Temples Related Quotes

No matter how old you are now. You are never too young or too old for success or going after what you want. Here’s a short list of people who accomplished great things at different ages 1) Helen Keller, at the age of 19 months, became deaf and blind. But that didn’t stop her. She was the first deaf and blind person to earn a Bachelor of Arts degree. 2) Mozart was already competent on keyboard and violin; he composed from the age of 5. 3) Shirley Temple was 6 when she became a movie star on “Bright Eyes.” 4) Anne Frank was 12 when she wrote the diary of Anne Frank. 5) Magnus Carlsen became a chess Grandmaster at the age of 13. 6) Nadia Comăneci was a gymnast from Romania that scored seven perfect 10.0 and won three gold medals at the Olympics at age 14. 7) Tenzin Gyatso was formally recognized as the 14th Dalai Lama in November 1950, at the age of 15. 8) Pele, a soccer superstar, was 17 years old when he won the world cup in 1958 with Brazil. 9) Elvis was a superstar by age 19. 10) John Lennon was 20 years and Paul Mcartney was 18 when the Beatles had their first concert in 1961. 11) Jesse Owens was 22 when he won 4 gold medals in Berlin 1936. 12) Beethoven was a piano virtuoso by age 23 13) Issac Newton wrote Philosophiæ Naturalis Principia Mathematica at age 24 14) Roger Bannister was 25 when he broke the 4 minute mile record 15) Albert Einstein was 26 when he wrote the theory of relativity 16) Lance E. Armstrong was 27 when he won the tour de France 17) Michelangelo created two of the greatest sculptures “David” and “Pieta” by age 28 18) Alexander the Great, by age 29, had created one of the largest empires of the ancient world 19) J.K. Rowling was 30 years old when she finished the first manuscript of Harry Potter 20) Amelia Earhart was 31 years old when she became the first woman to fly solo across the Atlantic Ocean 21) Oprah was 32 when she started her talk show, which has become the highest-rated program of its kind 22) Edmund Hillary was 33 when he became the first man to reach Mount Everest 23) Martin Luther King Jr. was 34 when he wrote the speech “I Have a Dream." 24) Marie Curie was 35 years old when she got nominated for a Nobel Prize in Physics 25) The Wright brothers, Orville (32) and Wilbur (36) invented and built the world's first successful airplane and making the first controlled, powered and sustained heavier-than-air human flight 26) Vincent Van Gogh was 37 when he died virtually unknown, yet his paintings today are worth millions. 27) Neil Armstrong was 38 when he became the first man to set foot on the moon. 28) Mark Twain was 40 when he wrote "The Adventures of Tom Sawyer", and 49 years old when he wrote "Adventures of Huckleberry Finn" 29) Christopher Columbus was 41 when he discovered the Americas 30) Rosa Parks was 42 when she refused to obey the bus driver’s order to give up her seat to make room for a white passenger 31) John F. Kennedy was 43 years old when he became President of the United States 32) Henry Ford Was 45 when the Ford T came out. 33) Suzanne Collins was 46 when she wrote "The Hunger Games" 34) Charles Darwin was 50 years old when his book On the Origin of Species came out. 35) Leonardo Da Vinci was 51 years old when he painted the Mona Lisa. 36) Abraham Lincoln was 52 when he became president. 37) Ray Kroc Was 53 when he bought the McDonalds Franchise and took it to unprecedented levels. 38) Dr. Seuss was 54 when he wrote "The Cat in the Hat". 40) Chesley "Sully" Sullenberger III was 57 years old when he successfully ditched US Airways Flight 1549 in the Hudson River in 2009. All of the 155 passengers aboard the aircraft survived 41) Colonel Harland Sanders was 61 when he started the KFC Franchise 42) J.R.R Tolkien was 62 when the Lord of the Ring books came out 43) Ronald Reagan was 69 when he became President of the US 44) Jack Lalane at age 70 handcuffed, shackled, towed 70 rowboats 45) Nelson Mandela was 76 when he became President

