State Bound Quotes

Find one thing. One thing that's beautiful. Anything. Anything that shows you you're not one of them." His eyes were back on me studying my face silently. Panic raced through me. It wasn't working. I couldn't do this. We were going to have to get out of here, regardless of whatever state he was in. I knew he'd leave, too. If i had learned anything, it was that Dimitri's warrior instincts were still working. If I said danger was coming, he would respond instantly, no matter the self-torment he felt. I didn't want him to leave in despair. I wanted him to leave here one step closer to being the man I knew he could be. I wanted him to have one less nightmare. It was beyond my abilities, though. I was no therapist. I was about to tell him we had to get out of there, about to make his soldier reflexes kick in, when he suddenly spoke. His voice was barley a whisper. "Your hair." "What?" for a second, I wondered if it was on fire or somthing. I touched a stray lock. No, nothing was wrong exept that it was a mess. I'd bound it up for battle to prevent the strgoi from using it as a handhold, like Angeline had. Much of it had come undone in the struggle, though. "Your hair," repeated Dimitri. His eyes were wide, almost awestruck. "your hair is beautiful.

I’m a modern man, a man for the millennium. Digital and smoke free. A diversified multi-cultural, post-modern deconstruction that is anatomically and ecologically incorrect. I’ve been up linked and downloaded, I’ve been inputted and outsourced, I know the upside of downsizing, I know the downside of upgrading. I’m a high-tech low-life. A cutting edge, state-of-the-art bi-coastal multi-tasker and I can give you a gigabyte in a nanosecond! I’m new wave, but I’m old school and my inner child is outward bound. I’m a hot-wired, heat seeking, warm-hearted cool customer, voice activated and bio-degradable. I interface with my database, my database is in cyberspace, so I’m interactive, I’m hyperactive and from time to time I’m radioactive. Behind the eight ball, ahead of the curve, ridin the wave, dodgin the bullet and pushin the envelope. I’m on-point, on-task, on-message and off drugs. I’ve got no need for coke and speed. I've got no urge to binge and purge. I’m in-the-moment, on-the-edge, over-the-top and under-the-radar. A high-concept, low-profile, medium-range ballistic missionary. A street-wise smart bomb. A top-gun bottom feeder. I wear power ties, I tell power lies, I take power naps and run victory laps. I’m a totally ongoing big-foot, slam-dunk, rainmaker with a pro-active outreach. A raging workaholic. A working rageaholic. Out of rehab and in denial! I’ve got a personal trainer, a personal shopper, a personal assistant and a personal agenda. You can’t shut me up. You can’t dumb me down because I’m tireless and I’m wireless, I’m an alpha male on beta-blockers. I’m a non-believer and an over-achiever, laid-back but fashion-forward. Up-front, down-home, low-rent, high-maintenance. Super-sized, long-lasting, high-definition, fast-acting, oven-ready and built-to-last! I’m a hands-on, foot-loose, knee-jerk head case pretty maturely post-traumatic and I’ve got a love-child that sends me hate mail. But, I’m feeling, I’m caring, I’m healing, I’m sharing-- a supportive, bonding, nurturing primary care-giver. My output is down, but my income is up. I took a short position on the long bond and my revenue stream has its own cash-flow. I read junk mail, I eat junk food, I buy junk bonds and I watch trash sports! I’m gender specific, capital intensive, user-friendly and lactose intolerant. I like rough sex. I like tough love. I use the “F” word in my emails and the software on my hard-drive is hardcore--no soft porn. I bought a microwave at a mini-mall; I bought a mini-van at a mega-store. I eat fast-food in the slow lane. I’m toll-free, bite-sized, ready-to-wear and I come in all sizes. A fully-equipped, factory-authorized, hospital-tested, clinically-proven, scientifically- formulated medical miracle. I’ve been pre-wash, pre-cooked, pre-heated, pre-screened, pre-approved, pre-packaged, post-dated, freeze-dried, double-wrapped, vacuum-packed and, I have an unlimited broadband capacity. I’m a rude dude, but I’m the real deal. Lean and mean! Cocked, locked and ready-to-rock. Rough, tough and hard to bluff. I take it slow, I go with the flow, I ride with the tide. I’ve got glide in my stride. Drivin and movin, sailin and spinin, jiving and groovin, wailin and winnin. I don’t snooze, so I don’t lose. I keep the pedal to the metal and the rubber on the road. I party hearty and lunch time is crunch time. I’m hangin in, there ain’t no doubt and I’m hangin tough, over and out!

The correct way to punctuate a sentence that states: "Of course it is none of my business, but -- " is to place a period after the word "but." Don't use excessive force in supplying such a moron with a period. Cutting his throat is only a momentary pleasure and is bound to get you talked about.

Oh my God, not only is he older than the Grand Canyon, but he’s like the pope and the Fae King and the president of the United States all rolled up into one. To some ancient cultures he had been a god. He was going to hurt her so bad before he killed her so dead, and all she could think of was how hot his kiss had been in the dream and how delicate the touch of his finger was as it traced down her body.

If the U.S. monopoly capitalist groups persist in pushing their policies of aggression and war, the day is bound to come when they will be hanged by the people of the whole world. The same fate awaits the accomplices of the United States.

Starke, release me or I’ll kick you in the balls.” And that would hurt, given the current rock-hard state of that area.

of any State to the Contrary notwithstanding. The Senators and Representatives before mentioned, and the Members of the several State Legislatures, and all executive and judicial Officers, both of the United States and of the several States, shall be bound by Oath or Affirmation, to support this Constitution; but no

No people can be bound to acknowledge the invisible hand which conducts the affairs of men more than the people of the united States. Every step by which they have advanced to the character of an independent nation seems to have been distinguished by some token of providential agency

The great corporations which we have grown to speak of rather loosely as trusts are the creatures of the State, and the State not only has the right to control them, but it is duty bound to control them wherever the need of such control is shown.

Speechless?” asked Erec. “Don’t be ashamed. I bring all ladies to that state sooner or later.” “Too bad for you,” she said, “I’m not a lady.

Representatives and direct taxes shall be apportioned among the several states which may be included within this union, according to their respective numbers, which shall be determined by adding to the whole number of free persons, including those bound to service for a term of years, and excluding Indians not taxed, three fifths of all other Persons.AMD

There is a drowsy state, between sleeping and waking, when you dream more in five minutes with your eyes half open, and yourself half conscious of everything that is passing around you, than you would in five nights with your eyes fast closed, and your senses wrapt in perfect unconsciousness. At such time, a mortal knows just enough of what his mind is doing, to form some glimmering conception of its mighty powers, its bounding from earth and spurning time and space, when freed from the restraint of its corporeal associate.

Then, with a stately leap, the sun bounded into the sky, and the whole, messy, beautiful, broken world was stained with fire.

The only people truly bound by campaign promises are the voters who believe them.

Too often, we judge other groups by their worst examples - while judging ourselves by our best intentions. And this has strained our bonds of understanding and common purpose. But Americans, I think, have a great advantage. To renew our unity, we only need to remember our values. We have never been held together by blood or background. We are bound by things of the spirit – by shared commitments to common ideals.

The things I’m going to do to you tonight should be illegal in most states.

I’ve seen a greater share of wonders, vast And small, than most have done. My peace is made; My breathing slows. I could not ask for more. To reach beyond the stuff of day-to-day Is worth this life of mine. Our kind is meant To search and seek among the outer bounds, And when we land upon a distant shore, To seek another yet farther still. Enough. The silence grows. My strength has fled, and Sol Become a faded gleam, and now I wait, A Viking laid to rest atop his ship. Though fire won’t send me off, but cold and ice, And forever shall I drift alone. No king of old had such a stately bier, Adorned with metals dark and grey, nor such A hoard of gems to grace his somber tomb. I check my straps; I cross my arms, prepare Myself to once again venture into the Unknown, content to face my end and pass Beyond this mortal realm, content to hold And wait and here to sleep— To sleep in a sea of stars. —THE FARTHEST SHORE 48–70 HARROW GLANTZER

Make sure you keep an inner state of flexibility, and are not tightly bound to your visions.

Neither the state guards nor the municipal police stopped me. What they saw going by was no longer a man but the curious product of misfortune, something to which laws could not be applied. I had exceeded the bounds of indecency.

Over time, Jews were banned from state hospitals and not allowed to travel further than thirty kilometres from their homes. Public parks, playgrounds, rivers, swimming pools, beaches and libraries were placed out of bounds. The names of all Jewish soldiers were scratched off First World War memorials,

In fact, most of these comrades who I gauged to be more brilliant than I have gone on to become distinguished mathematicians. Still, from the perspective of thirty or thirty-five years, I can state that their imprint upon the mathematics of our time has not been very profound. They've all done things, often beautiful things, in a context that was already set out before them, which they had no inclination to disturb. Without being aware of it, they've remained prisoners of those invisible and despotic circles which delimit the universe of a certain milieu in a given era. To have broken these bounds they would have had to rediscover in themselves that capability which was their birthright, as it was mine: the capacity to be alone.

