Teaching Aids Quotes

I've noticed a fascinating phenomenon in my thirty years of teaching: schools and schooling are increasingly irrelevant to the great enterprises of the planet. No one believes anymore that scientists are trained in science classes or politicians in civics classes or poets in English classes. The truth is that schools don't really teach anything except how to obey orders. This is a great mystery to me because thousands of humane, caring people work in schools as teachers and aides and administrators, but the abstract logic of the institution overwhelms their individual contributions. Although teachers to care and do work very, very hard, the institution is psychopathic -- it has no conscience. It rings a bell and the young man in the middle of writing a poem must close his notebook and move to a different cell where he must memorize that humans and monkeys derive from a common ancestor.

Do not give them a candle to light the way, teach them how to make fire instead. That is the meaning of enlightenment.

I have discovered the value of psychology and psychiatry, that their teachings can undo knots in us and permit life to flow again and aid us in becoming more truly human.

I don't need the aid of a clever man to teach me how to live. I can find it out for myself.

My experiences of men has neither disposed me to think worse of them nor be indisposed to serve them: nor, in spite of failures which I lament, of errors which I now see and acknowledge, or the present aspect of affairs, do I despair of the future. The truth is this: The march of Providence is so slow and our desires so impatient; the work of progress so immense and our means of aiding it so feeble; the life of humanity is so long, that of the individual so brief, that we often see only the ebb of the advancing wave and are thus discouraged. It is history that teaches us to hope.

The scholar who knowingly speaks, writes, or teaches falsehood, who knowingly supports lies and deceptions, not only violates organic principles. He also, no matter how things may seem at the given moment, does his people a grave disservice. He corrupts its air and soil, its food and drink; he poisons its thinking and its laws, and he gives aid and comfort to all the hostile, evil forces that threaten the nation with annihilation.

I don't have a problem with guilt about money. The way I see it is that my money represents an enormous number of claim checks on society. It's like I have these little pieces of paper that I can turn into consumption. If I wanted to, I could hire 10,000 people to do nothing but paint my picture every day for the rest of my life. And the GDP would go up. But the utility of the product would be zilch, and I would be keeping those 10,000 people from doing AIDS research, or teaching, or nursing. I don't do that though. I don't use very many of those claim checks. There's nothing material I want very much. And I'm going to give virtually all of those claim checks to charity when my wife and I die.

If you're lucky, in some point in the future when you're in need of guidance or perhaps moral support, you may cross paths with a suitable mentor. Even luckier, you'll realize you had one in your life all along and you'll gain a new appreciation for how you benefited from that relationship. The luckiest relationship of all, of course, is a combination of the two. You've had help all along, and as the path widens or narrows, whatever the case may be, new and powerful influences will enter your life and aid your progress. In my experience, a mentor doesn't necessarily tell you what to do, but more importantly: tells you what they did or might do, then trusts you to draw your own conclusions and act accordingly. If you succeed, they'll take one step back and if you fail, they'll take one step closer. Whatever it is they teach you, pass it on.

The march of Providence is so slow and our desires so impatient; the work of progress so immense and our means of aiding it so feeble; the life of humanity is so long, that of the individual so brief, that we often see only the ebb of the advancing wave and are thus discouraged. It is history that teaches us to hope.

Much of our problem is not, as is often said, that we have failed to get what is in our head down in our heart. Much of what hinders us is that we have had a lot of mistaken theology in our head and it has gotten down into our heart. And it is controlling our inner dynamics so that the head and heart cannot, even with the aid of the Word and the Spirit, pull one another straight.

Perhaps at the end the little things may teach us most. The teaching, big or little, could not have landed Mina or me anywhere worse than we are today. However, we must trust and hope. Poor Mina told me just now, with the tears running down her dear cheeks, that it is in trouble and trial that our faith is tested. That we must keep on trusting, and that God will aid us up to the end. The end! Oh my God! What end? . . . To work! To work!

Saint Bartleby's School for Young Gentlemen Annual Report Student: Artemis Fowl II Year: First Fees: Paid Tutor: Dr Po Language Arts As far as I can tell, Artemis has made absolutely no progress since the beginning of the year. This is because his abilities are beyond the scope of my experience. He memorizes and understands Shakespeare after a single reading. He finds mistakes in every exercise I administer, and has taken to chuckling gently when I attempt to explain some of the more complex texts. Next year I intend to grant his request and give him a library pass during my class. Mathematics Artemis is an infuriating boy. One day he answers all my questions correctly, and the next every answer is wrong. He calls this an example of the chaos theory, and says that he is only trying to prepare me for the real world. He says the notion of infinity is ridiculous. Frankly, I am not trained to deal with a boy like Artemis. Most of my pupils have trouble counting without the aid of their fingers. I am sorry to say, there is nothing I can teach Artemis about mathematics, but someone should teach him some manners. Social Studies Artemis distrusts all history texts, because he says history was written by the victors. He prefers living history, where survivors of certain events can actually be interviewed. Obviously this makes studying the Middle Ages somewhat difficult. Artemis has asked for permission to build a time machine next year during double periods so that the entire class may view Medieval Ireland for ourselves. I have granted his wish and would not be at all surprised if he succeeded in his goal. Science Artemis does not see himself as a student, rather as a foil for the theories of science. He insists that the periodic table is a few elements short and that the theory of relativity is all very well on paper but would not hold up in the real world, because space will disintegrate before lime. I made the mistake of arguing once, and young Artemis reduced me to near tears in seconds. Artemis has asked for permission to conduct failure analysis tests on the school next term. I must grant his request, as I fear there is nothing he can learn from me. Social & Personal Development Artemis is quite perceptive and extremely intellectual. He can answer the questions on any psychological profile perfectly, but this is only because he knows the perfect answer. I fear that Artemis feels that the other boys are too childish. He refuses to socialize, preferring to work on his various projects during free periods. The more he works alone, the more isolated he becomes, and if he does not change his habits soon, he may isolate himself completely from anyone wishing to be his friend, and, ultimately, his family. Must try harder.

I knew that the languages which one learns there are necessary to understand the works of the ancients; and that the delicacy of fiction enlivens the mind; that famous deeds of history ennoble it and, if read with understanding, aid in maturing one's judgment; that the reading of all the great books is like conversing with the best people of earlier times; it is even studied conversation in which the authors show us only the best of their thoughts; that eloquence has incomparable powers and beauties; that poetry has enchanting delicacy and sweetness; that mathematics has very subtle processes which can serve as much to satisfy the inquiring mind as to aid all the arts and diminish man's labor; that treatises on morals contain very useful teachings and exhortations to virtue; that theology teaches us how to go to heaven; that philosophy teaches us to talk with appearance of truth about things, and to make ourselves admired by the less learned; that law, medicine, and the other sciences bring honors and wealth to those who pursue them; and finally, that it is desirable to have examined all of them, even to the most superstitious and false in order to recognize their real worth and avoid being deceived thereby

Stories like the ones we read in novels help us understand the human condition,” he said. “They teach us empathy. In that way, they’re more than an escape from the world. They’re an aid for living in the world. For being better, more compassionate people.

If man will not recognize the inequalities around him and voluntarily, through the gospel plan, come to the aid of his brother, he will find that through ‘a democratic process’ he will be forced to come to the aid of his brother. The government will take from the ‘haves’ and give to the ‘have nots.’ Both have lost their freedom. Those who ‘have,’ lost their freedom to give voluntarily of their own free will and in the way they desire. Those who ‘have not,’ lost their freedom because they did not earn what they received. They got ‘something for nothing,’ and they will neither appreciate the gift nor the giver of the gift.

the First Salmon Ceremony, in all its beauty, reverberates through all the domes of the world. The feasts of love and gratitude were not just internal emotional expressions but actually aided the upstream passage of the fish by releasing them from predation for a critical time. Laying salmon bones back in the streams returned nutrients to the system. These are ceremonies of practical reverence.

The very decided manner with which he spoke, and strove to impress his wife with the evil consequences of giving me instruction, served to convince me that he was deeply sensible of the truths he was uttering. It gave me the best assurance that I might rely with the utmost confidence on the results which, he said, would flow from teaching me to read. What he most dreaded, that I most desired. What he most loved, that I most hated. That which to him was a great evil, to be carefully shunned, was to me a great good, to be diligently sought; and the argument which he so warmly urged, against my learning to read, only served to inspire me with a desire and a determination to learn. In learning to read, I owe almost as much to the bitter opposition of my master, as to the kindly aid of my mistress. I acknowledge the benefit of both.

True evangelical faith is of such a nature it cannot lie dormant, but spreads itself out in all kinds of righteousness and fruits of love;
it dies to flesh and blood;
it destroys all lusts and forbidden desires;
it seeks, serves and fears God in its inmost soul (3);
it clothes the naked;
it feeds the hungry;
it comforts the sorrowful; 
it shelters the destitute;
it aids and consoles the sad;
it does good to those who do it harm;
it serves those that harm it;
it prays for those who persecute it;
it teaches, admonishes and judges us with the Word of the Lord;
it seeks those who are lost;
it binds up what is wounded;
it heals the sick;
it saves what is strong (sound);
it becomes all things to all people.
The persecution, suffering and anguish that come to it for the sake of the Lord’s truth have become a glorious joy and comfort to it.