During last night’s insomnia, as these thoughts came and went between my aching temples, I realised once again, what I had almost forgotten in this recent period of relative calm, that I tread a terribly tenuous, indeed almost non-existent soil spread over a pit full of shadows, whence the powers of darkness emerge at will to destroy my life…

The manner in which the Americans are subdivided into sects also conflicts with any commendable desire that may exist to build glorious temples in honor of the Deity: and convenience is more consulted than taste, perhaps, in all that relates to ecclesiastical architecture. Nevertheless,

The easiest words for an autistic child to learn are nouns, because they directly relate to pictures. Highly verbal autistic children like I was can sometimes learn how to read with phonics. Written words were too abstract for me to remember, but I could laboriously remember the approximately fifty phonetic sounds and a few rules.

Men grow mighty under the results of temple service; women grow strong under it; the community increases in power; until the devil has less influence than he ever had before. The opposition to truth is relatively smaller if the people are engaged actively in the ordinances of the temple.

He was a specialist in Feng Shui; that is to say, he was consulted as to the correct ubication and orientation of houses and temples, in relation to the spirits of wind and water.

Our whole image of wolf packs and alphas is completely wrong. Instead, wolves live the way people do:7 in families made up of a mom, a dad, and their children. Sometimes an unrelated wolf can be adopted into a pack, or one of the mom’s or dad’s relatives is part of the pack (the “maiden aunt”), or a mom or dad who has died could be replaced by a new wolf. But mostly wolf packs are just a mom, a dad, and their pups.

She trained the girls in her Girl Scout troop to believe that they could be anything, and she went to lengths to prevent negative stereotypes of their race from shaping their internal views of themselves and other Negroes. It was difficult enough to rise above the silent reminders of Colored signs on the bathroom doors and cafeteria tables. But to be confronted with the prejudice so blatantly, there in that temple to intellectual excellence and rational thought, by something so mundane, so ridiculous, so universal as having to go to the bathroom...In the moment when the white women laughed at her, Mary had been demoted from professional mathematician to a second-class human being, reminded that she was a black girl whose piss wasn't good enough for the white pot.

tu es noeud de relations et rien d'autre. Et tu existes par tes liens. Tes liens existent par toi. Le temple existe par chacune des pierres. (chapitre CLXXV)

The hell is not something which is full of trash, because one can adjust and find comfort in trash after some time. The hell is when our little temple of purity gets surrounded by trash.

In the past when I was younger my friends and relations had known what to do with me: some of them used to advise me to volunteer for the army, others to get a job in a pharmacy, and others in the telegraph department; now that I am over twenty-five, that grey hairs are beginning to show on my temples, and that I have been already in the army, and in a pharmacy, and in the telegraph department, it would seem that all earthly possibilities have been exhausted, and people have given up advising me, and merely sigh or shake their heads.

Mind says, “Wherever you see a temple or something related to god, bow down.” Mind wants to be the authority that decides what is godly and what is not. God says, “Wherever you bow down in egolessness, there is me and my temple.

O Solon, Solon, you Hellenes are but children. [...] There is no old doctrine handed down among you by ancient tradition nor any science which is hoary with age, and I will tell you the reason behind this. There have been and will be again many destructions of mankind arising out of many causes, the greatest having been brought about by earth-fire and inundation. Whatever happened either in your country or ours or in any other country of which we are informed, any action which is noble and great or in any other way remarkable which has taken place, all that has been inscribed long ago in our temple records, whereas you and other nations did not keep imperishable records. And then, after a period of time, the usual inundation visits like a pestilence and leaves only those of you who are destitute of letters and education. And thus you have to begin over again as children and know nothing of what happened in ancient times either among us or among yourselves.' 'As for those genealogies of yours which you have related to us, they are no better than tales of children; for in the first place, you remember one deluge only, whereas there were a number of them. And in the next place there dwelt in your land, which you do not know, the fairest and noblest race of men that ever lived of which you are but a seed or remnant. And this was not known to you because for many generations the survivors of that destruction made no records.' [Spoken by a priest of Egypt]

