally concluded, despite being an evolutionist himself, that there is, in fact, no such family tree branching out from ape-like creatures to man.

SELF-MANAGEMENT Trust We relate to one another with an assumption of positive intent. Until we are proven wrong, trusting co-workers is our default means of engagement. Freedom and accountability are two sides of the same coin. Information and decision-making All business information is open to all. Every one of us is able to handle difficult and sensitive news. We believe in collective intelligence. Nobody is as smart as everybody. Therefore all decisions will be made with the advice process. Responsibility and accountability We each have full responsibility for the organization. If we sense that something needs to happen, we have a duty to address it. It’s not acceptable to limit our concern to the remit of our roles. Everyone must be comfortable with holding others accountable to their commitments through feedback and respectful confrontation. WHOLENESS Equal worth We are all of fundamental equal worth. At the same time, our community will be richest if we let all members contribute in their distinctive way, appreciating the differences in roles, education, backgrounds, interests, skills, characters, points of view, and so on. Safe and caring workplace Any situation can be approached from fear and separation, or from love and connection. We choose love and connection. We strive to create emotionally and spiritually safe environments, where each of us can behave authentically. We honor the moods of … [love, care, recognition, gratitude, curiosity, fun, playfulness …]. We are comfortable with vocabulary like care, love, service, purpose, soul … in the workplace. Overcoming separation We aim to have a workplace where we can honor all parts of us: the cognitive, physical, emotional, and spiritual; the rational and the intuitive; the feminine and the masculine. We recognize that we are all deeply interconnected, part of a bigger whole that includes nature and all forms of life. Learning Every problem is an invitation to learn and grow. We will always be learners. We have never arrived. Failure is always a possibility if we strive boldly for our purpose. We discuss our failures openly and learn from them. Hiding or neglecting to learn from failure is unacceptable. Feedback and respectful confrontation are gifts we share to help one another grow. We focus on strengths more than weaknesses, on opportunities more than problems. Relationships and conflict It’s impossible to change other people. We can only change ourselves. We take ownership for our thoughts, beliefs, words, and actions. We don’t spread rumors. We don’t talk behind someone’s back. We resolve disagreements one-on-one and don’t drag other people into the problem. We don’t blame problems on others. When we feel like blaming, we take it as an invitation to reflect on how we might be part of the problem (and the solution). PURPOSE Collective purpose We view the organization as having a soul and purpose of its own. We try to listen in to where the organization wants to go and beware of forcing a direction onto it. Individual purpose We have a duty to ourselves and to the organization to inquire into our personal sense of calling to see if and how it resonates with the organization’s purpose. We try to imbue our roles with our souls, not our egos. Planning the future Trying to predict and control the future is futile. We make forecasts only when a specific decision requires us to do so. Everything will unfold with more grace if we stop trying to control and instead choose to simply sense and respond. Profit In the long run, there are no trade-offs between purpose and profits. If we focus on purpose, profits will follow.