I belong to a culture that includes Proust, Henry James, Tchaikovsky, Cole Porter, Plato, Socrates, Aristotle, Alexander the Great, Michelangelo, Leonardo da Vinci, Christopher Marlowe, Walt Whitman, Herman Melville, Tennessee Williams, Byron, E.M. Forster, Lorca, Auden, Francis Bacon, James Baldwin, Harry Stack Sullivan, John Maynard Keynes, Dag Hammarskjold… These are not invisible men. Poor Bruce. Poor frightened Bruce. Once upon a time you wanted to be a soldier. Bruce, did you know that an openly gay Englishman was as responsible as any man for winning the Second World War? His name was Alan Turing and he cracked the Germans' Enigma code so the Allies knew in advance what the Nazis were going to do — and when the war was over he committed suicide he was so hounded for being gay. Why don't they teach any of this in the schools? If they did, maybe he wouldn't have killed himself and maybe you wouldn't be so terrified of who you are. The only way we'll have real pride is when we demand recognition of a culture that isn't just sexual. It's all there—all through history we've been there; but we have to claim it, and identify who was in it, and articulate what's in our minds and hearts and all our creative contributions to this earth. And until we do that, and until we organize ourselves block by neighborhood by city by state into a united visible community that fights back, we're doomed. That's how I want to be defined: as one of the men who fought the war.

They used to teach us that evolution of intelligent beings wasn't possible," she said. "Societies protect their weaker members. Civilizations tend to make wheel chairs and spectacles and hearing aids as soon as they have the tools for them. When a society makes war, the men generally have to pass a fitness test before they're allowed, to risk their lives. I suppose it helps win the war." She smiled. "But it leaves precious little room for the survival of the fittest.

When we encounter a friend who's depressed or afraid, we automatically try to take that distress away and to cheer the person up. While we may be operating with the best of intentions, this Band-Aid approach only reinforces the condition. Unless people experience their pain completely and begin to undrstand it, they will not only fail to overcome it, they'll also lose the opportunity of using it to advance their own growth. Pain can get you somewhere, and that somewhere can be a life-enhancing experience. We all tend to forget that pain can signal change. Alleviating the symptoms of pain in someone, without helping them to get at its underlying source, robs them of an important to for self-exploration. It's also a way of placating that reinforces the person'S need to cave in and succumb to another. This attitude undermines healthy character development and contributes to psychospiritual, moral, and ultimately social decay.

I’ve noticed a fascinating phenomenon in my thirty years of teaching: schools and schooling are increasingly irrelevant to the great enterprises of the planet. No one believes anymore that scientists are trained in science classes or politicians in civics classes or poets in English classes. The truth is that schools don’t really teach anything except how to obey orders. This is a great mystery to me because thousands of humane, caring people work in schools as teachers and aides and administrators, but the abstract logic of the institution overwhelms their individual contributions. Although teachers do care and do work very, very hard, the institution is psychopathic — it has no conscience. It rings a bell and the young man in the middle of writing a poem must close his notebook and move to a different cell where he must memorize that humans and monkeys derive from a common ancestor.

THE Gospel of Christ not only differs from all other systems of religion in the superior excellence of the truths it reveals, but also in the directions it gives for the propagation of its doctrines. Other systems seek to advance themselves by invoking the aid of the secular power, and by forcing men, against their convictions, to accept a theory repugnant to their views. They have thus succeeded in thronging their temples with hypocritical worshippers, bound to tlieir altars through fear and slavish dread. These systems, in order to maintain themselves, find it necessary to proscribe and persecute all who differ from them, either in their articles of belief or mode of worship. But the Gospel of Christ, though it is the infallible truth of God, expressly prohibits a resort to any such measures for its advancement. It not only teaches its adherents to utterly abandon the use of carnal weapons for its propagation, but it also charges them not to proscribe those who may differ in their views or mode of worship. This principle is directly expressed in the text and its connection. The teaching of the Saviour has been violated, however, even by his professed followers; and, in the name of the meek and lowly Jesus, men have gone forth with proscription, oppression, and persecution, to advance their own opinions, and crush out that liberty of thought, and those rights of conscience vouchsafed to man by his Maker, and the free exercise of which is alone compatible with his personal accountability.

In many schools today, the phrase "computer-aided instruction" means making the computer teach the child. One might say the computer is being used to program the child. In my vision, the child programs the computer and, in doing so, both acquires a sense of mastery over a piece of the most modern and powerful technology and establishes an intimate contact with some of the deepest ideas from science, from mathematics, and from the art of intellectual model building.

The hobbit is hallowed for his terrible and grace-filled journey and hollowed out by it. His body seems too small for all that he endures but not so his heart. Fear, fatigue, cold, hunger, and thirst torment him, but he continues out of love. Frodo’s struggle shows that there are, in fact, two quests going on: his to destroy the Ring and the Ring’s to dominate and destroy him. Despite the despair that it causes, which both fills and empties him, the Ring-bearer remains as intent upon saving everyone as Denethor is not. Frodo’s torn heart still beats, and it pushes past terror and hopelessness because of Sam’s blessed aid and his own battered and bleeding will to do so. Both hobbits teach us the great value of redemptive suffering.

When times are easy and there's plenty to go around, individual species can go it alone. But when conditions are harsh and life is tenuous, it takes a team sworn to reciprocity to keep life going forward. In a world of scarcity, interconnection and mutual aid become critical for survival.

I've noticed a fascinating phenomenon in my thirty years of teaching: schools and schooling are increasingly irrelevant to the great enterprises of the planet. No one believes anymore that scientists are trained in science classes or politicians in civics classes or poets in English classes. The truth is that schools don't really teach anything except how to obey orders. This is a great mystery to me because thousands of humane, caring people work in schools as teachers and aides and administrators, but the abstract logic of the institution overwhelms their individual contributions.

I returned, however, with unabated vigour to my work—a more arduous task than anyone can imagine, who has not felt something like the misery of being charged with the care and direction of a set of mischievous, turbulent rebels, whom his utmost exertions cannot bind to their duty; while, at the same time, he is responsible for their conduct to a higher power, who exacts from him what cannot be achieved without the aid of the superior’s more potent authority; which, either from indolence, or the fear of becoming unpopular with the said rebellious gang, the latter refuses to give. I can conceive few situations more harassing than that wherein, however you may long for success, however you may labour to fulfil your duty, your efforts are baffled and set at nought by those beneath you, and unjustly censured and misjudged by those above.

From this time I was most narrowly watched. If I was in a separate room any considerable length of time, I was sure to be suspected of having a book, and was at once called to give an account of myself. All this, however, was too late. The first step had been taken. Mistress, in teaching me the alphabet, had given me the inch, and no precaution could prevent me from taking the ell. The plan which I adopted, and the one by which I was most successful, was that of making friends of all the little white boys whom I met in the street. As many of these as I could, I converted into teachers. With their kindly aid, obtained at different times and in different places, I finally succeeded in learning to read. When I was sent of errands, I always took my book with me, and by going one part of my errand quickly, I found time to get a lesson before my return.

Jesus was stoned, but no rock hit him. He slipped into the crowd and was found later teaching on a hill somewhere. History tells us that he did nothing wrong, and we sacrificed him anyway. The day my father died, I assured him he was headed for heaven, though I had a hard time believing in something that floated so aimlessly through the minds of children. The concept seemed fair and unfair in such equal amounts that it appeared to cancel itself out. I’d never met someone so deserving of eternal bliss, yet from the time I was a child I was taught we all deserve hell. I wondered if heaven existed at all. But I wanted everlasting life to be real for the man who let me lie on his chest on a hammock in the backyard and taught me not to fear thunder. One of the many things my father taught me not to fear. His breaths were labored and aided by machines. He wore a white hospital gown. I remember thinking, “I can’t believe my father’s going to die in a gown.” “Are you afraid?” I asked. “Not at all,” he strained. “I’m going to be with the Lord.” I wished I shared his confidence. For him, it was a priceless thing no one could take. I wished the fear of death was like the fear of a passing storm cloud—something we outgrow with understanding. For men like my dad, I guess it was.

Under the influence of Christian notions of the sinfulness of sex outside of marriage, the U.S. government has required that one-third of its AIDS prevention funds allocated to Africa be squandered on teaching abstinence rather than condom use. It is no exaggeration to say that millions could die as a direct result of this single efflorescence of religious dogmatism.

And it is also immaterial that the intrusion was in aid of law enforcement. Experience should teach us to be most on our guard to protect liberty when the Government’s purposes are beneficent. Men born to freedom are naturally alert to repel invasion of their liberty by evil-minded rulers. The greatest dangers to liberty lurk in insidious encroachment by men of zeal, well meaning but without understanding.

Jungian psychology teaches us that resistance itself is part of the plan. It’s not just something to get over or hate, but our resistance, because it provides something to push up against, helps us grow. It’s not any more helpful to think of resistance as a bad part of our personality than it is to think of anxiety as the enemy. Rather, like anxiety, resistance is an essential aspect of self that, when attended to and worked with effectively, aids our healing process. In other words, by working with resistance, we strengthen our sense of self. It’s all exactly as it’s meant to be; none of it is an accident.

Beware the God who seeks praise. Beware the guru who presumes to teach that which is unfixed and boundless. Beware the healer who sets a price on aid. Beware the lover who would make you a lesser version of yourself. Beware the doctrines that discourage independent thought. Beware any person of faith who doesn’t understand doubt. Filter all things through yourself. Accept only that which sits right with your soul.

I’ve noticed a fascinating phenomenon in my thirty years of teaching: schools and schooling are increasingly irrelevant to the great enterprises of the planet. No one believes anymore that scientists are trained in science classes or politicians in civics classes or poets in English classes. The truth is that schools don’t really teach anything except how to obey orders. This is a great mystery to me because thousands of humane, caring people work in schools as teachers and aides and administrators, but the abstract logic of the institution overwhelms their individual contributions. Although teachers do care and do work very, very hard, the institution is psychopathic — it has no conscience.

Success has little to teach us during the second half of life.5 It continues to feel good, but now it is often more an obstacle to maturity than a positive stimulus toward it. Why? How can it be that something that once was healthy for us now is unhealthy? Because the feeling of success that earlier helped positively to ground our sense of self-worth becomes, at a later stage of life, when meaning needs to be grounded in something less ephemeral, more like a narcotic keeping us from health than a medicine aiding our health.