Yes, yes, it ended in my corrupting them all! How it could come to pass I do not know, but I remember it clearly. The dream embraced thousands of years and left in me only a sense of the whole. I only know that I was the cause of their sin and downfall. Like a vile trichina, like a germ of the plague infecting whole kingdoms, so I contaminated all this earth, so happy and sinless before my coming. They learnt to lie, grew fond of lying, and discovered the charm of falsehood. Oh, at first perhaps it began innocently, with a jest, coquetry, with amorous play, perhaps indeed with a germ, but that germ of falsity made its way into their hearts and pleased them. Then sensuality was soon begotten, sensuality begot jealousy, jealousy—cruelty . . . Oh, I don't know, I don't remember; but soon, very soon the first blood was shed. They marvelled and were horrified, and began to be split up and divided. They formed into unions, but it was against one another. Reproaches, upbraidings followed. They came to know shame, and shame brought them to virtue. The conception of honour sprang up, and every union began waving its flags. They began torturing animals, and the animals withdrew from them into the forests and became hostile to them. They began to struggle for separation, for isolation, for individuality, for mine and thine. They began to talk in different languages. They became acquainted with sorrow and loved sorrow; they thirsted for suffering, and said that truth could only be attained through suffering. Then science appeared. As they became wicked they began talking of brotherhood and humanitarianism, and understood those ideas. As they became criminal, they invented justice and drew up whole legal codes in order to observe it, and to ensure their being kept, set up a guillotine. They hardly remembered what they had lost, in fact refused to believe that they had ever been happy and innocent. They even laughed at the possibility o this happiness in the past, and called it a dream. They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused. They answered me: "We may be deceitful, wicked and unjust, we know it and weep over it, we grieve over it; we torment and punish ourselves more perhaps than that merciful Judge Who will judge us and whose Name we know not. But we have science, and by the means of it we shall find the truth and we shall arrive at it consciously. Knowledge is higher than feeling, the consciousness of life is higher than life. Science will give us wisdom, wisdom will reveal the laws, and the knowledge of the laws of happiness is higher than happiness.

Cynthia Parker had starved herself to death when she was returned to her white relatives. So had Temple Friend. Other returned captives had become alcoholics, solitaries, strange people. They were all odd, the returned captives. All peculiar with minds oddly formed, never quite one thing or another. As Doris had said back in Spanish Fort, all those captured as children and returned were restless and hungry for some spiritual solace, abandoned by two cultures, dark shooting stars lost in the outer heavens.

Philemon counselled with old Baucis first; and then discovered to the listening Gods their hearts' desire, ‘We pray you let us have the care of your new temple; and since we have passed so many years in harmony, let us depart this life together— Let the same hour take us both—I would not see the tomb of my dear wife; and let me not be destined to be buried by her hands!’ At once their wishes were fulfilled. So long as life was granted they were known to be the temple's trusted keepers, and when age had enervated them with many years, as they were standing, by some chance, before the sacred steps, and were relating all these things as they had happened, Baucis saw Philemon, her old husband, and he, too, saw Baucis, as their bodies put forth leaves; and while the tops of trees grew over them, above their faces, — they spoke each to each; as long as they could speak they said, ‘Farewell, farewell, my own’—and while they said farewell; new leaves and branches covered both at once.

They retained only the faintest recollection of what they had lost and had no desire to believe that they had once been innocent and happy. They derided the mere possibility of this former felicity of theirs and termed it a day-dream. They could not even picture it to themselves in images and forms, but strange and wondrous to relate, having lost any credence in their former happiness, calling it a fairy tale, they so longed to be innocent and happy once more, all over again that, childlike, they fell down before this, their heart's desire, deified it, built temples, and began to worship their own idea, their own 'desire', and tearfully bowed before it in adoration, while at the same time utterly discounting its feasibility or the possibility of its realization. However, had it ever become possible for them to return to the state of happy innocence they had lost, and if someone could have shown it to them again and asked if they wanted to return to it, they would certainly have refused.