Adolf Eichmann went to the gallows with great dignity. He had asked for a bottle of red wine and had drunk half of it. He refused the help of the Protestant minister the Reverend William Hull who offered to read the Bible with him: he had only two more hours to live and therefore no “time to waste.” He walked the fifty yards from his cell to the execution chamber calm and erect with his hands bound behind him. When the guards tied his ankles and knees he asked them to loosen the bonds so that he could stand straight. “I don’t need that ” he said when the black hood was offered him. He was in complete command of himself nay he was more: he was completely himself. Nothing could have demonstrated this more convincingly than the grotesque silliness of his last words. He began by stating emphatically that he was a Gottgläubiger to express in common Nazi fashion that he was no Christian and did not believe in life after death. He then proceeded: “After a short while gentlemen we shall all meet again. Such is the fate of all men. Long live Germany long live Argentina long live Austria. I shall not forget them.” In the face of death he had found the cliché used in funeral oratory. Under the gallows his memory played him the last trick he was “elated” and he forgot that this was his own funeral. It was as though in those last minutes he was summing up the lesson that this long course in human wickedness had taught us-the lesson of the fearsome word-and-thought-defying banality of evil.

People create sins out of nothing and in doing so have enslaved their fellow man! Man is not bound by sin but man is bound by the idea that almost everything he is doing is a sin!

Ever since the field of biology emerged in the United States and Europe at the start of the nineteenth century, it has been bound up in debates over sexual, racial, and national politics. And as our social viewpoints have shifted, so has the science of the body.

One of the loudest voices to address this issue belonged to the American Library Association (ALA). Librarians felt duty-bound to try to stop Hitler from succeeding in his war of ideas against the United States. They had no intention of purging their shelves or watching their books burn, and they were not going to wait until war was declared to take action.

Manipulating or controlling others through the use of one's illness or suffering,for example,was-and remains-extremely effective for people who find they cannot be direct in their interactions,Who argues with someone who is in pain? And if pain is the only power a person has,health is not an attractive replacement. It was apparent to me that becoming healthy represented more than just getting over an illness. Health represented a complex progression into a state of personal empowerment in which one had to move from a condition of vulnerability to one of invincibility,from victim to victor,from silent bystander to aggressive defender of personal boundaries.Completing this race to the finish was a yeoman's task if ever there was one.Indeed,in opening the psyche and soul to the healing process,we had expanded the journey of wellness into one of personal transformation." -

I have been doomed to such a dreadful shipwreck: that man is not truly one, but truly two. I say two, because the state of my own knowledge does not pass beyond that point. Others will follow, others will outstrip me on the same lines; and I hazard the guess that man will be ultimately known for a mere polity of multifarious, incongruous and independent denizens. I, for my part, from the nature of my life, advanced infallibly in one direction and in one direction only. It was on the moral side, and in my own person, that I learned to recognise the thorough and primitive duality of man; I saw that, of the two natures that contended in the field of my consciousness, even if I could rightly be said to be either, it was only because I was radically both; and from an early date, even before the course of my scientific discoveries had begun to suggest the most naked possibility of such a miracle, I had learned to dwell with pleasure, as a beloved daydream, on the thought of the separation of these elements. If each, I told myself, could be housed in separate identities, life would be relieved of all that was unbearable; the unjust might go his way, delivered from the aspirations and remorse of his more upright twin; and the just could walk steadfastly and securely on his upward path, doing the good things in which he found his pleasure, and no longer exposed to disgrace and penitence by the hands of this extraneous evil. It was the curse of mankind that these incongruous faggots were thus bound together—that in the agonised womb of consciousness, these polar twins should be continuously struggling. How, then were they dissociated?

In truth, there is no such thing as an “intuitive boundary” of a sensory state. That most philosophers take such states as brain-bound is not an intuition, but a prejudice.

Bush violated FISA [...] because he wanted to violate the law in order to establish the general 'principle' that he was not bound by the law, to show that he has the power to break the law, that he is more powerful than the law.

the core of the existing principle of the rule of law: that all persons and authorities within the state, whether public or private, should be bound by and entitled to the benefit of laws publicly made, taking effect (generally) in the future and publicly administered in the courts.

You like or dislike people long before you know much about them; you trust or distrust strangers without knowing why; you feel that an enterprise is bound to succeed without analyzing it. Whether you state them or not, you often have answers to questions that you do not completely understand, relying on evidence that you can neither explain nor defend.

What is it that makes you cry? It is only your attachments. What is it that you miss when it is lost? It is the object of your attachment. Ponder over this. Find out what it is that grips your very life, without which you feel miserable and destitute; that is the center of your attachment. Here is what you should do: make an effort to find out what things it would hurt you to lose. Then, before they are lost, open your hands little by little, relax your grip on them. This is the method for conquering attachment. There is bound to be pain, but you must bear it; this is your penance. It is not necessary to renounce anything. It is not that you should leave your wife and run away to the Himalayas. Remain there, where you are, but gradually stop depending on her. There is no need to cause any pain; your wife need not even know it. There is no need to tell her. Seek out the attachments. Try gradually to live without the things that you now think you cannot live without. Create such a state within yourself that if and when these things are lost, there is not the slightest tremor within you. Then you will have attained victory over these attachments. This can be possible. It has been possible. And if it has happened to even one, it can happen to all.

No phones, no internet and no TV and we manage to make the news in at least three states. What are the odds?” Alex looked at him deadpan and said “Well, I do make really good buns. Word was bound to spread.

Sect. 4. TO understand political power right, and derive it from its original, we must consider, what state all men are naturally in, and that is, a state of perfect freedom to order their actions, and dispose of their possessions and persons, as they think fit, within the bounds of the law of nature, without asking leave, or depending upon the will of any other man.

Why?" said Stryver. "Now, I'll put you in a corner," forensically shaking a forefinger at him. "You are a man of business and bound to have a reason. State your reason. Why wouldn't you go?" "Because," said Mr. Lorry,

Traveling across the United States, it's easy to see why Americans are often thought of as stupid. At the San Diego Zoo, right near the primate habitats, there's a display featuring half a dozen life-size gorillas made out of bronze. Posted nearby is a sign reading CAUTION: GORILLA STATUES MAY BE HOT. Everywhere you turn, the obvious is being stated. CANNON MAY BE LOUD. MOVING SIDEWALK ABOUT TO END. To people who don't run around suing one another, such signs suggest a crippling lack of intelligence. Place bronze statues beneath the southern California sun, and of course they're going to get hot. Cannons are supposed to be loud, that's their claim to fame, and - like it or not - the moving sidewalk is bound to end sooner or later. It's hard trying to explain a country whose motto has become You can't claim I didn't warn you. What can you say about the family who is suing the railroad after their drunk son was killed walking on the tracks? This pretty much sums up my trip to Texas.

By the following morning, Anthony was drunk. By afternoon, he was hungover. His head was pounding, his ears were ringing, and his brothers, who had been surprised to discover him in such a state at their club, were talking far too loudly. Anthony put his hands over his ears and groaned.Everyone was talking far too loudly. “Kate boot you out of the house?” Colin asked, grabbing a walnut from a large pewter dish in the middle their table and splitting it open with a viciously loud crack. Anthony lifted his head just far enough to glare at him. Benedict watched his brother with raised brows and the vaguest hint of a smirk. “She definitely booted him out,” he said to Colin. “Hand me one of those walnuts, will you?” Colin tossed one across the table. “Do you want the crackers as well?” Benedict shook his head and grinned as he held up a fat, leather-bound book. “Much more satisfying to smash them.” “Don’t,” Anthony bit out, his hand shooting out to grab the book, “even think about it.” “Ears a bit sensitive this afternoon, are they?” If Anthony had had a pistol, he would have shot them both, hang the noise. “If I might offer you a piece of advice?” Colin said, munching on his walnut. “You might not,” Anthony replied. He looked up. Colin was chewing with his mouth open. As this had been strictly forbidden while growing up in their household, Anthony could only deduce that Colin was displaying such poor manners only to make more noise. “Close your damned mouth,” he muttered. Colin swallowed, smacked his lips, and took a sip of his tea to wash it all down. “Whatever you did, apologize for it. I know you, and I’m getting to know Kate, and knowing what I know—” “What the hell is he talking about?” Anthony grumbled. “I think,” Benedict said, leaning back in his chair, “that he’s telling you you’re an ass.” “Just so!” Colin exclaimed. Anthony just shook his head wearily. “It’s more complicated than you think.” “It always is,” Benedict said, with sincerity so false it almost managed to sound sincere. “When you two idiots find women gullible enough to actually marry you,” Anthony snapped, “then you may presume to offer me advice. But until then ...shut up.” Colin looked at Benedict. “Think he’s angry?” Benedict quirked a brow. “That or drunk.” Colin shook his head. “No, not drunk. Not anymore, at least. He’s clearly hungover.” “Which would explain,” Benedict said with a philosophical nod, “why he’s so angry.” Anthony spread one hand over his face and pressed hard against his temples with his thumb and middle finger. “God above,” he muttered. ‘‘What would it take to get you two to leave me alone?” “Go home, Anthony,” Benedict said, his voice surprisingly gentle.