Random House, in the catbird seat, since it gets to recite last, declares in 1966, “The use of like in place of as is universally condemned by teachers and editors, notwithstanding its wide currency, especially in advertising slogans. Do as I say, not as I do does not admit of like instead of as. In an occasional idiomatic phrase, it is somewhat less offensive when substituted for as if (He raced down the street like crazy), but this example is clearly colloquial and not likely to be found in any but the most informal written contexts.” I find this excellent. It even tells who will hurt you if you make a mistake, and it withholds aid and comfort from those friends of cancer and money, those greedy enemies of the language who teach our children to say after school, “Winston tastes good like a cigarette should.

I felt the truth of these words; and I drew from them the certain inference, that if I were so far to forget myself and all the teaching that had ever been instilled into me, as—under any pretext—with any justification—through any temptation—to become the successor of these poor girls, he would one day regard me with the same feeling which now in his mind desecrated their memory.  I did not give utterance to this conviction: it was enough to feel it.  I impressed it on my heart, that it might remain there to serve me as aid in the time of trial.

Plain speaking is necessary in any discussion of religion, for if the freethinker attacks the religious dogmas with hesitation, the orthodox believer assumes that it is with regret that the freethinker would remove the crutch that supports the orthodox. And all religious beliefs are 'crutches' hindering the free locomotive efforts of an advancing humanity. There are no problems related to human progress and happiness in this age which any theology can solve, and which the teachings of freethought cannot do better and without the aid of encumbrances.

Culture guides how we process information. Cultures with a strong oral tradition rely heavily on the brain’s memory and social engagement systems to process new learning. Learning will be more effective if processed using the common cultural learning aids—stories, music, and repetition.

The truth is this: The march of Providence is so slow and our desires so impatient; the work of progress is so immense and our means of aiding it so feeble; the life of humanity is so long, that of the individual so brief, that we often see only the ebb of the advancing wave and are thus discouraged. It is history that teaches us to hope.” —ROBERT E. LEE

Can't we all simmer down a bit? Let the teachers teach, the parents parent, and the kids do the learning. Our children will be fine, just as we were. They will figure it out, just as we did. They don't need every advantage skewed their way and every discomfort fluffed with pillows. I bet they don't even need sandwich dolphins. I am a product of bologna, red Kool-Aid, and home perms, and I turned out okay.

If your teacher is in a private, for-profit school, however, and you withdraw your child, then the owner of the school will quickly feel the effect in his pocket, and the bad teacher will be fired. In a free system the parent, the consumer, is the boss. Tooley found that private-school proprietors constantly monitor their teachers and follow up parents’ complaints. His team visited classrooms in various parts of India and Africa, and found teachers actually teaching in fewer of the government classrooms they visited than in private classrooms – sometimes little more than half as many. Despite having no public funds or aid money, the unrecognised private schools had better facilities such as toilets, electricity and blackboards. Their pupils also got better results, especially in English and mathematics. The

Phaethon asked: “Do you think there is something wrong with the Sophotechs? We are Manorials, father! We let Rhadamanthus control our finances and property, umpire our disputes, teach our children, design our thoughtscapes, and even play matchmaker to find us wives and husbands!” “Son, the Sophotechs may be sufficient to advise the Parliament on laws and rules. Laws are a matter of logic and common sense. Specially designed human-thinking versions, like Rhadamanthus, can tell us how to fulfill our desires and balance our account books. Those are questions of strategy, of efficient allocation of resources and time. But the Sophotechs, they cannot choose our desires for us. They cannot guide our culture, our values, our tastes. That is a question of the spirit.” “Then what would you have us do? Would you change our laws?” “Our mores, not our laws. There are many things which are repugnant, deadly to the spirit, and self-destructive, but which law should not forbid. Addiction, self-delusion, self-destruction, slander, perversion, love of ugliness. How can we discourage such things without the use of force? It was in response to this need that the College of Hortators evolved. Peacefully, by means of boycotts, public protests, denouncements, and shunnings, our society can maintain her sanity against the dangers to our spirit, to our humanity, to which such unboundried liberty, and such potent technology, exposes us.” (...) But Phaethon certainly did not want to hear a lecture, not today. “Why are you telling me all this? What is the point?” “Phaethon, I will let you pass through those doors, and, once through, you will have at your command all the powers and perquisites I myself possess. The point of my story is simple. The paradox of liberty of which you spoke before applies to our entire society. We cannot be free without being free to harm ourselves. Advances in technology can remove physical dangers from our lives, but, when they do, the spiritual dangers increase. By spiritual danger I mean a danger to your integrity, your decency, your sense of life. Against those dangers I warn you; you can be invulnerable, if you choose, because no spiritual danger can conquer you without your own consent. But, once they have your consent, those dangers are all-powerful, because no outside force can come to your aid. Spiritual dangers are always faced alone. It is for this reason that the Silver-Gray School was formed; it is for this reason that we practice the exercise of self-discipline. Once you pass those doors, my son, you will be one of us, and there will be nothing to restrain you from corruption and self-destruction except yourself. “You have a bright and fiery soul, Phaethon, a power to do great things; but I fear you may one day unleash such a tempest of fire that you may consume yourself, and all the world around you.

fasting, with prayer as its companion, is designed to increase spirituality; to foster a spirit of devotion and love of God; to increase faith in the hearts of men, thus assuring divine favor; to encourage humility and contrition of soul; to aid in the acquirement of rightousness; to teach man his nothingness and dependence upon God; and to hasten those who properly comply with the law of fasting along the path to salvation.

This is echoed by King-scott (1996, 295), who warns that unless technology-related issues are integrated into translator-training programmes, there is a real danger that the university teaching of translation may become so remote from practice that it will be marginalized and consequently be widely perceived as irrelevant to the translation task. Tha gap between technological advances and pedagogical practices must be closed.

The sciences need philosophy; philosophy, in turn, needs the sciences. On both sides, certain naive minds, too confident in their own forces and satisfied with ideas entirely too superficial, believed in the universal value of a single method. On both side a severe critique must lead each method back to its just limits, and teach them to ask aid of the other methods and manners of approach which, by their convergence, will permit the mind to embrace the diverse aspects of reality

My descent into delinquency was aided and abetted by the progressive philosophy adopted by the school. No effort was made to impose discipline, which resulted in the triumph of anarchy in the classroom and the survival of the fittest in the playground. In the former, the disruptive elements made it difficult, if not impossible, for teachers to teach and for students to learn. In the latter, the school bully and his coterie of friends ruled the roost, making life miserable for everyone else and making playtime a time of fear. I

I remember once, in talking to Mr. Burne-Jones about modern science, his saying to me, ‘the more materialistic science becomes, the more angels shall I paint: their wings are my protest in favour of the immortality of the soul.’ But these are the intellectual speculations that underlie art. Where in the arts themselves are we to find that breadth of human sympathy which is the condition of all noble work; where in the arts are we to look for what Mazzini would call the social ideas as opposed to the merely personal ideas? By virtue of what claim do I demand for the artist the love and loyalty of the men and women of the world? I think I can answer that. Whatever spiritual message an artist brings to his aid is a matter for his own soul. He may bring judgment like Michael Angelo or peace like Angelico; he may come with mourning like the great Athenian or with mirth like the singer of Sicily; nor is it for us to do aught but accept his teaching, knowing that we cannot smite the bitter lips of Leopardi into laughter or burden with our discontent Goethe’s serene calm. But for warrant of its truth such message must have the flame of eloquence in the lips that speak it, splendour and glory in the vision that is its witness, being justified by one thing only - the flawless beauty and perfect form of its expression: this indeed being the social idea, being the meaning of joy in art. Not laughter where none should laugh, nor the calling of peace where there is no peace; not in painting the subject ever, but the pictorial charm only, the wonder of its colour, the satisfying beauty of its design.

And it is also immaterial that the intrusion was in aid of law enforcement. Experience should teach us to be most on our guard to protect liberty when the Government’s purposes are beneficent. Men born to freedom are naturally alert to repel invasion of their liberty by evil-minded rulers. The greatest dangers to liberty lurk in insidious encroachment by men of zeal, well meaning but without understanding. Olmstead v. United States, 277 U.S. 438 (1928) (Brandeis, J., dissenting), overruled by Katz v. United States, 389 U.S. 347 (1967).

Berkman called no witnesses of his own. Instead, with the aid of an ill-trained interpreter, he began to read his long speech. “Some may wonder why I have declined a legal defense,” Berkman said. “My reasons are twofold. In the first place, I am an anarchist: I do not believe in man-made laws, designed to enslave and oppress humanity. Secondly, an extraordinary phenomenon like an attentat cannot be measured by the narrow standards of legality.” In short, Berkman said, he would explain the deed, and by doing so, society itself would be put on trial. An hour into his presentation, much of which was heard only in mangled English, Judge McClung’s patience came to an end. He ordered Berkman to finish by the rapidly approaching hour of one o’clock. “I can have all the time I want for my defense and will take all the time I need,” Berkman replied. “No, you haven’t,” said the judge. “We’ll teach you different if you think you can dictate to us.” Berkman and his interpreter sputtered on. At 1:10 the judge stopped Berkman and gave the prosecutor the floor. Holding the dagger in his hands, he urged the jury to convict Berkman. The jury didn’t even stir from the box. It immediately pronounced Berkman guilty on all counts. McClung sentenced him to 22 years of confinement.