The right relation between prayer and conduct," wrote Archbishop Temple, "is not that conduct is supremely important and prayer may help it, but that prayer is supremely important and conduct tests it.

Swine are held by the Egyptians to be unclean beasts. In the first place, if an Egyptian touches a hog in passing, he goes to the river and dips himself in it, clothed as he is; and in the second place, swineherds, though native born Egyptians, are alone of all men forbidden to enter any Egyptian temple; nor will any give a swineherd his daughter in marriage, nor take a wife from their women; but swineherds intermarry among themselves. [2] Nor do the Egyptians think it right to sacrifice swine to any god except the Moon and Dionysus; to these, they sacrifice their swine at the same time, in the same season of full moon; then they eat the meat. The Egyptians have an explanation of why they sacrifice swine at this festival, yet abominate them at others; I know it, but it is not fitting that I relate it. [3] But this is how they sacrifice swine to the Moon: the sacrificer lays the end of the tail and the spleen and the caul together and covers them up with all the fat that he finds around the belly, then consigns it all to the fire; as for the rest of the flesh, they eat it at the time of full moon when they sacrifice the victim; but they will not taste it on any other day. Poor men, with but slender means, mold swine out of dough, which they then take and sacrifice. (2:47)

From thirty-five to forty-two, a new step, a new door opens. If up to the age of thirty-five you have felt deep harmony, an orgasmic feeling, and you have discovered meditation through it, then from thirty-five to forty-two you will help each other go more and more into that meditation without sex, because at this point sex starts looking childish, juvenile. The age of forty-two is the time when a person should be able to know exactly who he is. From forty-two to forty-nine he goes deeper and deeper into meditation, more and more into himself, and helps the partner in the same way. The partners become friends. There is no more “husband” and no more “wife” that time has passed. It has given its richness to your life; now there is something growing that is even higher than love. That is friendliness, a compassionate relationship to help the other to go deeper into himself or herself, to become more independent, to become more alone, just like two tall trees standing separate but still close to each other, or two pillars in a temple supporting the same roof—standing so close, but also so separate and independent and alone.

We younger Negro artists who create now intend to express our individual dark-skinned selves without fear or shame. If white people are pleased we are glad. If they are not, it doesn’t matter. We know we are beautiful. And ugly too. The tom-tom cries and the tom-tom laughs. If colored people are pleased we are glad. If they are not, their displeasure doesn’t matter either. We build our temples for tomorrow, strong as we know how, and we stand on top of the mountain, free within ourselves.

Near by is an interesting ruin—the meagre remains of an ancient heathen temple—a place where human sacrifices were offered up in those old bygone days when the simple child of Nature, yielding momentarily to sin when sorely tempted, acknowledged his error when calm reflection had shown it him, and came forward with noble frankness and offered up his grandmother as an atoning sacrifice—in those old days when the luckless sinner could keep on cleansing his conscience and achieving periodical happiness as long as his relations held out;

Visual thinkers, on the other hand, see images in their mind’s eye that allow them to make rapid-fire associations. Generally, visual thinkers like maps, art, and mazes, and often don’t need directions at all. Some visual thinkers can easily locate a place they’ve been to only once, their internal GPS having logged the visual landmarks. Visual thinkers tend to be late talkers who struggle with school and traditional teaching methods. Algebra is often their undoing, because the concepts are too abstract, with little or nothing concrete to visualize. Visual thinkers tend to be good at arithmetic that is directly related to practical

However he said before I came: To him who brought you up relate How you have broken honor's ties, And say,- his prompt response I wait!' 'Distressed am I to bear your words; And humbled low I am by fate. For honor's sake I must revenge The wrong done Batu and his mate.' Then slowly on one upraised knee He placed with care his loaded gun; Ten aimed at Sapar-beg whom he Had reared, and loved more than a son 'O Sapar-beg,' he gravely said, 'Unworthy even for death are you. 'Tis I who am unfit to live For bringing up a man like you' A sudden flash… a bursting shot… A bullet pierce through temples gray… And on the ground in wreaths of smoke Haji-Iusub lifeless lay.