The a priori association of blackness with guilt and criminality comforts white America by enabling people to believe that black Americans are deserving of their condition and that the livelihoods of whites are in no way bound up with black immiseration.

The ecstatic state of wholeness is bound to be transient because it has no part in the total pattern of ‘adaptation through maladaptation’ which is characteristic of our species…the hunger of imagination, the desire and pursuit of the whole, take origin from the realization that something is missing, from awareness of incompleteness.

For sense gratification, a man in the mode of passion wants some honor in society, or in the nation, and he wants to have a happy family, with nice children, wife and house. These are the products of the mode of passion. As long as one is hankering after these things, he has to work very hard. Therefore it is clearly stated here that he becomes associated with the fruits of his activities and thus becomes bound by such activities. In order to please his wife, children and society and to keep up his prestige, one has to work. Therefore the whole material world is more or less in the mode of passion.

The unveiled Algerian woman, who assumed an increasingly important place in revolutionary action, developed her personality, discovered the exalting realm of responsibility. The freedom of the Algerian people from then on became identified with woman's liberation, with her entry into history. This woman who, in the avenues of Algier or of Constantine, would carry the grenades or the submachine-gun chargers, this woman who tomorrow would be outraged, violated, tortured, could not put herself back into her former state of mind and relive her behaviour of the past; this woman who was writing the heroic pages of Algerian history was, in so doing, bursting the bounds of the narrow in which she had lived without responsibility, and was at the same time participating in the destruction of colonialism and in the birth of a new woman.

The 'Manifesto' being our joint production, I consider myself bound to state that the fundamental proposition which forms its nucleus belongs to Marx. That proposition is: that in every historical epoch, the prevailing mode of economic production and exchange, and the social organization necessarily following from it, form the basis upon which is built up, and from which alone can be explained, the political and intellectual history of that epoch; that consequently the whole history of mankind (since the dissolution of primitive tribal society, holding land in common ownership) has been a history of class struggles, contests between exploiting and exploited, ruling and oppressed classes; that the history of these class struggles forms a series of evolution in which, nowadays, a stage has been reached where the exploited and the oppressed class—the proletariat—cannot attain its emancipation from the sway of the exploiting and ruling class—the bourgeoisie—without, at the same time, and once for all, emancipating society at large from all exploitation, oppression, class distinctions and class struggles. This proposition, which, in my opinion, is destined to do for history what Darwin's theory has done for biology, we, both of us, had been gradually approaching for some years before 1845.

The Constitution says: "We, the people of the United States, in order to form a more perfect union, establish justice, insure domestic tranquility, provide for the common defence, promote the general welfare, and secure the blessings of liberty to ourselves and our posterity do ordain and establish this Constitution for the United States of America." The meaning of this is simply We, the people of the United States, acting freely and voluntarily as individuals, consent and agree that we will cooperate with each other in sustaining such a government as is provided for in this Constitution. The necessity for the consent of "the people" is implied in this declaration. The whole authority of the Constitution rests upon it. If they did not consent, it was of no validity. Of course it had no validity, except as between those who actually consented. No one's consent could be presumed against him, without his actual consent being given, any more than in the case of any other contract to pay money, or render service. And to make it binding upon any one, his signature, or other positive evidence of consent, was as necessary as in the case of any other-contract. If the instrument meant to say that any of "the people of the United States" would be bound by it, who did not consent, it was a usurpation and a lie. The most that can be inferred from the form, "We, the people," is, that the instrument offered membership to all "the people of the United States;" leaving it for them to accept or refuse it, at their pleasure.

I will be the first. As of tonight, I renounce my citizenship in the United Nations, and my allegiance to the Shelter state. From now on I will be a citizen--a citizen of no country but that bounded by the limits of my own mind. I do not know what those limits are, and I may never find out, but I shall devote my life to searching for them, in whatever manner seems good to me, and in no other manner whatsoever. You must do the same. Tear up your registration cards. If you are asked your serial number, tell them you never had one. Never fill in another form. Stay above ground when the siren sounds. Stake out plots; grow crops; abandon the corridors. Do not commit any violence; simply refuse to obey. Nobody has the. right to compel you, as non-citizens. Passivity is the key. Renounce, resist, deny!

Here am bound, the scorn of fate; 'Twas a dream that once a state I enjoyed of light and gladness. What is life? 'Tis but a madness. What is life? A thing that seems, A mirage that falsely gleams, Phantom joy, delusive rest, Since is life a dream at best, And even dreams themselves are dreams.

I knew the law would decide that I was his property, and would probably still give his daughter a claim to my children; but I regarded such laws as the regulations of robbers, who had no rights that I was bound to respect.

Still, it strikes me that, taken together, they do make an argument, and it is this: the rise of American democracy is bound up with the history of reading and writing, which is one of the reasons the study of American history is inseparable from the study of American literature. In the early United States, literacy rates rose and the price of books and magazines and newspapers fell during the same decades that suffrage was being extended. With everything from constitutions and ballots to almanacs and novels, American wrote and read their way into a political culture inked and stamped and pressed in print.

To the extent that you actually realize that you are not, for example, your anxieties, then your anxieties no longer threaten you. Even if anxiety is present, it no longer overwhelms you because you are no longer exclusively tied to it. You are no longer courting it, fighting it, resisting it, or running from it. In the most radical fashion, anxiety is thoroughly accepted as it is and allowed to move as it will. You have nothing to lose, nothing to gain, by its presence or absence, for you are simply watching it pass by. Thus, any emotion, sensation, thought, memory, or experience that disturbs you is simply one with which you have exclusively identified yourself, and the ultimate resolution of the disturbance is simply to dis-identify with it. You cleanly let all of them drop away by realizing that they are not you--since you can see them, they cannot be the true Seer and Subject. Since they are not your real self, there is no reason whatsoever for you to identify with them, hold on to them, or allow your self to be bound by them. Slowly, gently, as you pursue this dis-identification "therapy," you may find that your entire individual self (persona, ego, centaur), which heretofore you have fought to defend and protect, begins to go transparent and drop away. Not that it literally falls off and you find yourself floating, disembodied, through space. Rather, you begin to feel that what happens to your personal self—your wishes, hopes, desires, hurts—is not a matter of life-or-death seriousness, because there is within you a deeper and more basic self which is not touched by these peripheral fluctuations, these surface waves of grand commotion but feeble substance. Thus, your personal mind-and-body may be in pain, or humiliation, or fear, but as long as you abide as the witness of these affairs, as if from on high, they no longer threaten you, and thus you are no longer moved to manipulate them, wrestle with them, or subdue them. Because you are willing to witness them, to look at them impartially, you are able to transcend them. As St. Thomas put it, "Whatever knows certain things cannot have any of them in its own nature." Thus, if the eye were colored red, it wouldn't be able to perceive red objects. It can see red because it is clear, or "redless." Likewise, if we can but watch or witness our distresses, we prove ourselves thereby to be "distress-less," free of the witnessed turmoil. That within which feels pain is itself pain-less; that which feels fear is fear-less; that which perceives tension is tensionless. To witness these states is to transcend them. They no longer seize you from behind because you look at them up front.

As he lay there, fragments of past states of emotion, fugitive felicities of thought and sensation, rose and floated on the surface of his thoughts. It was one of those moments when the accumulated impressions of life converge on heart and brain, elucidating, enlacing each other, in a mysterious confusion of beauty. He had had glimpses of such a state before, of such mergings of the personal with the general life that one felt one's self a mere wave on the wild stream of being, yet thrilled with a sharper sense of individuality than can be known within the mere bounds of the actual. But now he knew the sensation in its fulness, and with it came the releasing power of language. Words were flashing like brilliant birds through the boughs overhead; he had but to wave his magic wand to have them flutter down to him. Only they were so beautiful up there, weaving their fantastic flights against the blue, that it was pleasanter, for the moment, to watch them and let the wand lie.

I want In the Wake to declare that we are Black peoples in the wake with no state or nation to protect us, with no citizenship bound to be respected, and to position us in the modalities of Black life lived in, as, under, despite Black death: to think and be and act from there.

...the particular phraseology of the Constitution of the United States confirms and strengthens the principle, supposed to be essential to all written constitutions, that a law repugnant to the Constitution is void; and that courts, as well as other departments, are bound by that instrument.

Surrender — the letting go of mental-emotional resistance to what is — also becomes a portal into the Unmanifested. The reason for this is simple: inner resistance cuts you off from other people, from yourself, from the world around you. It strengthens the feeling of separateness on which the ego depends for its survival. The stronger the feeling of separateness, the more you are bound to the manifested, to the world of separate forms. The more you are bound to the world of form, the harder and more impenetrable your form identity becomes. The portal is closed, and you are cut off from the inner dimension, the dimension of depth. In the state of surrender, your form identity softens and becomes somewhat “transparent,” as it were, so the Unmanifested can shine through you.