American cold war culture represented an age of anxiety. The anxiety was so severe that it sought relief in an insistent, assertive optimism. Much of American popular culture aided this quest for apathetic security. The expanding white middle class sought to escape their worries in the burgeoning consumer culture. Driving on the new highway system in gigantic showboat cars to malls and shopping centers that accepted a new form of payment known as credit cards, Americans could forget about Jim Crow, communism, and the possibility of Armageddon. At night in their suburban homes, television allowed middle class families to enjoy light domestic comedies like The Adventures of Ozzie and Harriet, Father Knows Best, and Leave It to Beaver. Somnolently they watched representations of settled family life, stories where lost baseball gloves and dinnertime hijinks represented the only conflicts. In the glow of a new Zenith television, it became easy to believe that the American dream had been fully realized by the sacrifice and hard work of the war generation. American monsters in pop culture came to the aid of this great American sleep. Although a handful of science fiction films made explicit political messages that unsettled an apathetic America, the vast majority of 'creature features' proffered parables of American righteousness and power. These narratives ended, not with world apocalypse, but with a full restoration of a secure, consumer-oriented status quo. Invaders in flying saucers, radioactive mutations, and giant creatures born of the atomic age wreaked havoc but were soon destroyed by brainy teams of civilian scientists in cooperation with the American military. These films encouraged a certain degree of paranoia but also offered quick and easy relief to this anxiety... Such films did not so much teach Americans to 'stop worrying and love the bomb' as to 'keep worrying and love the state.

Happiness, to be sure, can also be generous, but as it opens to the other, the opening tends to be unidirectional. In its generosity, happiness can also be insensitive and self-righteous. Pain borne and shared, not imposed on the other but freely accepted by him, teaches the human his own insufficiency, his own need and, with it, gentleness. It opens him to receive, in empathy, the gift of the other, not in censure but in gratitude and love. The blindness of time, judging in terms of what happens to aid or to hinder, must yield to the wisdom of eternity, which sees, behind time’s pleasures and annoyances, the eternal value of every fragment of what is good, true, beautiful.

Roosevelt wouldn't interfere even when he found out that Moses was discouraging Negroes from using many of his state parks. Underlying Moses' strikingly strict policing for cleanliness in his parks was, Frances Perkins realized with "shock," deep distaste for the public that was using them. "He doesn't love the people," she was to say. "It used to shock me because he was doing all these things for the welfare of the people... He'd denounce the common people terribly. To him they were lousy, dirty people, throwing bottles all over Jones Beach. 'I'll get them! I'll teach them!' ... He loves the public, but not as people. The public is just The Public. It's a great amorphous mass to him; it needs to be bathed, it needs to be aired, it needs recreation, but not for personal reasons -- just to make it a better public." Now he began taking measures to limit use of his parks. He had restricted the use of state parks by poor and lower-middle-class families in the first place, by limiting access to the parks by rapid transit; he had vetoed the Long Island Rail Road's proposed construction of a branch spur to Jones Beach for this reason. Now he began to limit access by buses; he instructed Shapiro to build the bridges across his new parkways low -- too low for buses to pass. Bus trips therefore had to be made on local roads, making the trips discouragingly long and arduous. For Negroes, whom he considered inherently "dirty," there were further measures. Buses needed permits to enter state parks; buses chartered by Negro groups found it very difficult to obtain permits, particularly to Moses' beloved Jones Beach; most were shunted to parks many miles further out on Long Island. And even in these parks, buses carrying Negro groups were shunted to the furthest reaches of the parking areas. And Negroes were discouraged from using "white" beach areas -- the best beaches -- by a system Shapiro calls "flagging"; the handful of Negro lifeguards [...] were all stationed at distant, least developed beaches. Moses was convinced that Negroes did not like cold water; the temperature at the pool at Jones Beach was deliberately icy to keep Negroes out. When Negro civic groups from the hot New York City slums began to complain about this treatment, Roosevelt ordered an investigation and an aide confirmed that "Bob Moses is seeking to discourage large Negro parties from picnicking at Jones Beach, attempting to divert them to some other of the state parks." Roosevelt gingerly raised the matter with Moses, who denied the charge violently -- and the Governor never raised the matter again.

Lady Harris's Fool is a cornucopia of sacred images, many of which reveal themselves only after long meditation (and the aid of a magnifying glass). He bursts into midair of existence from behind three swirling rings that issue from and return to his heart. These are the three veils of negativity (Ain, Ain Soph, and Ain Soph Aur)23 that Qabalists teach gave birth to the singularity of creation. His satchel is filled with the entire universe in the form of planetary and zodiacal coins. The Fool is the Holy Spirit itself. The dove, symbol of the Holy Spirit; the butterfly, symbol of transformation; winged globe, symbol of Mercurial air; and the Egyptian vulture-goddess Mauf24 pour from the Holy Grail in the Fool's right hand. Like the Virgin Mary, Maut became impregnated by the spirit (breath) of the wind. “The whole picture,” Crowley tells us, “is a glyph of the creative light.

The fairy tale offers the child hope that someday the kingdom will be his. Since the child cannot settle for less, but does not believe that he can achieve this kingdom on his own, the fairy tale tells him that magic forces will come to his aid. This rekindles hope, which without such fantasy would be extinguished by harsh reality. Since the fairy tale promises the type of triumph the child wishes for, it is psychologically convincing as no "realistic" tale can be. And because it pledges that the kingdom will be his, the child is willing to believe the rest of what the fairy story teaches: that one must leave home to find one's kingdom; that it cannot be gained immediately; that risks must be taken, trials submitted to; that it cannot be done all by oneself, but that one needs helpers; and that to secure their aid, one must meet some of their demands. Just because the ultimate promise coincides with the child's wishes for revenge and a glorious existence, the fairy tale enriches the child's fantasy beyond compare.

Anyone who commits a crime, misrepresents the facts, or tells a lie may put himself in a situation that forces him to deal with cognitive dissonance. Generally, the person is well aware that doing those things is wrong, and therefore bad. Yet he likely doesn’t think of himself as a wrongdoer, or a bad person, so he’s forced to reconcile these conflicting beliefs. In an interrogation situation, the monologue serves as a means of aiding that reconciliation in a way that’s conducive to a confession, because it relieves the person of the mental discomfort that’s caused by the dissonance. The monologue is meant to prevent the person from focusing on the ramifications of the wrongdoing by keeping him in short-term thinking mode. We help him alleviate the pain he’s feeling by giving him a remedy: a convincing argument, strengthened by rationalization, minimization, and socialization, that resolves the conflict. The resolution allows him to acknowledge the bad act, without having to accept the premise that he’s a bad person.

As to the common people, ... one has to be hard with them and see that they do their work and that under the threat of the sword and the law they comply with the observance of piety, just as you chain up wild beasts. All our experience with history should teach us, when we look back, how badly human wisdom is betrayed when it relies on itself. Reason is the greatest enemy that faith has; it never comes to the aid of spiritual things, but -- more frequently than not -- struggles against the divine Word, treating with contempt all that emanates from God. Reason should be destroyed in all Christians. Reason is the Devil's greatest whore; by nature and manner of being she is a noxious whore; she is a prostitute, the Devil's appointed whore; whore eaten by scab and leprosy who ought to be trodden under foot and destroyed, she and her wisdom ... Throw dung in her face to make her ugly. She is and she ought to be drowned in baptism... She would deserve, the wretch, to be banished to the filthiest place in the house, to the closets.

I’m fine! Not hurt at all!” “Horseshit,” said the Angel. “You’re all over blood. There’s a first aid kit beneath your seat, Hot Sauce—” “Really I’m not. It can’t be my blood. It must be someone else’s. Maybe it’s tomato sauce. Who knows? please don’t worry about it.” Not, as Pyrrha would have said, her best effort. But maybe the rising pitch of hysteria in her voice convinced the Angel, because she only said, “I’ll check on you tomorrow. If you start to feel faint or get a fever, let someone know, all right?” “I will. I will. I promise.” The person in the driver’s seat muttered, “I can’t believe this.” “Yes?” said the Angel. “We’re those your dulcet tones making commentary?” “If people knew this was how you spent your time, Aim—” “They should hope to God they spend their own time half so usefully,” said the Angel wrathfully. “Pretending you can bandage bipeds? Teaching snot-nosed kids about particles?” “None of us have snot,” said Nona, deeply offended. Then she thought about it and said more truthfully, “Anyway it’s not Kevin’s fault.

Jonathan Trumbull, as Governor of Connecticut, in official proclamation: 'The examples of holy men teach us that we should seek Him with fasting and prayer, with penitent confession of our sins, and hope in His mercy through Jesus Christ the Great Redeemer.” Proclamation for a Day of Fasting and Prayer, March 9, 1774' Samuel Chase, while Chief Justice of Maryland,1799 (Runkel v Winemiller) wrote: 'By our form of government, the Christian religion is the established religion...' The Pennsylvania Supreme court held (Updegraph v The Commonwealth), 1824: 'Christianity, general Christianity, is and always has been a part of the common law...not Christianity founded on any particular religious tenets; not Christianity with an established church, but Christianity with liberty of conscience to all men...' In Massachusetts, the Constitution reads: 'Any every denomination of Christians, demeaning themselves peaceably, and as good subjects of the commonwealth, shall be equally under the protection of the law: and no subordination of any one sect or denomination to another shall ever be established by law.' Samuel Adams, as Governor of Massachusetts in a Proclamation for a Day of Fasting and Prayer, 1793: 'we may with one heart and voice humbly implore His gracious and free pardon through Jesus Christ, supplicating His Divine aid . . . [and] above all to cause the religion of Jesus Christ, in its true spirit, to spread far and wide till the whole earth shall be filled with His glory.' Judge Nathaniel Freeman, 1802. Instructed Massachusetts Grand Juries as follows: "The laws of the Christian system, as embraced by the Bible, must be respected as of high authority in all our courts... . [Our government] originating in the voluntary compact of a people who in that very instrument profess the Christian religion, it may be considered, not as republic Rome was, a Pagan, but a Christian republic." Josiah Bartlett, Governor of New Hampshire, in an official proclamation, urged: 'to confess before God their aggravated transgressions and to implore His pardon and forgiveness through the merits and mediation of Jesus Christ . . . [t]hat the knowledge of the Gospel of Jesus Christ may be made known to all nations, pure and undefiled religion universally prevail, and the earth be fill with the glory of the Lord.' Chief Justice James Kent of New York, held in 1811 (People v Ruggles): '...whatever strikes at the root of Christianity tends manifestly to the dissolution of civil government... We are a Christian people, and the morality of the country is deeply engrafted upon Christianity... Christianity in its enlarged sense, as a religion revealed and taught in the Bible, is part and parcel of the law of the land...