Highly complex numbers like the Comma of Pythagoras, Pi and Phi (sometimes called the Golden Proportion), are known as irrational numbers. They lie deep in the structure of the physical universe, and were seen by the Egyptians as the principles controlling creation, the principles by which matter is precipitated from the cosmic mind. Today scientists recognize the Comma of Pythagoras, Pi and the Golden Proportion as well as the closely related Fibonacci sequence are universal constants that describe complex patterns in astronomy, music and physics. ... To the Egyptians these numbers were also the secret harmonies of the cosmos and they incorporated them as rhythms and proportions in the construction of their pyramids and temples.

A building, a Greek temple, portrays nothing. It simply stands there in the middle of the rock-cleft valley. The building encloses the figure of the god, and in this concealment lets it stand out into the holy precinct through the open portico. By means of the temple, the god is present in the temple. This presence of the god is in itself the extension and delimitation of the precinct as a holy precinct. The temple and its precinct, however, do not fade away into the indefinite. It is the temple-work that first fits together and at the same time gathers around itself the unity of those paths and relations in which birth and death, disaster and blessing, victory and disgrace, endurance and decline acquire the shape of destiny for human being.

I am interested in the literature and religion of ancient Israel. I focus on biblical law in its ancient Near Eastern context and on the way that biblical law was later reinterpreted in the Dead Sea Scrolls and other Second Temple literature. I have also explored the relation of the Bible to later western intellectual history. In my latest book, A More Perfect Torah: At the Intersection of Philology and Hermeneutics in Deuteronomy and the Temple Scroll, I explore the relationship between biblical composition history and its reception history at Qumran and in rabbinic literature. At the University of Minnesota, I have department affiliations with the Center for Jewish Studies and the Program in Religious Studies and am also an affiliated faculty member of the Law School.

Renee: “The Greek government doesn’t know that I found anything that day in the temple. And they for sure wouldn’t want to know about the little mess I left behind.” She grimaced. Trout: “Little mess? You started a freakin’ cave in, you moron. Nice work by the way. Way to keep up international relations. ‘Uh, yeah, hi, I’m Renée, I’m an American. I’m here to, you know, like, drink all your wine, trash the joint, steal all your valuable shit and then bolt the country.’ Why didn’t you just drop your shorts and pee in the Parthenon?

A problem related to perceptions of Mormonism’s monopoly on truth is the impression that Mormons claim a monopoly on salvation. It grows increasingly difficult to imagine that a body of a few million, in a world of seven billion, can really be God’s only chosen people and heirs of salvation. That’s because they aren’t. One of the most unfortunate misperceptions about Mormonism is in this tragic irony: Joseph Smith’s view is one of the most generous, liberal, and universalist conceptions of salvation in all Christendom. In section 49, when the Lord refers to “holy men” about whom Joseph knew nothing, and whom the Lord had reserved unto Himself, He is clearly indicating that Mormons do not have a monopoly on righteousness, truth, or God’s approbation. That temple covenants may be made and kept here or hereafter, and the ordinances of salvation performed in person or vicariously, means our conception of His church should be as large and as generous as God’s heart. Joseph’s teachings suggest that the Church is best understood as a portal for the saved, not the reservoir of the righteous. As

Undine had no such traditional safeguards—Ralph guessed Mrs. Spragg's opinions to be as fluid as her daughter's—and the girl's very sensitiveness to new impressions, combined with her obvious lack of any sense of relative values, would make her an easy prey to the powers of folly. He seemed to see her—as he sat there, pressing his fists into his temples—he seemed to see her like a lovely rock-bound Andromeda, with the devouring monster Society careering up to make a mouthful of her; and himself whirling down on his winged horse—just Pegasus turned Rosinante for the nonce—to cut her bonds, snatch her up, and whirl her back into the blue…