Injustice anywhere is a threat to justice everywhere. We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

Many strongmen, past and present, have used populist rhetoric that defines their nations as bound by faith, race, and ethnicity rather than by legal rights. For authoritarians, only some people are "the people," regardless of their birthplace or citizenship status, and only the leader, above and beyond any institution, embodies that group. This is why, in strongman states, attacking the leader is seen as attacking the state itself, and why critics are labeled enemies of the people or terrorists.

There I sat, in that great city, guiltless of crime, yet not daring to worship God in any of the churches. I heard the bells ringing for afternoon service, and, with contemptuous sarcasm, I said, "Will the preachers take for their text, 'Proclaim liberty to the captive, and the opening of prison doors to them that are bound'? or will they preach from the text, 'Do unto others as ye would they should do unto you'?

Well, last night in a tavern, a captain in the king's guard offered violence to the sweetheart of a young solider, who naturally ran him through. But it seems there is some cursed law against killing guardsmen, and the boy and his girl fled away. It was bruited about that I was seen with them, and so today I was haled into court, and a judge asked me where the lad had gone. I replied that since he was a friend of mine, I could not betray him. Then the court waxed wroth, and the judge talked a great deal about my duty to the state, and society, and other things I did not understand, and bade me tell where my friend had flown. By this time I was becoming wrathful myself, for I had explained my position. But I choked my ire and held my peace, and the judge squalled that I had shown contempt for the court, and that I should be hurled into a dungeon to rot until I betrayed my friend. So then, seeing that they were all mad, I drew my sword and cleft the judge's skull; then I cut my way out of the court, and seeing the high constable's stallion tied near by, I rode for the wharfs, where I thought to find a ship bound for foreign parts. - Conan the Cimmerian, Queen of the Black Coast

The role of dominance and submission in human sexuality cannot be overstated. Our survey suggests that the majority (over 50%) of humans are very aroused by either acting out or witnessing dominance or submission. But it gets crazier than that: While 45% of women taking our survey said they found the naked male form to be very arousing and 48% said they found the sight of a penis to very arousing, a heftier 53% said they found their partner acting dominant in a sexual context to be very arousing. Dominance is literally more likely to be very arousing to the average female than naked men or penises. To say: “Dominance and submission are tied to human arousal patterns” is more of an understatement than saying: “Penises are tied to human arousal patterns.” We have a delectable theory about what is going on here: If you look at all the emotional states that frequently get tied to arousal pathways, the vast majority of them seem to be proxies for behaviors that would have been associated with our pre-human ancestors’ and early humans’ dominance and submission displays. For example, things like humiliation, being taken advantage of, chains, being used, being useful, being constrained, a lack of freedom, being prey, and a lack of free will may all have been concepts and emotions important in early human submission displays. We posit that most of the time when a human is turned on by a strange emotional concept—being bound for instance—their brain is just using that concept as a proxy for a pre-human submission display and lighting up the neural pathways associated with it, creating a situation in which it looks like a large number of random emotional states are turning humans on, when in reality they all boil down to just a fuzzy outline of dominance and submission. Heck, speaking of binding as a submission display, there were similar ritualized submission displays in the early middle ages, in which a vassal would present their hands clasped in front of their lord and allow the lord to hold their clasped hands in a way that rendered them unable to unclasp them (this submission display to one’s lord is where the symbolism of the Christian kneeling and hands together during prayer ritual comes from). We suspect the concept of binding and defenselessness have played important roles in human submission displays well into pre-history. Should all this be the case, why on earth have our brains been hardwired to bind (hehe) our recognition of dominance and submission displays to our sexual arousal systems?!?

We are caught in an inescapable network of mutuality, tied in a single garment of destiny. Whatever affects one directly, affects all indirectly. Never again can we afford to live with the narrow, provincial “outside agitator” idea. Anyone who lives inside the United States can never be considered an outsider anywhere within its bounds.

Thousands of years ago tribes of human beings suffered great privations in the struggle to survive. In this struggle it was important not only to be able to handle a club, but also to possess the ability to think reasonably, to take care of the knowledge and experience garnered by the tribe, and to develop the links that would provide cooperation with other tribes. Today the entire human race is faced with a similar test. In infinite space many civilizations are bound to exist, among them civilizations that are also wiser and more "successful" than ours. I support the cosmological hypothesis which states that the development of the universe is repeated in its basic features an infinite number of times. In accordance with this, other civilizations, including more "successful" ones, should exist an infinite number of times on the "preceding" and the "following" pages of the Book of the Universe. Yet this should not minimize our sacred endeavors in this world of ours, where, like faint glimmers of light in the dark, we have emerged for a moment from the nothingness of dark unconsciousness of material existence. We must make good the demands of reason and create a life worthy of ourselves and of the goals we only dimly perceive.

God’s plan to suicide himself could not work, though, as long as He existed as a unified entity outside of space-time and matter. Seeking to nullify His oneness so that He could be delivered into nothingness, he shattered Himself—Big Bang-like—into the time-bound fragments of the universe, that is, all those objects and organisms that have been accumulating here and there for billions of years. In Mainländer’s philosophy, “God knew that he could change from a state of super-reality into non-being only through the development of a real world of multiformity.” Employing this strategy, He excluded Himself from being. “God is dead,” wrote Mainländer, “and His death was the life of the world.” Once the great individuation had been initiated, the momentum of its creator’s self-annihilation would continue until everything became exhausted by its own existence, which for human beings meant that the faster they learned that happiness was not as good as they thought it would be, the happier they would be to die out.

Looking back now, success seems foreordained. It wasn't. No colonists in the history of the world had defeated their mother country on the battlefield to win their independence. Few republics had managed--or even attempted--to govern an area bigger than a city-state. Somehow, in defiance to all precedent, Washington, Hamilton, and the other founders pulled off both. Their deliriously unlikely success--first as soldiers, then as statesmen--tends to obscure the true lessons of the American Revolution. The past places no absolute limit on the future. Even the unlikeliest changes can occur. But change requires hope--in the case of both those unlikely victories, the hope that the American people could defy all expectation to overcome their differences and set each other free. in the summer of 1788, Alexander Hamilton carried this message to Poughkeepsie, where he pleaded with New York's leaders to trust in the possibilities of the union, and vote to ratify the new federal Constitution. Yes, he conceded, the 13 newborn states included many different kinds of people. But this did not mean that the government was bound to fail. It took an immigrant to fully understand the new nation, and to declare a fundamental hope of the American experiment: Under wise government, these diverse men and women "will be constantly assimilating, till they embrace each other, and assume the same complexion.

People are bound to remain anxious if there is a "should" in life. If there is an ideal that has to be fulfilled, how can you be at ease? How can you be at home? It is impossible to live anything totally because the mind is hankering for the future. And that future never comes—it cannot come. By the very nature of your desire it is impossible. When it comes you will start imagining other things, you will start desiring other things. You can always imagine a better state of affairs. And you can always remain in anxiety, tense, worried—that's how humanity has been living for centuries.

sociologist Zygmunt Bauman writes, in modern life, “there is always a suspicion . . . that one is living a lie or a mistake; that something crucially important has been overlooked, missed, neglected, left untried, and unexplored; that a vital obligation to one’s own authentic self has not been met or that some chances of unknown happiness completely different from any happiness experienced before have not been taken up in time and are bound to be lost forever if they continue to be neglected.”8 He speaks directly to our nostalgia for unlived lives, unexplored identities, and roads not taken.

Following the anecdote, Beaumont explains the deadly meaning of race prejudice in the United States. Echoing Crèvecoeur and Jefferson, he concludes that white supremacy in America corrupts white people by schooling them in “domination and tyranny,” while blasting Negro fate and engendering in them violent hatreds and resentments bound to provoke bloody crisis.40

the beautiful Nordic-looking cigar and saucer pilots had a system of government far more futuristic than that of the United States, one wherein warring nation-states had been done away with, and churches, educational institutions, scientific research, economy and industry had all been centralized under a single government with a spiritual mission, which bound their telepathic society together through a common purpose involving perpetual reincarnation and “spiritual growth through service.

We can compare practice to a bottle of medicine a doctor leaves for his patient. On the bottle are written detailed instructions on how to take the medicine, but no matter how many hundred times the patient may read the directions, he is bound to die if that is all he does. He will gain no benefit from the medicine. And before he dies, he may complain bitterly that the doctor wasn’t any good, that the medicine didn’t cure him. He will think that the doctor was a fake or that the medicine was worthless, yet he had only spent his time examining the bottle and reading the instructions. He hadn’t followed the advice of the doctor and taken the medicine. However, if the patient had actually followed the doctor’s advice and taken the medicine regularly as prescribed, he would have recovered. Doctors prescribe medicine to eliminate diseases from the body. The Teachings of the Buddha are prescribed to cure diseases of the mind and to bring it back to its natural healthy state. So the Buddha can be considered to be a doctor who prescribes cures for the illnesses of the mind which are found in each one of us without exception. When you see these illnesses of the mind, does it not make sense to look to the Dhamma as support, as medicine to cure your illnesses?