Yes, there is a human nature and that human nature is build for love and contact. It is build for connection, it is build for mutual protection, it is build for mutual aid. And when we rear people in base of all society on the lines that transgress those needs, we're gonna get exactly what we have today. Which is a society which is increasingly conflicted, increasingly fractured, increasingly disconnected and where human pathology is, despite all the advances of medicine, chronic human pathology is on the rise. Western medicine does not recognize that the pathologies are manifestations of our life, that diseases don't have a life of their own, that diseases express the life of the individual. And if that individual's life is changed, so can the disease in many, many cases. And furthermore, that human beings have an innate healing capacity. There is a healing capacity in all living beings, plant or animal. And along with the wonders and contributions of Western medicine we could do so much more if we actually respected and evoked and encouraged that healing capacity that is within the individual, which is very much connected to the emergence of the true self. Now, for that, you need the truth. That means, we actually have to look at what is going on. And there is so much denial in this society. My own profession is a prime example. The average doctor does not hear the information I gave you about asthma. They couldn't explain it, even though the physiology is straightforward. For all the trauma in this society, the average physician does not hear the word "trauma" in all their years of training. Not that they don't get a lecture, not that they don't get a course, they don't even hear the word, except in the physical sense, physical trauma. Teachers are not taught that the human child's brain is still developing and that the conditions for healthy brain development is the presence of nurturing and responsive adults. And that schools are not knowledge factories, they are places where human development needs to be nurtured. That's a very different proposition for an educational system. And the courts don't get it. The courts think that if a human is behaving badly, it is a choice they're making, therefore they need to be punished. For some strange reason, certain minority groups have to be punished more than the average, like in my country 5% of the population is native, and they are 25% of the jail population now. And of course when we ask the question if the science is straightforward — as I believe it to be — and the conclusions are as clear as I believe them to be, why don't we just embrace it and follow it and do something about it? Well.. the reason for that is obvious, because if everything I just said happens to be true, which I firmly believe to be true, and if it is.. everything would have to change. How we teach parents would have to change, how we treat family would have to change, how we support young parents would have to change, how we pass laws, how we educate people, how we run the economy. We have to do something different. Getting to that something different has to begin with an inquiry and I hope I've said enough to encourage you to continue on that path of inquiry.

THE INSTRUCTION OF PTAHHOTEP Part IV If you are mighty, gain respect through knowledge And through gentleness of speech. Don’t command except as is fitting, He who provokes gets into trouble. Don't be haughty, lest you be humbled, Don’t be mute, lest you be chided. When you answer one who is fuming, Avert your face, control yourself. The flame of the hot-heart sweeps across. He who steps gently, his path is paved. He who frets all day has no happy moment, He who’s gay all day can’t keep house. Don’t oppose a great man’s action. Don’t vex the heart of one who is burdened; If he gets angry at him who foils him, The ka will part from him who loves him. Yet he is the provider along with the god, What he wishes should be done for him. When he turns his face back to you after raging, There will be peace from his ka; As ill will comes from opposition,. So goodwill increases love. Teach the great what is useful to him, Be his aid before the people; If you Set his knowledge impress his lord, Your sustenance will come from his ka As the favorite's belly is filled. So your back will be clothed by it, And his help will be there sustain you. For your superior whom you love And who lives by it, He in turn will give you good support. Thus will love of you endure In the belly of those who love you, He is a ka who loves to listen. If you are a magistrate of standing. Commissioned to satisfy the many, Hew a straight line, When you speak don't lean to one side. Beware lest one complain: “Judges, he distorts the matter!” And your deed turns into a judgment (of you). If you are angered by misdeed. Lean toward a man account of his rightness; Pass it over, don’t recall it, Since he was silent to you the first day If you are great after having been humble, Have gained wealth after having been poor In the past, in a town which you know, Knowing your former condition. Do not put trust in your wealth, Which came to you as gift of god; So that you will not fall behind one like you, To whom the same has happened, Bend your back to your superior, Your overseer from the palace; Then your house will endure in its wealth. Your rewards in their right place. Wretched is he who opposes a superior, One lives as long as he is mild, Baring the arm does not hurt it Do not plunder a neighbor’s house, Do not steal the goods of one near you, Lest he denounce you before you are heard A quarreler is a mindless person, If he is known as an aggressor The hostile man will have trouble in the neighborhood. This maxim is an injunction against illicit sexual intercourse. It is very obscure and has been omitted here. If you probe the character of a friend, Don’t inquire, but approach him, Deal with him alone, So as not to suffer from his manner. Dispute with him after a time, Test his heart in conversation; If what he has seen escapes him, If he does a thing that annoys you, Be yet friendly with him, don’t attack; Be restrained, don’t let fly, Don’t answer with hostility, Neither part from him nor attack him; His time does not fail to come, One does not escape what is fated Be generous as long as you live, What leaves the storehouse does not return; It is the food to be shared which is coveted. One whose belly is empty is an accuser; One deprived becomes an opponent, Don’t have him for a neighbor. Kindness is a man’s memorial For the years after the function.

How the temptation to sin always aids our progress. You should know that the impulse to sin always brings great benefit for someone who is righteous. Now listen to this. Imagine two individuals, one of whom is the type of person who experiences little or no temptation while the other is the type who is much troubled by temptation. The mere presence of certain things rouses their outer self so that they are moved to anger, to vanity or to sensuality, according to the nature of the stimulus. But with their higher powers they remain steadfast and unmoved, and determined not to give in to their weakness, whether it be losing their temper or any other sin, and they strongly resist it. Perhaps it is a question of a weakness which is rooted in their own nature, just as certain people are irascible or vain or whatever but do not wish to commit the sin. These are far worthier of praise and deserving of a far greater reward, and are far nobler than the first type, for the perfection of virtue is born in struggle, as St Paul says: ‘virtue is perfected in weakness’ (2 Cor. 12:9). It is not being tempted to sin which is sinful, but consenting to sin; it is wanting to lose your temper which is sinful. In fact, if someone who is in the right state of mind had the power to make the temptation to sin go away, then they would not exercise that power, for without temptation we would be untried in all things and in all that we do, unaware of the dangers of things, and without the honour of battle, victory and reward. The assault and stimulation of vice bring virtue and our struggle’s reward. Temptation makes us work harder in the practice of virtue, and it drives us forcefully into the arms of virtue and is a sharp lash which teaches us vigilance and virtue; for the weaker someone is, the more they should arm themselves with strength and victory, since virtue, like vice, is a matter of the will.

Jung’s remarks about how in North Africa he “felt cast back many centuries to an infinitely more naïve world of adolescents who were preparing, with the aid of a slender knowledge of the Koran, to emerge from their original state of twilight consciousness” may seem politically incorrect from our oversensitive perspective, but they highlight the core insight of the trip. Although Jung knew a great deal about mythology and mythological thinking, his own thinking was decidedly Western and rational—he described himself as a “thorough Westerner”26—and in many ways, Jung was a typical “left-brainer,” with his detestation of “fantasy,” his formality and punctuality, his precision and need to be “scientific.” In his travels in North Africa, and later Taos and Central Africa, Jung was looking for signs of a consciousness not as differentiated from the unconscious matrix—what in the Seven Sermons he called “the Pleroma”—as ours, with its sharp distinction between conscious and unconscious. What Jung found in places such as Tunis, Sousse, Sfax, and the oasis city of Tozeur was a completely different sense of time. Coming from the land of cuckoo clocks and appointment books, this must have been a shock. Jung had entered a “dream of a static, age-old existence,” a kind of perpetual now, a condition associated with the right brain, which lacks a sense of time; there was none of the incessant activity that characterized even a relatively small city like Zürich. Jung enjoyed the contrast, which gave him an opportunity to entertain criticisms of modernity, a practice that would become something of a habit in later years, but he also felt this timelessness was threatened. Thinking of his pocket watch, “the symbol of Europe’s accelerated tempo,” Jung worried that the “god of time” and its demon, progress, would soon “chop into bits and pieces”—hours, minutes, seconds—the “duration” he sensed here and which was the “closest thing to eternity.