I knew that the whole stupid family were in a combination to do my business for me. I told thee that they were all working for me, like so many underground moles; and still more blind than the moles are said to be, unknowing that they did so. I myself, the director of their principal motions; which falling in with the malice of their little hearts, they took to be all their own. Did I say my joy was perfect?-Oh no- It receives some abatement from my disgusted pride. For how can I endure to think that I owe more to her relation's persecutions than to her favour for me? -Or even, as far as I know, to her preference of me to another man? But let me not indulge this thought. Were I to do so, it might cost my charmer dear- Let me rejoice that she has passed the Rubicon: that she cannot return: that, as I have ordered it, the flight will appear to the implacables to be altogether with her own consent: and that if I doubt her love, I can put her to trials as mortifying to her niceness, as glorious to my pride- For, let me tell thee, dearly as I love her, if I thought there was but the shadow of a doubt in her mind whether she preferred me to any man living, I would show her no mercy. Take care!- Take care, oh beloved of my soul: for jealous is the heart in which love has erected a temple to thee.

Wes Sinclair tossed his cell phone onto his desk, dropped his head into his hands, and pressed the base of his palms against his eyes in a futile attempt to stem the sudden throbbing in his temples. “I can’t believe she fucking did it again,” he muttered irritably to himself. “Who did what again?” The amused voice of Connor Prescott, one of his business partners, only spiked Wes’s displeasure. So much for being alone and being able to vent his frustration. Instead, he lowered his hands and glared at his good friend, who was also directly related to the person Wes was currently annoyed with. He watched as Connor casually sauntered into the office, the dust on his jeans an

We could argue that the ancient Egyptians were positively constrained by their hieroglyphic system of writing to express abstract qualities in a crudely physical way. Against such an interpretation, it is important to bear in mind that language is not simply the vehicle of expression of a given mentality, it actually is that mentality giving expression to itself. The very structures of language are the articulation of the mentality. We should be wary of thinking that the ancient Egyptian mind was “really” like ours, but was constrained by the hieroglyphic script. Rather, the hieroglyphic script was the medium most appropriate for the articulation of the ancient Egyptian mentality. Far from being crude, it reflected richly symbolic modes of conceiving and relating to both the physical and the psychic spheres of existence. It has already become apparent that these two spheres were not experienced as separated from each other—as we today tend to experience them. It is now necessary to go further, and seriously consider the idea that psychic attributes were indeed experienced as “situated” in various parts of the body. The pictorial character of the hieroglyphic form of writing made possible a quite effortless translation of this experience into the written word. For the hieroglyphic script, because it was pictorial, had not yet created a division between concrete and abstract, between “outer” and “inner.” And it had not done so just because the ancient Egyptian mentality had not done so.

All the time God ever spent on you was wasted, an' your mother's had the same luck. I s'pose God's used to having creatures 'at He's made go wrong, but I pity your mother. Goodness knows a woman suffers an' works enough over her children, an' then to fetch a boy to man's estate an' have him, of his own free will an' accord, be a liar! Young man, truth is the cornerstone o' the temple o' character. Nobody can put up a good buildin' without a solid foundation; an' you can't do solid character buildin' with a lie at the base. Man 'at's a liar ain't fit for anything! Can't trust him in no sphere or relation o' life; or in any way, shape, or manner. You passed out your word like a man, an' like a man I took it an' went off trustin' you, an' you failed me.