Truman, Acheson knew, was far more sentimental than generally known, or than he wished people to know, far more touched by gestures that to many might seem routine. On board his plane later in the year, bound again for Key West, he would write Acheson a brief longhand note marked and underscored “Personal.” It was good of you to see us off. You always do the right thing. I’m still a farm boy and when the Secretary of State of the greatest Republic comes to the airport to see me off on a vacation, I can’t help but swell up a little. “And then he was so fair,” Acheson would say. “He didn’t make different decisions with different people. He called everyone together. You were all heard and you all got the answer together. He was a square dealer all the way through.

I accept this award today with an abiding faith in America and an audacious faith in the future of mankind. I refuse to accept despair as the final response to the ambiguities of history. I refuse to accept the idea that the "isness" of man's present nature makes him morally incapable of reaching up for the eternal "oughtness" that forever confronts him. I refuse to accept the idea that man is mere flotsom and jetsom in the river of life, unable to influence the unfolding events which surround him. I refuse to accept the view that mankind is so tragically bound to the starless midnight of racism and war that the bright daybreak of peace and brotherhood can never become a reality.

He had no illusions about the dangerousness of his mission. He spent the first year meeting with different chiefs of gangs in New York, laying the groundwork, sounding them out, proposing spheres of influence that would be honored by a loosely bound confederated council. But there were too many factions, too many special interests that conflicted. Agreement was impossible. Like other great rulers and lawgivers in history Don Corleone decided that order and peace were impossible until the number of reigning states had been reduced to a manageable number.

the philosopher of history Emmerich de Vattel could write in 1758, the second year of the Seven Years’ War, that: The continual negotiations that take place, make modern Europe a sort of republic, whose members—each independent, but all bound together by a common interest—unite for the maintenance of order and the preservation of liberty. This is what has given rise to the well-known principle of the balance of power, by which is meant an arrangement of affairs so that no state shall be in a position to have absolute mastery and dominate over the others.15

He nodded slowly. "We'll do it your way for now, but my time will come." Why that statement sent a jagged pulse of heat racing through her; she wasn't certain. "You've changed," she finally said. "You're harder, Cam. Colder." "I'm still the man who would kill for you," he stated matter-of-factly. Jaci swallowed tightly. He was completely serious. "Fine. I'll make a list for you." She finally shrugged, opting not to believe that declaration. "Give me a few days. It may take awhile to remember every son of a bitch who ever pissed me off. But what will you do when you find your name on the list?

What I can do is the only limit of what I may do. Because we are gregarious we live in society, and society holds together by means of force, force of arms (that is the policeman) and force of public opinion. You have society on one hand and the individual on the other: each is an organism striving for self-preservation. It is might against might. I stand alone, bound to accept society and not unwilling, since in return for the taxes I pay it protects me, a weakling, against the tyranny of another stronger than I am; but I submit to its laws because I must; I do not acknowledge their justice; I do not know justice, I only know power. And when I have paid for the policeman who protects me and, if I live in a country where conscription is in force, served in the army which guards my house and land from the invader, I am quits with society: for the rest I counter its might with my wiliness. It makes laws for its self-preservation, and if I break them it imprisons or kills me: it has the might to do so and therefore the right. If I break the laws I will accept the vengeance of the state, but I will not regard it as punishment nor shall I feel myself convicted of wrong-doing. Society tempts me to its service by honours and riches and the good opinion of my fellows; but I am indifferent to their opinion, I despise honours and I can do very well without riches.

In his book "Soft Despotism, Democracy's Drift", Paul Rahe writes, "Human dignity is bound up with taking responsibility for conducting one's own affairs." But today the state cocoons "one's own affairs" so thoroughly as to remove almost all responsibility from modern life, and much of human dignity with it. And, if personal consequences have been all but abolished, societal consequences are harder to dodge...A society of children cannot survive, no matter how all-embracing the government nanny.

Among us English-speaking peoples especially do the praises of poverty need once more to be boldly sung. We have grown literally afraid to be poor. We despise any one who elects to be poor in order to simplify and save his inner life. If he does not join the general scramble and pant with the money-making street, we deem him spiritless and lacking in ambition. We have lost the power even of imagining what the ancient idealization of poverty could have meant: the liberation from material attachments, the unbribed soul, the manlier indifference, the paying our way by what we are or do and not by what we have, the right to fling away our life at any moment irresponsibly—the more athletic trim, in short, the moral fighting shape. When we of the so-called better classes are scared as men were never scared in history at material ugliness and hardship; when we put off marriage until our house can be artistic, and quake at the thought of having a child without a bank-account and doomed to manual labor, it is time for thinking men to protest against so unmanly and irreligious a state of opinion. It is true that so far as wealth gives time for ideal ends and exercise to ideal energies, wealth is better than poverty and ought to be chosen. But wealth does this in only a portion of the actual cases. Elsewhere the desire to gain wealth and the fear to lose it are our chief breeders of cowardice and propagators of corruption. There are thousands of conjunctures in which a wealth-bound man must be a slave, whilst a man for whom poverty has no terrors becomes a freeman. Think of the strength which personal indifference to poverty would give us if we were devoted to unpopular causes. We need no longer hold our tongues or fear to vote the revolutionary or reformatory ticket. Our stocks might fall, our hopes of promotion vanish, our salaries stop, our club doors close in our faces; yet, while we lived, we would imperturbably bear witness to the spirit, and our example would help to set free our generation. The cause would need its funds, but we its servants would be potent in proportion as we personally were contented with our poverty. I recommend this matter to your serious pondering, for it is certain that the prevalent fear of poverty among the educated classes is the worst moral disease from which our civilization suffers.

Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.

the State is everything; the individual, nothing. The individual has no rights that the State is bound to respect; no rights at all, in fact, except those which the State may choose to give him, subject to revocation at its own pleasure, with or without notice. There is no such thing as natural rights; the fundamental doctrine of the American Declaration of Independence, the doctrine underlying the Bill of Rights, is all moonshine. Moreover, since the State creates all rights, since the only valid and authoritative ethics are State ethics, then by obvious inference the State can do no wrong.

In consequence, when the pleasures have been removed which busy people derive from their actual activities, the mind cannot endure the house, the solitude, the walls, and hates to observe its own isolation. From this arises that boredom and self-dissatisfaction, that turmoil of a restless mind and gloomy and grudging endurance of our leisure, especially when we are ashamed to admit the reasons for it and our sense of shame drives the agony inward, and our desires are trapped in narrow bounds without escape and stifle themselves. From this arise melancholy and mourning and a thousand vacillations of a wavering mind, buoyed up by the birth of hope and sickened by the death of it. From this arises the state of mind of those who loathe their own leisure and complain that they have nothing to do, and the bitterest envy at the promotion of others. For unproductive idleness nurtures malice, and because they themselves could not prosper they want everyone else to be ruined. Then from this dislike of others' success and despair of their own, their minds become enraged against fortune, complain about the times, retreat into obscurity, and brood over their own sufferings until they become sick and tired of themselves.

The global triumph of Western values means we, as a species, have wandered into a state of prolonged neurosis because of the absence of a connection to the unconscious. Gaining access to the unconscious through plant hallucinogen use reaffirms our original bond to the living planet. Our estrangement from nature and the unconscious became entrenched roughly two thousand years ago, during the shift from the Age of the Great God Pan to that of Pisces that occurred with the suppression of the pagan mysteries and the rise of Christianity. The psychological shift that ensued left European civilization staring into two millennia of religious mania and persecution, warfare, materialism, and rationalism. The monstrous forces of scientific industrialism and global politics that have been born into modern times were conceived at the time of the shattering of the symbiotic relationships with the plants that had bound us to nature from our dim beginnings. This left each human being frightened, guilt-burdened, and alone. Existential man was

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.

We defend so cautiously against our egoically limited experiences, states Laing in The Politics of Experience, that it is not surprising to see people grow defensive and panic at the idea of experiencing ego-loss through the use of drugs or collective experiences. But there is nothing pathological about ego-loss, Laing adds; quite the contrary. Ego-loss is the experience of all mankind, "of the primal man, of Adam and perhaps even [a journey] further into the beings of animals, vegetables and minerals." No age, Laing concludes, has so lost touch with this healing process as has ours. Deleuze and Guattari's schizoanalytic approach serves to begin such a healing process. Its major task is to destroy the oedipalized and neuroticized individual dependencies through the forging of a collective subjectivity, a nonfascist subject—anti-Oedipus. Anti-Oedipus is an individual or a group that no longer functions in terms of beliefs and that comes to redeem mankind, as Nietzsche foresaw, not only from the ideals that weighed it down, "but also from that which was bound to grow out of it, the great nausea, the will to nothingness, nihilism; this bell-stroke of noon and of the great decision that liberates the will again and restores its goal to the earth and his hope to man; this Antichrist and antinihilist. . . He must come one day.—