Father will bury us with both hands. He boasts of me to his so-called friends, telling them I’m the next queen of this kingdom. I don’t think he’s ever paid so much attention to me before, and even now, it is minuscule, not for my own benefit. He pretends to love me now because of another, because of Tibe. Only when someone else sees worth in me does he condescend to do the same. Because of her father, she dreamed of a Queenstrial she did not win, of being cast aside and returned to the old estate. Once there, she was made to sleep in the family tomb, beside the still, bare body of her uncle. When the corpse twitched, hands reaching for her throat, she would wake, drenched in sweat, unable to sleep for the rest of the night. Julian and Sara think me weak, fragile, a porcelain doll who will shatter if touched, she wrote. Worst of all, I’m beginning to believe them. Am I really so frail? So useless? Surely I can be of some help somehow, if Julian would only ask? Are Jessamine’s lessons the best I can do? What am I becoming in this place? I doubt I even remember how to replace a lightbulb. I am not someone I recognize. Is this what growing up means? Because of Julian, she dreamed of being in a beautiful room. But every door was locked, every window shut, with nothing and no one to keep her company. Not even books. Nothing to upset her. And always, the room would become a birdcage with gilded bars. It would shrink and shrink until it cut her skin, waking her up. I am not the monster the gossips think me to be. I’ve done nothing, manipulated no one. I haven’t even attempted to use my ability in months, since Julian has no more time to teach me. But they don’t believe that. I see how they look at me, even the whispers of House Merandus. Even Elara. I have not heard her in my head since the banquet, when her sneers drove me to Tibe. Perhaps that taught her better than to meddle. Or maybe she is afraid of looking into my eyes and hearing my voice, as if I’m some kind of match for her razored whispers. I am not, of course. I am hopelessly undefended against people like her. Perhaps I should thank whoever started the rumor. It keeps predators like her from making me prey. Because of Elara, she dreamed of ice-blue eyes following her every move, watching as she donned a crown. People bowed under her gaze and sneered when she turned away, plotting against their newly made queen. They feared her and hated her in equal measure, each one a wolf waiting for her to be revealed as a lamb. She sang in the dream, a wordless song that did nothing but double their bloodlust. Sometimes they killed her, sometimes they ignored her, sometimes they put her in a cell. All three wrenched her from sleep. Today Tibe said he loves me, that he wants to marry me. I do not believe him. Why would he want such a thing? I am no one of consequence. No great beauty or intellect, no strength or power to aid his reign. I bring nothing to him but worry and weight. He needs someone strong at his side, a person who laughs at the gossips and overcomes her own doubts. Tibe is as weak as I am, a lonely boy without a path of his own. I will only make things worse. I will only bring him pain. How can I do that? Because of Tibe, she dreamed of leaving court for good. Like Julian wanted to do, to keep Sara from staying behind. The locations varied with the changing nights. She ran to Delphie or Harbor Bay or Piedmont or even the Lakelands, each one painted in shades of black and gray. Shadow cities to swallow her up and hide her from the prince and the crown he offered. But they frightened her too. And they were always empty, even of ghosts. In these dreams, she ended up alone. From these dreams, she woke quietly, in the morning, with dried tears and an aching heart.

In the name of Allah, the Beneficent, the Merciful,  All praise is due to Allah, the Lord of the Worlds,  The Beneficent, the Merciful,  Master of this Day of Judgment in which we now live,  Thee do we serve and Thee do we beseech for thine aid.  Guide us on the right path,  The path upon which Thou hast bestowed favors,  Not the path upon which Thy wrath is brought down  Nor of those who go astray after they have heard Thy teaching  Say : He Allah is one God  Allah is He upon whom nothing is independent but  Upon whom we all depend  He neither begets nor is He begotten and none is like Him.  I bear witness there is none to be served but Allah,  And I bear witness that The Honorable Elijah Muhammad is  His True Servant and Last Apostle...Amen

As with most voluntary school integration programs, dispersal of the black children was the norm. In Portland, no more than forty-five black children were bused to any single elementary school, and white schools of four-hundred to five-hundred pupils received as few as four and in most instances only ten to fifteen black students. Brush Elementary, the all-white school Rist selected for daily observation, received about thirty black children. The principal, along with most of his all-white teaching staff, had never taught a black child. He hired a black school aide because he felt that most of the white students had never spoken to a black person. His lack of racial sensitivity was illustrated in a staff discussion about the collection of milk money, when he said, "I guess we had better not call it chocolate milk any longer. It would probably now be more appropriate to refer to it as black milk.

that repetition is, and always has been, at the heart of Christian worship, both within each act of worship and in the entire temporal progress of the year. Without it the process of embedding or ingraining truth cannot take place. Nor can the memory be liberated from always addressing the unfamiliar to absorb repeated sounds and words in a way which aids worship and renders the boredom that generally attaches to repetition creative, rather than tedious. Some of this, of course, requires practice, patience and technique to achieve. And good-quality teaching for worshippers on how to manage their emotional feelings and spiritual experiences (or lack of them) during worship, and how to use the liturgies which unfold around them, is pitifully rare.

Can we teach our officers to shoot too well? I don't think so. If we trained our officers in first aid, and everyone they treated survived, did we train them too well? If we trained our officers in driving, and they never had anymore accidents, did we train them too well? If someone must die in an armed encounter, let it be the subject who is initiating the hostile action, and not another officer.

God’s Spirit is most powerfully at work in us during emotional troughs, the “dry” times, not the “high” times. All the saints teach that. When the aid of feelings is removed, we can move forward only by heroic effort of our will. This

In 1993, Bill Clinton appointed Joycelyn Elders, an outspoken advocate of humane drug laws and abortion rights, as Surgeon General of the United States. The following year, at a United Nations conference on AIDS, Elders caused a scandal by voicing her support of teaching masturbation as part of sex education. It was a perfectly sane message, especially in the context of the AIDS epidemic. But so freighted was Elders’s simple advocacy of independent sexual pleasure, achievable without a partner and with no chance of procreation, that the president who had appointed her asked her to resign. It

In popular modern usage, the word grimoire refers specifically to a set of medieval European magickal texts (notebooks, journals, and teaching aids) that record that culture's form of practical magick. Their main focus is the summoning of spiritual entities (celestial and infernal) for various shamanic purposes.

It's an established fact that the very few naturally gifted "born teachers" are enormously more effective than the great mass of those in the teaching profession who teach with care and attention and even with good new ideas, but without the charisma and the flair that distinguish the best teachers as well as the best actors. In my ideal school of the future, children would assemble each afternoon for sports, music, and club activities that require group interaction. The mornings would be reserved for individual study, probably at home. The child would be in a private room in one-on-one interaction with a "tutor," the realistic, holographic presentation of an actual human being, one of the rare, inspiring, one-in-a-thousand superbly gifted teachers. Brief lectures, personally directed to the student, with lots of eye contact, would be aided by all possible tricks of costuming and special effects, but those lectures would have been staged as carefully as a dramatic movie

Numerous comments I faced included being told: “You smell like a fish. Didn’t your mother teach you to wash down there?” “You’re dumber than a bag of rocks” “Your name is AIDS Mandick. Do you like to suck dick?” “You ain’t got no backbone” “Do you even have any friends?” “You think you’re better than everyone” (due to my good grades) “You have it easy” (apparently war survivors qualify as having easy lives) And “Bitch I’mma fuck you up”. I also faced discrimination from people because they automatically assumed that all immigrants must have an accent. I did not have an accent because I came to America at the age of 7.

FOREWORD When Commander Perry opened up to the occidental world that shut-tight little island Kingdom, Japan, he did more than merely contact for our manufacturers a people who bought "Nifty Clothes," with two pair of pants. He gave us an insight into a world that was thoroughly organized and civilized long before Columbus discovered West where the East should have been. The Japanese learned much from the so-called civilized world, -but they taught us something we could never have learned from intercourse with any other nation. They gave our governmental forces of law and order a weapon that aided materially in the suppression of disorderly elements throughout our great cities. It took time, of course, to break down the prejudices that our early enforcement officers, in common with our then wild and wooly population, had against anything that was foreign. But when the great police forces of our largest metropolises realized that guns and billies alone would not be proof against big, burly lawbreakers, and that to instil respect in the hearts of "bruisers" they needed something other than armaments—pistols that could not be drawn fast enough,—they then discovered the wonder of Jiu-jitsu. They found that the wily little brown man depended on brain instead of brawn and that he had developed a Science and an Art that utilized another's strength to his own undoing. Strangely enough it was the layman who first appreciated the potential value of Jiu-jitsu. For many years before the Police Forces of our cities put a study of this Science into the training of every rookie policeman, there were physical culture experts in America who advocated the use of it by everyone who had any respect for physical prowess but who found the spirit more willing than the flesh. They showed that it needed no possession of unusual strength to overcome an opponent that depended entirely on his bulk and ferocious appearance to cow the meeker ones of the earth into submission. The Japanese, by the very fact of their small stature, are compelled to place more emphasis on strategy than on force. Thus they have thoroughly developed Jiu-jitsu and there is barely a saffron-hued tot in Japan that doesn't know something about the "Gentle-Art" as it is known. President Masaryk of Czechoslovakia, one of the world's greatest educators, who, together with millions of his enlightened and progressive countrymen, is a firm believer in "a strong mind in a strong body," sought to teach every schoolboy in his country some knowledge of the wisest of all physical sciences. While it does not itself develop and build muscle, it is an invaluable aid to the sensible use of the body. It is a form of wrestling that combines the cunning of the fox with the lithe grace and agility of the panther. It sharpens the brain and quickens the nerve centers. The man or woman who has self-respect must not sit by and permit our people to become a nation of spectators watching athletic specialists perform, while we become obese and ungainly applauders. Jiu-jitsu gives the man, woman and child, denied by nature a great frame, the opportunity to walk without fear, to resist successfully the bullies of their particular world, and the self-confidence which only a "well-armed" athlete can have. By its use, differences in weight, height and reach are practically wiped out, so that he who knows, may smilingly face superior odds and conquer.