Environmental influences also affect dopamine. From animal studies, we know that social stimulation is necessary for the growth of the nerve endings that release dopamine and for the growth of receptors that dopamine needs to bind to in order to do its work. In four-month-old monkeys, major alterations of dopamine and other neurotransmitter systems were found after only six days of separation from their mothers. “In these experiments,” writes Steven Dubovsky, Professor of Psychiatry and Medicine at the University of Colorado, “loss of an important attachment appears to lead to less of an important neurotransmitter in the brain. Once these circuits stop functioning normally, it becomes more and more difficult to activate the mind.” A neuroscientific study published in 1998 showed that adult rats whose mothers had given them more licking, grooming and other physical-emotional contact during infancy had more efficient brain circuitry for reducing anxiety, as well as more receptors on nerve cells for the brain’s own natural tranquilizing chemicals. In other words, early interactions with the mother shaped the adult rat’s neurophysiological capacity to respond to stress. In another study, newborn animals reared in isolation had reduced dopamine activity in their prefrontal cortex — but not in other areas of the brain. That is, emotional stress particularly affects the chemistry of the prefrontal cortex, the center for selective attention, motivation and self-regulation. Given the relative complexity of human emotional interactions, the influence of the infant-parent relationship on human neurochemistry is bound to be even stronger. In the human infant, the growth of dopamine-rich nerve terminals and the development of dopamine receptors is stimulated by chemicals released in the brain during the experience of joy, the ecstatic joy that comes from the perfectly attuned mother-child mutual gaze interaction. Happy interactions between mother and infant generate motivation and arousal by activating cells in the midbrain that release endorphins, thereby inducing in the infant a joyful, exhilarated state. They also trigger the release of dopamine. Both endorphins and dopamine promote the development of new connections in the prefrontal cortex. Dopamine released from the midbrain also triggers the growth of nerve cells and blood vessels in the right prefrontal cortex and promotes the growth of dopamine receptors. A relative scarcity of such receptors and blood supply is thought to be one of the major physiological dimensions of ADD. The letters ADD may equally well stand for Attunement Deficit Disorder.

The girls of the sixties had mothers who predicted, insisted, argued that those girls would be hurt; but they would not say how or why. In the main, the mothers appeared to be sexual conservatives: they upheld the marriage system as a social ideal and were silent about the sex in it. Sex was a duty inside marriage; a wife’s attitude toward it was irrelevant unless she made trouble, went crazy, fucked around. Mothers had to teach their daughters to like men as a class—be responsive to men as men, warm to men as men—and at the same time to not have sex. Since males mostly wanted the girls for sex, it was hard for the girls to understand how to like boys and men without also liking the sex boys and men wanted. The girls were told nice things about human sexuality and also told that it would cost them their lives—one way or another. The mothers walked a tough line: give the girls a good attitude, but discourage them. The cruelty of the ambivalence communicated itself, but the kindness in the intention did not: mothers tried to protect their daughters from many men by directing them toward one; mothers tried to protect their daughters by getting them to do what was necessary inside the male system without ever explaining why. They had no vocabulary for the why—why sex inside marriage was good but outside marriage was bad, why more than one man turned a girl from a loving woman into a whore, why leprosy or paralysis were states preferable to pregnancy outside marriage. They had epithets to hurl, but no other discourse. Silence about sex in marriage was also the only way to avoid revelations bound to terrify—revelations about the quality of the mothers’ own lives.

Love your neighbor. Love the stranger. Hear the cry of the otherwise unheard. Liberate the poor from their poverty. Care for the dignity of all. Let those who have more than they need share their blessings with those who have less. Feed the hungry, house the homeless, and heal the sick in body and mind. Fight injustice, whoever it is done by and whoever it is done against. And do these things because, being human, we are bound by a covenant of human solidarity, whatever our color or culture, class or creed. These are moral principles, not economic or political ones. They have to do with conscience, not wealth or power. But without them, freedom will not survive. The free market and liberal democratic state together will not save liberty, because liberty can never be built by self-interest alone. I-based societies all eventually die. Ibn Khaldun showed this in the fourteenth century, Giambattista Vico in the eighteenth, and Bertrand Russell in the twentieth. Other-based societies survive. Morality is not an option. It’s an essential.

The advantages of a hereditary Monarchy are self-evident. Without some such method of prescriptive, immediate and automatic succession, an interregnum intervenes, rival claimants arise, continuity is interrupted and the magic lost. Even when Parliament had secured control of taxation and therefore of government; even when the menace of dynastic conflicts had receded in to the coloured past; even when kingship had ceased to be transcendental and had become one of many alternative institutional forms; the principle of hereditary Monarchy continued to furnish the State with certain specific and inimitable advantages. Apart from the imponderable, but deeply important, sentiments and affections which congregate around an ancient and legitimate Royal Family, a hereditary Monarch acquires sovereignty by processes which are wholly different from those by which a dictator seizes, or a President is granted, the headship of the State. The King personifies both the past history and the present identity of the Nation as a whole. Consecrated as he is to the service of his peoples, he possesses a religious sanction and is regarded as someone set apart from ordinary mortals. In an epoch of change, he remains the symbol of continuity; in a phase of disintegration, the element of cohesion; in times of mutability, the emblem of permanence. Governments come and go, politicians rise and fall: the Crown is always there. A legitimate Monarch moreover has no need to justify his existence, since he is there by natural right. He is not impelled as usurpers and dictators are impelled, either to mesmerise his people by a succession of dramatic triumphs, or to secure their acquiescence by internal terrorism or by the invention of external dangers. The appeal of hereditary Monarchy is to stability rather than to change, to continuity rather than to experiment, to custom rather than to novelty, to safety rather than to adventure. The Monarch, above all, is neutral. Whatever may be his personal prejudices or affections, he is bound to remain detached from all political parties and to preserve in his own person the equilibrium of the realm. An elected President – whether, as under some constitutions, he be no more than a representative functionary, or whether, as under other constitutions, he be the chief executive – can never inspire the same sense of absolute neutrality. However impartial he may strive to become, he must always remain the prisoner of his own partisan past; he is accompanied by friends and supporters whom he may seek to reward, or faced by former antagonists who will regard him with distrust. He cannot, to an equal extent, serve as the fly-wheel of the State.

Volumes have been written stating the detailed mechanics of sermon making. We have become possessed with the idea that this scaffolding is the building. The young preacher has been taught to exhaust all of his strength on the form, taste, and beauty of his sermon as a mechanical and intellectual product. We have thereby cultivated a vicious taste among the people and raised the clamor for talent instead of grace. We have emphasized eloquence instead of piety, rhetoric instead of revelation, reputation and brilliance instead of holiness. By it, we have lost the true idea of preaching. We have lost preaching power and the pungent conviction for sin. We have also lost the rich experience, the elevated Christian character, and the divine authority over consciences and lives that always results from genuine preaching.

Position B: Wolves, as top predators, are a natural part of healthy, complex, self-regulating ecosystems, and removing most of them (the plans call for 80, even 100 percent reduction in certain management units) is only bound to screw things up. Without wolves, deer and moose numbers explode in unsustainable numbers, then crash, over and over. Wolves, too, are a valued resource on which trappers and subsistence hunters depend, and a multimillion-dollar cash cow attracting throngs of ecotourists and photographers. Their presence also offers inestimable aesthetic value to many residents, even if they never manage to see one. Besides that, shooting wolves from airplanes is just plain wrong and reflects horribly on the state’s image. Anyone who doesn’t see things that way is a nearsighted, beetle-browed, knuckle-dragging redneck.

Mental obsession, or going over and over something, is a part of the addictive cycle. It is also addictive in itself. I mentioned earlier the ego defense called “isolation of affect.” By focusing on a recurring thought you can avoid painful feelings. You can also avoid feelings by ruminating, turning thoughts over and over in your head. You can be addicted to abstract thinking. One of my degrees is in philosophy. I spent years of my life studying the great philosophers. In itself this is not harmful. For me, the reading and teaching of philosophy was a way out of my feelings. When I was reading the Summa Theologia of Thomas Aquinas or Emmanuel Kant’s Critique of Pure Reason or Wittgenstein’s treatise on logical positivism, I could completely mood-alter my toxic shame. Intellectualizing is often a way to avoid internal states that are shame-bound. One’s very way of intellectualizing can be addictive. Generalizing and universalizing keep one in categories so broad and abstract that there’s no contact with concrete, specific, sensory-based reality. Abstract generalizing is a marvelous way to mood-alter.

Do you think Gandhi was interested in Art?" I asked. "Gandhi? No, of course not." "I think you're right," I agreed. "Neither in art nor in science. And that is why we killed him." "We?" "Yes, we. The intelligent, the active, the forward-looking, the believers in Order and Perfection. Whereas Gandhi was a reactionary who believed only in people. Squalid little individuals governing themselves, village by village, and worshiping the Brahman who is also Atman. It was intolerable. No wonder we bumped him off." But even as I spoke I was thinking that that wasn't the whole story. The whole story included an inconsistency, almost a betrayal. This man who believed only in people had got himself involved in the sub-human mass-madness of nationalism, in the would-be superhuman, but actually diabolic, institution of the nation-state. He got himself involved in these things, imagining that he could mitigate the madness and convert what was satanic in the state to something like humanity. But nationalism and the politics of power had proved too much for him. It is not at the center, not from within the organization, that the saint can cure our regimented insanity; it is only from without, at the periphery. If he makes himself a part of the machine, in which the collective madness is incarnated, one or the other of two things is bound to happen. Either he remains himself, in which case the machine will use him as long as it can and, when he becomes unusable, reject or destroy him. Or he will be transformed into the likeness of the mechanism with and against which he works, and in this case we shall see Holy Inquisitions and alliances with any tyrant prepared to guarantee ecclesiastical privileges.

A mood of constructive criticism being upon me, I propose forthwith that the method of choosing legislators now prevailing in the United States be abandoned and that the method used in choosing juries be substituted. That is to say, I propose that the men who make our laws be chosen by chance and against their will, instead of by fraud and against the will of all the rest of us, as now... ...that the names of all the men eligible in each assembly district be put into a hat (or, if no hat can be found that is large enough, into a bathtub), and that a blind moron, preferably of tender years, be delegated to draw out one... The advantages that this system would offer are so vast and obvious that I hesitate to venture into the banality of rehearsing them. It would in the first place, save the commonwealth the present excessive cost of elections, and make political campaigns unnecessary. It would in the second place, get rid of all the heart-burnings that now flow out of every contest at the polls, and block the reprisals and charges of fraud that now issue from the heart-burnings. It would, in the third place, fill all the State Legislatures with men of a peculiar and unprecedented cast of mind – men actually convinced that public service is a public burden, and not merely a private snap. And it would, in the fourth and most important place, completely dispose of the present degrading knee-bending and trading in votes, for nine-tenths of the legislators, having got into office unwillingly, would be eager only to finish their duties and go home, and even those who acquired a taste for the life would be unable to increase the probability, even by one chance in a million, of their reelection. The disadvantages of the plan are very few, and most of them, I believe, yield readily to analysis. Do I hear argument that a miscellaneous gang of tin-roofers, delicatessen dealers and retired bookkeepers, chosen by hazard, would lack the vast knowledge of public affairs needed by makers of laws? Then I can only answer (a) that no such knowledge is actually necessary, and (b) that few, if any, of the existing legislators possess it... Would that be a disservice to the state? Certainly not. On the contrary, it would be a service of the first magnitude, for the worst curse of democracy, as we suffer under it today, is that it makes public office a monopoly of a palpably inferior and ignoble group of men. They have to abase themselves to get it, and they have to keep on abasing themselves in order to hold it. The fact reflects in their general character, which is obviously low. They are men congenitally capable of cringing and dishonorable acts, else they would not have got into public life at all. There are, of course, exceptions to that rule among them, but how many? What I contend is simply that the number of such exceptions is bound to be smaller in the class of professional job-seekers than it is in any other class, or in the population in general. What I contend, second, is that choosing legislators from that populations, by chance, would reduce immensely the proportion of such slimy men in the halls of legislation, and that the effects would be instantly visible in a great improvement in the justice and reasonableness of the laws.

Natural philosophy is the genius that has regulated my fate; I desire, therefore, in this narration, to state those facts which led to my predilection for that science. When I was thirteen years of age, we all went on a party of pleasure to the baths near Thonon: the inclemency of the weather obliged us to remain a day confined to the inn. In this house I chanced to find a volume of the works of Cornelius Agrippa. I opened it with apathy; the theory which he attempts to demonstrate, and the wonderful facts which he relates, soon changed this feeling into enthusiasm. A new light seemed to dawn upon my mind; and, bounding with joy, I communicated my discovery to my father. My father looked carelessly at the title page of my book, and said, "Ah! Cornelius Agrippa! My dear Victor, do not waste your time upon this; it is sad trash." If, instead of this remark, my father had taken the pains to explain to me that the principles of Agrippa had been entirely exploded, and that a modern system of science had been introduced, which possessed much greater powers than the ancient, because the powers of the latter were chimerical, while those of the former were real and practical; under such circumstances, I should certainly have thrown Agrippa aside, and have contented my imagination, warmed as it was, by returning with greater ardour to my former studies. It is even possible that the train of my ideas would never have received the fatal impulse that led to my ruin. But the cursory glance my father had taken of my volume by no means assured me that he was acquainted with its contents; and I continued to read with the greatest avidity.

And further, God should not be regarded as older than His creations by any period of time, but rather by the peculiar property of His own single nature. For the infinite changing of temporal things tries to imitate the ever simultaneously present immutability of His life: it cannot succeed in imitating or equalling this, but sinks from immutability into change, and falls from the single directness of the present into an infinite space of future and past. And since this temporal state cannot possess its life completely and simultaneously, but it does, in the same manner, exist forever without ceasing, it therefore seems to try in some degree to rival that which it cannot fulfill or represent, for it binds itself to some sort of present time out of this small and fleeting moment; but inasmuch as this temporal present bears a certain appearance of that abiding present, it somehow makes those, to whom it comes, seem to be in truth what they imitate. But since this imitation could not be abiding, the unending march of time has swept it away, and thus we find that it has bound together, as it passes, a chain of life, which it could not by abiding embrace in its fullness. And thus if we would apply proper epithets to those subjects, we can say, following Plato, that God is eternal, but the universe is continual.

If your mind is truly, profoundly stuck, then you may be much better off than when it was loaded with ideas. The solution to the problem often at first seems unimportant or undesirable, but the state of stuckness allows it, in time, to assumes its true importance. It seemed small because our previous rigid evaluation which led to the stuckness made it small. But now consider the fact that no matter how hard you try to hang on to it, this stuckness is bound to disappear. Your mind will naturally and freely move toward a solution. Unless you are a real master at staying stuckk you can't prevent this. The fear of stuckness is needless because the longer you stay stuck the more you see the Quality-reality that gets you unstuck every time. What's really been getting you stuck is the running from the stuckness through the cars of your train of knowledge looking for a solution that is out in front of the train. Stuckness shouldn't be avoided. It's the psychic predecessor of all real understanding.

Ancient tradition has a saying: 'The infinitely distant is the return.' Among the maxims of Zen that point in the same direction is the statement that the 'great revelation,' acquired through a series of mental and spiritual crises, consists in the recognition that 'no one and nothing 'extraordinary' exists in the beyond'; only the real exists. Reality is, however, lived in a state in which 'there is no subject of the experience nor any object that is experienced,' and under the sign of a type of absolute presence, 'the immanent making itself transcendent and the transcendent immanent.' The teaching is that at the point at which one seeks the Way, one finds oneself further from it, the same being valid for the perfection and 'realization' of the self. The cedar in the courtyard, a cloud casting its shadow on the hills, falling rain, a flower in bloom, the monotonous sound of waves: all these 'natural' and banal facts can suggest absolute illumination, the satori. As mere facts they are without meaning, finality, or intention, but as such they have an absolute meaning. Reality appears this way, in the pure state of 'things being as they are.' The moral counterpart is indicated in sayings such as: 'The pure and immaculate ascetic does not enter nirvana, and the monk who breaks the rules does not go to hell,' or: 'You have no liberation to seek from bonds, because you have never been bound.

In meditation which is a continuous flow of staying in the state at all times and in every circumstance there is neither suppression nor production of dwelling and proliferation; if there is dwelling, that is the dharmakaya’s own face and if there is proliferation, that is preserved as the self-liveliness of wisdom, so, “Then, whether there is proliferation or dwelling,” Whatever comes from mind’s liveliness as discursive thoughts, be it the truth of the source—afflictions of anger, attachment, and so on—or the truth of unsatisfactoriness—the flavours of experience which are the feelings of happiness, sadness, and so on—if the nature of the discursive thoughts is known as dharmata, they become the shifting events of the dharmakaya, so, “Anger, attachment, happiness, or sadness,” That does not finish it though; generally speaking if they are met with through the view but not finished with by bringing them to the state with meditation, they fall into ordinary wandering in confusion and if that happens, you are bound into cyclic existence by the discursive thoughts of your own mindstream and, dharma and your own mindstream having remained separate, you become an ordinary person who has nothing special about them. Not to be separated from a great non-meditated self-resting is what is needed . . . Additionally, whatever discursive thought or affliction arises, it is not something apart from dharmakaya wisdom, rather, the nature of those discursive thoughts is actual dharmakaya, the ground’s luminosity. If that, which is called ‘the mother luminosity resident in the ground’, is recognized, there is self-recognition of the view of self-knowing luminosity previously introduced by the guru and that is called ‘the luminosity of the practice path’. Abiding in one’s own face of the two luminosities of ground and path become inseparable is called ‘the meeting of mother and son luminosities’ so, “The previously-known mother luminosity joins with the son.