And we have to remember,” she said, “Martin suffers from a handicap. We have to make allowances.” The handicap to which Mrs. Högfors referred was deafness. Martin was hearing-impaired, and had been so since puppyhood. Ulf had first discovered this when taking Martin, as a young dog, for a walk in the park near his flat. Two troublesome youths, who had been setting off firecrackers, tossed one so that it landed immediately behind Martin. The resulting explosion had no effect on Martin, who sauntered on unperturbed. Ulf had been surprised by this, given the sensitivity of most dogs to fireworks, and had arranged for Martin to be examined by the local vet. Ulf’s suspicions were confirmed: Martin was unable to hear anything, even with the temporary assistance of a special canine hearing aid that the vet inserted in his ear. “There’s not much we can do,” said the vet. “You’re going to have to watch him on the roads. He won’t hear cars, you know.” That was a danger, of course, but Ulf found it possible to avoid the more serious consequences of Martin’s deafness by remembering that for a dog, smell is more than capable of compensating for lack of hearing. So, rather than call Martin for his dinner—as most dog owners would do—he would open a can of dog food and then blow across the open top, wafting the smell off to Martin’s attentive nose. Similarly, when it was time for Martin to be taken for a walk, Ulf would wave his leash about in the air, allowing Martin to catch a whiff of the leather and to come bounding up for the outing. These techniques had worked well enough, but then a chance remark by the vet had led Ulf to adopt a whole new approach to Martin’s handicap. “It’s a pity,” said the vet, “that nobody’s ever thought of teaching dogs to lip-read.

no one has hurt the Athenian Empire more than the malicious Mytilenians, he says, they are deliberately aggressive, have aided the enemy, and would happily kill every one of us if they could.

All sutras claim to be the teachings of the Buddha, yet they were all were written down much later. Even the earliest sutras, the ones that make up the Pali Canon of the Theravada Buddhist tradition, which has thrived in Sri Lanka and Southeast Asia, were first written down four centuries after the Buddha died. The sutras that form the scriptural basis of the Mahayana Buddhist tradition, which has thrived in Central and East Asia, were composed starting in the first century bce, many being translated from Sanskrit into Chinese by the end of the second century of the Common Era. When these scriptures were brought from India to China, the different schools of Chinese Buddhism distinguished themselves from one another by claiming that one sutra or another is the pinnacle of the Buddha's teaching. The Zen school, however, is different. While Zen Buddhists do study and chant many sutras and other texts, the Zen school is unique in that it does not claim to be based on any written teachings at all; rather, it is based on the Buddha's actual experience of enlightenment. This experience of enlightenment is aid to be attainable by all human beings, insofar as the Buddha-nature or Buddha-mind is universal. In other words, all human beings have the same underlying nature and mind as the Buddha. Yet this Buddha-nature or Buddha-mind must be realized, awakened to, and actualized, and the best method for doing so is the one that the Buddha himself used: meditation.

Memory Recognizing the value of an alert mind and an alert memory, I will encourage mine to become alert by taking care to impress it clearly with all thoughts I wish to recall and by associating those thoughts with related subjects which I may call to mind frequently. Subconscious Mind Reorganizing the influence of my subconscious mind over my power of will, I shall take care to submit to it a clear and definite picture of my major purpose in life and all minor purposes leading to my major purpose, and I shall keep this picture constantly before my subconscious mind by repeating it daily! Imagination Recognizing the need for sound plans and ideas for the attainment of my desires, I will develop my imagination by calling upon it daily for help in the formation of my plans. Emotion Realizing that my emotions are both positive and negative, I will form daily habits which will encourage the development of the positive emotions and aid me in converting the negative emotions into some form of useful action. Reason Recognizing that my positive and negative emotions may be dangerous if they are not guided to desirable ends, I will submit all my desires, aims, and purposes to my faculty of reason, and I will be guided by it in giving expression to these. Conscience Recognizing that my emotions often err in their over-enthusiasm, and my faculty of reason often is without the warmth of feeling that is necessary to enable me to combine justice with mercy in my judgments, I will encourage my conscience to guide me as to what is right and wrong, but I will never set aside the verdicts it renders, no matter what may be the cost of carrying them out. Willpower The power of will is the supreme court over all other departments of my mind. I will exercise it daily when I need the urge to action for any purpose, and I will form habits designed to bring the power of my will into action at least once daily.

This story teaches us the potency of Holy Mass and the guilt of despising it. It ought to inspire us with the firmest confidence so that we may follow the injunction of St. Paul: "Let us go, therefore, with confidence to the throne of grace that we may obtain mercy, and find grace in seasonable aid." (Heb. 4:16) What is the throne of grace which the Apostle exhorts us to approach? It is the sacred altar whereon the Lamb of God is immolated, whereon He gives His Life for us that we may find grace and mercy. We ought to go daily to this throne of grace to implore help in our necessity. We ought to go with devotion, reverence and confidence, for it is a throne of grace, not of vengeance; a throne of mercy, not of justice; a throne where we shall find aid and shall meet with no rebuff.

Nor can it be argued that God must sit back to give us the chance to do good. For that is not how good people act. Therefore, a “good” God can never have such an excuse. Imagine it. You can heal someone of AIDS. You have the perfect cure sitting in your closet. And you know it. But you do nothing, simply to allow scientists the chance to figure out a cure by themselves—even if it takes so long that billions of people must suffer miserably and die before they get it right. In what world would that ever be the right thing to do? In no world at all. When we have every means safely at our disposal, we can only tolerate sitting back to let others do good when others are actually doing good. In other words, if misery is already being alleviated, perhaps even at our very urging, then obviously we have nothing left to do ourselves. But it would be unbearable, unconscionable, outright immoral to hide the cure for AIDS just to teach everyone a lesson. That is not how a good person could or ever would behave.

However, the invocation of the Devil’s name in Isobel’s verbal charms can be explained by a combination of two theories. The first being that this was the Folk Devil, fairy characters viewed by clergy as their Devil or "wee devils. The second theory being that Isobel was calling upon the biblical Devil to aid in harmful magic. In Scotland, unlike some other countries in the British Isles, most of the accounts where accused witches laid claim that their powers or charms were given unto them by the ‘gude nichtbouries’, or fairies than “muckle black deil”, or the devil-like their other Celtic neighbours. The 19th-century anthropologist Andrew Lang stated that witches who suffered at Presbyterian hands were merely narrators of fairy stories who trafficked with the dead (or fairies) and from them won medicinal recipes for cures. In Scotland, the fairy-faith has always been a strong backbone in the animistic beliefs of the people, especially in the gaidhealtachd or Gaelic-speaking areas of Scotland where they are called the sìth, sleagh maith or daoine beaga. In fact, during the whole witch-craze, which spread across Scotland, the Gaelic areas to the west had fewer accounts of people being charged with witchcraft. All classes of society during Isobel’s time held belief in the fairies, most with great fear but others were concerned with the gifts the fairies could bestow or teach.

Although the making of a religion of one’s own can be satisfying, it can progress further and faster with the aid of the spiritual traditions. Your own spiritual path risks being too personal and limited. What resources do you have compared to the traditions that have thought of things you will never consider? They have refined ideas and images and teachings and moral guidelines expressed in elegant and inspiring ways. They have produced spiritual beauty of a kind no single person could ever create. Read Emerson’s journals and you find that he was reading Hafiz for months, and Thoreau’s homespun spiritual insights come wrapped in references from the Western and Eastern traditions.

Tradition as a Resource Although the making of a religion of one’s own can be satisfying, it can progress further and faster with the aid of the spiritual traditions. Your own spiritual path risks being too personal and limited. What resources do you have compared to the traditions that have thought of things you will never consider? They have refined ideas and images and teachings and moral guidelines expressed in elegant and inspiring ways. They have produced spiritual beauty of a kind no single person could ever create. Read Emerson’s journals and you find that he was reading Hafiz for months, and Thoreau’s homespun spiritual insights come wrapped in references from the Western and Eastern traditions.

Buddha, Confucius, or Socrates can bring us good teaching, moral excellence, and religious philosophy. For this they may be commended as rendering help and aid to humanity. But Jesus Christ is different: He brings us Himself as our Life.

Francine’s face. “We don’t really use the word ‘teaching’,” she said, using her fingers to form quotation marks. “We train NGO leaders to better manage their organizations.” “Right,” I said, although still not certain how “teaching” was different from “training”. Maybe I wasn’t so smart, after all. “We facilitate staff to be better project managers, financial managers, better people managers.” Francine leaned into the desk to emphasize the word “facilitate”. “And we facilitate organizations to develop long-term strategies, to create sound work plans, and to evaluate their programs. Among other things, of course. So our role is that of a facilitator, not a teacher, as such.” I’d never heard the word “facilitate” used so many times in the same breath. Back then, I had no idea how many times I, myself, would breathlessly use that word during my work in Africa.

Theology is not superior to the Gospel. It exists to aid the preaching of salvation. Its business is to make the essential facts and principles of Christianity so simple and clear, so adequate and mighty, that all who preach or teach the Gospel, both ministers and laymen, can draw on its stores and deliver a complete and unclouded Christian message.

wasn’t kind, life didn’t work.   The hero noticed that whenever he gave something or someone his full attention, love flowed, and then he was happy and others were happy.   The hero noticed that love is receptive and patient, and when he was receptive and patient, others loved him and came to his aid.   The hero noticed that when he did what he loved doing, he was happy and he became better at it easily.   The hero noticed that when he was loving and happy, others were attracted to him and wanted to be around him and be good to him.   The hero noticed that when he behaved lovingly, he was happy, and when he didn’t behave lovingly, he wasn’t happy.   The hero noticed that when he forgave others, he stopped suffering and was able to move on and love again.   The hero also noticed that when he forgave himself, he was able to move on and love himself again.   The hero noticed that giving love felt better than receiving it.   The hero noticed that he could choose to love anyone or anything, and then love would flow from him. He learned there was a fountain of love available within himself, which never went dry. And so he realized that feeling loving and therefore feeling happy was always in his power.

Today, community service is sometimes used as a patch to cover over inarticulateness about the inner life. Not long ago, I asked the head of a prestigious prep school how her institution teaches its students about character. She answered by telling me how many hours of community service the students do. That is to say, when I asked her about something internal, she answered by talking about something external. Her assumption seemed to be that if you go off and tutor poor children, that makes you a good person yourself. And so it goes. Many people today have deep moral and altruistic yearnings, but, lacking a moral vocabulary, they tend to convert moral questions into resource allocation questions. How can I serve the greatest number? How can I have impact? Or, worst of all: How can I use my beautiful self to help out those less fortunate than I? The atmosphere at Hull House was quite different. The people who organized the place had a specific theory about how to build character, equally for those serving the poor and for the poor themselves. Addams, like many of her contemporaries, dedicated her life to serving the needy, while being deeply suspicious of compassion. She was suspicious of its shapelessness, the way compassionate people tended to ooze out sentiment on the poor to no practical effect. She also rejected the self-regarding taint of the emotion, which allowed the rich to feel good about themselves because they were doing community service. “Benevolence is the twin of pride,” Nathaniel Hawthorne had written. Addams had no tolerance for any pose that might put the server above those being served. As with all successful aid organizations, she wanted her workers

To teach our children is a personal duty; we cannot delegate it to Sunday School Teachers, or other friendly aids, these can assist us, but cannot deliver us from the sacred obligation;

I want to hold her. I want to sit her on my lap and read her Christopher Robin and Dr. Seuss. I want to brush her hair and teach her about toothpaste and put Band-Aids on her knees. I want to hug her in the sunset in a room full of puppies while the band plays “Happy Birthday,” and watch her grow up into wonderful beautiful cancer-curing symphony-writing adulthood, and to do that I cannot be who I have always been—and that is fine with me, because I realize one more important thing. I don’t want to be Dark Dexter anymore. The thought is not so much a shock as a completion. I have lived my life moving in one direction and now I am there. I don’t need to do those things anymore. No regrets, but no longer necessary. Now there is Lily Anne and she trumps all that other dancing in the dark. It is time to move on, time to evolve! Time to leave Old Devil Dexter behind in the dust. That part of me is complete, and now— Now

He needed to focus. They were going to the range today and he couldn’t be thinking about her like this if he was trying to teach her how to shoot. “Where’s your IFAK?” Emily frowned. Reza almost laughed at the expression on her face. She was priceless. “My what?” He kept forgetting she didn’t speak the language. “Your first aid kit? Where is it?” He pulled his thoughts back from the brink of inappropriateness as she leaned forward on her knees. “Do you have any idea what you’re looking for?” he asked, his voice rough. She looked back over her shoulder and Reza’s entire body tightened. She had no fucking idea how sexy she was at that moment, army uniform and all. She knelt in front of him, pushing up on her knees with a frustrated sound. “I have no idea.” His gaze dropped to her lips, parted in frustration. She was there, just there. And Reza surrendered to the temptation. He leaned in. Slowly, so that she could back away if she wanted to. Slowly, so as not to frighten her off. Slowly, until his top lip brushed hers. A gentle nudge. A hesitant question. And her soft, yielding answer as her bottom lip opened, just a little, just enough as she leaned in, opening to his touch. He’d done stupid things in his life before and he would do stupid things again. Of that much he was certain. But his brain didn’t register the movement as stupid.

CONTENTS Preface CHAPTER I PAGE V How Diana gave Birth to Arabia (Herodias) Of the sufferings of Mankind, and how Diana sent Aradia on earth to relieve them by teaching resistance and Sorcery—Poem addressed to Mankind—How to invoke Diana or Aradia, CHAPTER II The Sabbat—Treguenda or Witch-Meeting . 8 How to consecrate the supper—Conjuration of the meal and of Salt—Invocation to Cain—Conjuration of Diana and to Aradia, CHAPTER III How Diana made the Stars and the Rain i8 CHAPTER IV The Charm of the Stones consecrated to Diana—The Incantation of Perforated Stones—The Spell or Conjuration of the Round Stone . 21 PAGE CHAPTER V The Conjuration of the Lemon and Pins—Incantation TO Diana 29 CHAPTER VI A Spell to Win Love 35 CHAPTER VII To Find or Buy anything, or to have Good Fortune thereby 38 CHAPTER VIII To HAVE A Good Vintage and very Good Wine BY THE Aid of Diana 44 CHAPTER IX Tana and Endamone, or Diana and Endymion 51 CHAPTER X Madonna Diana 61 A Legend of Cettardo, and how Diana appeared with ten Bridesmaids to give away a Bride—Incantation to Diana for a Wedding. CHAPTER XI The House of the Wind 65 Showing how Diana rescued a Lady from Death at the Honse of the Wind in Volterra. PAGE CHAPTER XII Tana or Diana, the Moon-Goddess ... 72 CHAPTER XIII Diana and the Children 78 CHAPTER XIV The Goblin Messengers of Diana and Mercury 86 CHAPTER XV Laverna 89 APPENDIX loi ARADIA OR THE GOSPEL OF THE WITCHES CHAPTER

Simone Simmons Simone Simmons works as an energy healer, helping her patients through empowering them rather than creating a dependency on the healer. She specializes in absent healing, mainly with sufferers of cancer and AIDS. She met Diana four years before her death when the Princess came to her for healing, and they became close friends. In 2005, Simone wrote a book titled Diana: The Last Word. The most important thing I did with Diana over the four years I knew her well, when we met almost every day and spent hours on the telephone, was to teach her how to heal. This enabled her to bring real comfort to the many hundreds and thousands of seriously ill people she met. Nothing was too lowly or demanding for her to tackle. She embraced people suffering from leprosy and AIDS. She cuddled the wounded and the sick. Diana was so committed to her work that she learned to channel her remarkable gift as a healer to aid the afflicted. It was while I was teaching her to meditate that I started to train her to channel her energies toward those she was in contact with. She picked this up very quickly, and once she got the knack of it, she used to practice on her sons, William and Harry, her friends, and the people she met through her charity work. She was a tactile person and told me that when she was a child, she would always snuggle up to whoever was reading her a bedtime story, as she liked the feeling of human contact. On her visits to hospices and hospitals, she would hold the people’s hands and look directly into their eyes so they could feel her love and energy flowing forth. She explained, “Nothing gives me greater joy than trying to help the most vulnerable members of society. It’s my one real goal in life--a destiny.

The first distinctive of the Biblical Gospel over against the message taught by Rome was the role of God. Rather than God simply providing a way of salvation, the Reformers discovered that the Bible taught that God actually saved men. That is, rather than salvation being dependent upon men’s striving to take advantage of the plan made available by God, the real Gospel taught that God was able to save men independent of any action on man’s part. God, the Reformers taught, was absolutely sovereign in the matter of salvation. He had, from time immemorial, chosen, elected, predestined to save certain men and bring them into fellowship with Himself, and, since God will never fail to do that which He purposes, those whom God has chosen will be saved! Rather than a man-centered message that made the operative factor man and man’s will and decisions, the Bible presented a God-centered message in line with the words of the Psalmist, “Our God is in heaven; He does whatever pleases Him” (Psalm 115:3). Next, the Reformers found that the Biblical teaching about man was very different than the elaborate system worked out by medieval theologians such as Thomas Aquinas. They found that sin had affected all of man, to the point that Paul could say, “There is none righteous, there is none who understands, there is not one who seeks after God” (Romans 3:10-11). This meant that even man’s will was enslaved to evil, incapable of seeking after God or doing right. Outside of the sovereign work of God by the Holy Spirit, man was utterly helpless to even will to be saved, let alone be saved through whatever system of works, ceremonies, penances, etc. that might be presented. “And you, being dead in your transgressions...” (Eph. 2:1) is how the Apostle expressed it. Dead in sin, not just wounded by sin, deprived of some original righteousness by sin, hindered by sin. This was a radical concept in that day, for it clearly meant that all the “aids” or “helps” that could possibly be concocted would be of no avail to someone who is dead! No amount of sacraments could help a dead person—God had to act first to bring spiritual life. This also meant that faith and repentance had to be gifts of God, for they were not within the ability of sinful man.

and at as after an add act adjective answer ask am animal ant ax Africa Medial that can had back last has than man hand plant began stand black happen fast apple /a/ LONG A, OPEN SYLLABLE RULE Initial able acre agent apron Asia apex April Medial paper lady baby radio crazy labor lazy flavor tomato navy station basic label equator relation vapor enable volcano vibration basis hazy potato ladle vacation tablecloth table /a/ LONG A, FINAL E RULE Initial ate age ache ale ape ace Medial make made face same came state late tale place name wave space gave base plane game shape baseball spaceship racetrack shapeless cake /a/ LONG A, AI DIGRAPH Initial aim aid ailment ail Medial rain train wait tail chain jail mail pain sail strait afraid brain claim detail explain fail gain main obtain paid remain wait plain laid faint grain rail nail See also List 7, Suggested Phonics Teaching Order; List 8, Phonics Research Basis. // LONG A, AY DIGRAPH Medial always mayor layer maybe gayly haystack wayside payment rayon jaywalk player daylight Final day say away play may today pay gray bay stay birthday highway repay anyway way pray lay gay hay crayon

And I was cooking for three, and teaching, and taking care of a man who’d just collapsed in my house; learning to cook like June Cleaver didn’t exactly seem an option.

For as the devil bitterly hates this leaf and the word of God, so does he also those who teach and hear it, and he persecutes such, aided by all the powers of the world.

Disraeli’s perceptive remark that: ‘The European talks of progress because by the aid of a few scientific discoveries he has established a society which has mistaken comfort for civilisation.’ The

Zach is part of an exploding movement of social entrepreneurs who offer new approaches to supporting women in the developing world. Aid workers function in the context of an aid bureaucracy, while social entrepreneurs create their own context by starting a new organization, company, or movement to address a social problem in a creative way. Social entrepreneurs tend not to have the traditional liberal suspicion of capitalism, and many charge for services and use a business model to achieve sustainability. Social entrepreneurs are not content just to give a fish or teach how to fish. They will not rest until they have revolutionized the fishing industry.