I find that there are a lot of objects and subjects within the world today. There's so much going on, that it seems like reality itself is trying hide something. Not only do we have to deal with illusions that the media, literature, states, governments, religions, and all of the plentiful theatrics of life entrances us with, but we have to deal with reality's false face. People continuously live life, go to work, play, stress, dance, eat, sleep, and step back into yesterday, not understanding that there are invisible curtains blinding the truth from the surface. Become empty, just for a moment, and ask yourself simple paradoxical questions. Do you know where you are? Do you understand where you are? Do you understand who you are? Do you understand why you are? Gain a sense of glory, by being defeated by your own question, and liberate yourself from the mask that reality has given you since adolescence. However, that is the problem. So many have worn this invisible mask for so long, that they are unable to take it off, and are bound by the illusion that reality wants them to see. Liberation is a goal that you may no longer obtain, but don't worry, for ignorance and deception are your only true friends now. They can carry you to God, but they cannot wake you up.

Hence the real problem in understanding China’s loss of political and technological preeminence to Europe is to understand China’s chronic unity and Europe’s chronic disunity. The answer is again suggested by maps (see page 399). Europe has a highly indented coastline, with five large peninsulas that approach islands in their isolation, and all of which evolved independent languages, ethnic groups, and governments: Greece, Italy, Iberia, Denmark, and Norway / Sweden. China’s coastline is much smoother, and only the nearby Korean Peninsula attained separate importance. Europe has two islands (Britain and Ireland) sufficiently big to assert their political independence and to maintain their own languages and ethnicities, and one of them (Britain) big and close enough to become a major independent European power. But even China’s two largest islands, Taiwan and Hainan, have each less than half the area of Ireland; neither was a major independent power until Taiwan’s emergence in recent decades; and Japan’s geographic isolation kept it until recently much more isolated politically from the Asian mainland than Britain has been from mainland Europe. Europe is carved up into independent linguistic, ethnic, and political units by high mountains (the Alps, Pyrenees, Carpathians, and Norwegian border mountains), while China’s mountains east of the Tibetan plateau are much less formidable barriers. China’s heartland is bound together from east to west by two long navigable river systems in rich alluvial valleys (the Yangtze and Yellow Rivers), and it is joined from north to south by relatively easy connections between these two river systems (eventually linked by canals). As a result, China very early became dominated by two huge geographic core areas of high productivity, themselves only weakly separated from each other and eventually fused into a single core. Europe’s two biggest rivers, the Rhine and Danube, are smaller and connect much less of Europe. Unlike China, Europe has many scattered small core areas, none big enough to dominate the others for long, and each the center of chronically independent states.

Where did secular liberalism go wrong? It has been undone by its own ideas. The first idea is that matters of conscience — religion, ethics, and values — are private matters. The privatizing of conscience started with two important principles: religion should be separated from the state and people should not be forced to believe one way or the other. But it went further to say that belief has no place in the public sphere. Conscience belongs in homes and houses of worship, not in the marketplace. By making conscience private, secular liberals had hoped to prevent believers from introducing sectarian beliefs into politics. But of course they couldn’t, since freedom of belief means believers are free to speak their minds in public. Instead, secularism imposed a gag order on itself. Because “private” is equated with “personal” and “subjective,” questions of conscience were placed out of bounds of serious critical evaluation. … … The mistake lies in thinking that because conscience is free from coercion, it must be free from criticism, reason, truth, or independent, objective standards of right and wrong. The indispensable principle of freedom of belief has mutated into an unthinking assumption that matters of belief are immune to critical public inquiry and shared evaluative norms.

Simplicity, simplicity, simplicity! I say, let your affairs be as two or three, and not a hundred or a thousand; instead of a million count half a dozen, and keep your accounts on your thumb-nail. In the midst of this chopping sea of civilized life, such are the clouds and storms and quicksands and thousand-and-one items to be allowed for, that a man has to live, if he would not founder and go to the bottom and not make his port at all, by dead reckoning, and he must be a great calculator indeed who succeeds. Simplify, simplify. Instead of three meals a day, if it be necessary eat but one; instead of a hundred dishes, five; and reduce other things in proportion. Our life is like a German Confederacy, made up of petty states, with its boundary forever fluctuating, so that even a German cannot tell you how it is bounded at any moment. The nation itself, with all its so-called internal improvements, which, by the way are all external and superficial, is just such an unwieldy and overgrown establishment, cluttered with furniture and tripped up by its own traps, ruined by luxury and heedless expense, by want of calculation and a worthy aim, as the million households in the land; and the only cure for it, as for them, is in a rigid economy, a stern and more than Spartan simplicity of life and elevation of purpose. It lives too fast. Men think that it is essential that the Nation have commerce, and export ice, and talk through a telegraph, and ride thirty miles an hour, without a doubt, whether they do or not; but whether we should live like baboons or like men, is a little uncertain. If we do not get out sleepers, and forge rails, and devote days and nights to the work, but go to tinkering upon our lives to improve them, who will build railroads? And if railroads are not built, how shall we get to heaven in season? But if we stay at home and mind our business, who will want railroads? We do not ride on the railroad; it rides upon us.

Marriage is a paradox second only to life itself. That at the age of twenty or so, with little knowledge of each other and a dangerous overdose of self-confidence, two human beings should undertake to commit themselves for life – and that church and state should receive their vows with a straight face – all this is absurd indeed. And it is tolerable only if it is reveled in as such. A pox on all the neat little explanations as to why it is reasonable that two teenagers should be bound to each other until death. It is not reasonable. It happens to be true to life, but it remains absurd. Down with the books that moralize reasonably on the subject of why divorce is wrong. Divorce is not a wrong; it is a metaphysical impossibility. It is an attempt to do something about life rather than with it - to work out the square root of –I rather than to use it. Up with the absurdity of marriage then. Let the peasant rejoice. He is a very odd ball on a very odd pool table, and his marriage is one of the few things left to him that will roll properly in this game. And up with the marriage service. Let the peasant go back and read it while he rejoices - preferably in the old unbowdlerized version still used by the Church of England. It is full of death and cast iron. And it is one of the great remaining sanity markers. The world is going mad because it has too many reasonable options, and not enough interest or nerve to choose anything for good. In such a world, the marriage service is not reasonable, but it is sane; which is quite another matter. The lunatic lives in a world of reason, and he goes mad without making sense; it is precisely paradox that keeps the rest of us sane. To be born, to love a woman, to cry at music, to catch a cold, to die – these are not excursions on the narrow road of logic; they are blind launchings on a trackless sea. They are not bargains, they are commitments, and for ordinary people, marriage is the very keel of their commitment, the largest piece of ballast in their small and storm-tossed boat. Its unqualified hurling of two people into their deathbead is absurd, but so is the rest of that welter of unqualified hurlings we call life. You cannot contract out of being born, out of crying, out of loving, out of dying; you cannot contract out of marriage. It may be uncomfortable, it certainly is absurd; but it is not abnormal.

Our safety lies in repentance. Our strength comes of obedience to the commandments of God. My beloved brethren and sisters, I accept this opportunity in humility. I pray that I may be guided by the Spirit of the Lord in that which I say. I have just been handed a note that says that a U.S. missile attack is under way. I need not remind you that we live in perilous times. I desire to speak concerning these times and our circumstances as members of this Church. You are acutely aware of the events of September 11, less than a month ago. Out of that vicious and ugly attack we are plunged into a state of war. It is the first war of the 21st century. The last century has been described as the most war-torn in human history. Now we are off on another dangerous undertaking, the unfolding of which and the end thereof we do not know. For the first time since we became a nation, the United States has been seriously attacked on its mainland soil. But this was not an attack on the United States alone. It was an attack on men and nations of goodwill everywhere. It was well planned, boldly executed, and the results were disastrous. It is estimated that more than 5,000 innocent people died. Among these were many from other nations. It was cruel and cunning, an act of consummate evil. Recently, in company with a few national religious leaders, I was invited to the White House to meet with the president. In talking to us he was frank and straightforward. That same evening he spoke to the Congress and the nation in unmistakable language concerning the resolve of America and its friends to hunt down the terrorists who were responsible for the planning of this terrible thing and any who harbored such. Now we are at war. Great forces have been mobilized and will continue to be. Political alliances are being forged. We do not know how long this conflict will last. We do not know what it will cost in lives and treasure. We do not know the manner in which it will be carried out. It could impact the work of the Church in various ways. Our national economy has been made to suffer. It was already in trouble, and this has compounded the problem. Many are losing their employment. Among our own people, this could affect welfare needs and also the tithing of the Church. It could affect our missionary program. We are now a global organization. We have members in more than 150 nations. Administering this vast worldwide program could conceivably become more difficult. Those of us who are American citizens stand solidly with the president of our nation. The terrible forces of evil must be confronted and held accountable for their actions. This is not a matter of Christian against Muslim. I am pleased that food is being dropped to the hungry people of a targeted nation. We value our Muslim neighbors across the world and hope that those who live by the tenets of their faith will not suffer. I ask particularly that our own people do not become a party in any way to the persecution of the innocent. Rather, let us be friendly and helpful, protective and supportive. It is the terrorist organizations that must be ferreted out and brought down. We of this Church know something of such groups. The Book of Mormon speaks of the Gadianton robbers, a vicious, oath-bound, and secret organization bent on evil and destruction. In their day they did all in their power, by whatever means available, to bring down the Church, to woo the people with sophistry, and to take control of the society. We see the same thing in the present situation.