Even when he was not thinking of the little phrase, it existed latent in his mind on the same footing as certain other notions without material equivalent, such as our notions of light, of sound, of perspective, of physical pleasure, the rich possessions wherewith our inner temple is diversified and adorned. Perhaps we shall lose them, perhaps they will be obliterated, if we return to nothingness. But so long as we are alive, we can no more bring ourselves to a state in which we shall not have known them than we can with regard to any material object, than we can, for example, doubt the luminosity of a lamp that has just been lit, in view of the changed aspect of everything in the room, from which even the memory of the darkness has vanished. In that way Vinteuil's phrase, like some theme, say, in Tristan, which represents to us also a certain emotional accretion, had espoused our mortal state, had endued a vesture of humanity that was peculiarly affecting. Its destiny was linked to the future, to the reality of the human soul, of which it was one of the most special and distinctive ornaments. Perhaps it is not-being that is the true state, and all our dream of life is inexistent; but, if so, we feel that these phrases of music, these conceptions which exist in relation to our dream, must be nothing either. We shall perish, but we have as hostages these divine captives who will follow and share our fate. And death in their company is somehow less bitter, less inglorious, perhaps even less probable.

Mimicry flows like beauty from Mexico City’s faucets, space and time are relative, and instead of the usual floral-and-stone façade, there’s dahlia and obsidian. In the course of time, what was yesterday a lake of water becomes asphalt today, and the past is a perpetual duplication that drowns the future. Yesterday’s omens come back, the same substance in a different shape. The city is a nagual that becomes a wall of skulls, an intelligent domotique structure: the Huitzilopochtli temple in a cathedral and Castile roses in cactus bouquets. Time is measured simultaneously with the Aztec, Julian, and Gregorian calendars and the cesium fountain atomic clock; the heart of Mexico City is made of mud and green rocks, and the God of Rain continues to cry over the whole country.

And barbarians were inventors not only of philosophy, but almost of every art. The Egyptians were the first to introduce astrology among men. Similarly also the Chaldeans. The Egyptians first showed how to burn lamps, and divided the year into twelve months, prohibited intercourse with women in the temples, and enacted that no one should enter the temples from a woman without bathing. Again, they were the inventors of geometry. There are some who say that the Carians invented prognostication by the stars. The Phrygians were the first who attended to the flight of birds. And the Tuscans, neighbours of Italy, were adepts at the art of the Haruspex. The Isaurians and the Arabians invented augury, as the Telmesians divination by dreams. The Etruscans invented the trumpet, and the Phrygians the flute. For Olympus and Marsyas were Phrygians. And Cadmus, the inventor of letters among the Greeks, as Euphorus says, was a Phoenician; whence also Herodotus writes that they were called Phoenician letters. And they say that the Phoenicians and the Syrians first invented letters; and that Apis, an aboriginal inhabitant of Egypt, invented the healing art before Io came into Egypt. But afterwards they say that Asclepius improved the art. Atlas the Libyan was the first who built a ship and navigated the sea. Kelmis and Damnaneus, Idaean Dactyli, first discovered iron in Cyprus. Another Idaean discovered the tempering of brass; according to Hesiod, a Scythian. The Thracians first invented what is called a scimitar (arph), -- it is a curved sword, -- and were the first to use shields on horseback. Similarly also the Illyrians invented the shield (pelth). Besides, they say that the Tuscans invented the art of moulding clay; and that Itanus (he was a Samnite) first fashioned the oblong shield (qureos). Cadmus the Phoenician invented stonecutting, and discovered the gold mines on the Pangaean mountain. Further, another nation, the Cappadocians, first invented the instrument called the nabla, and the Assyrians in the same way the dichord. The Carthaginians were the first that constructed a triterme; and it was built by Bosporus, an aboriginal. Medea, the daughter of Æetas, a Colchian, first invented the dyeing of hair. Besides, the Noropes (they are a Paeonian race, and are now called the Norici) worked copper, and were the first that purified iron. Amycus the king of the Bebryci was the first inventor of boxing-gloves. In music, Olympus the Mysian practised the Lydian harmony; and the people called Troglodytes invented the sambuca, a musical instrument. It is said that the crooked pipe was invented by Satyrus the Phrygian; likewise also diatonic harmony by Hyagnis, a Phrygian too; and notes by Olympus, a Phrygian; as also the Phrygian harmony, and the half-Phrygian and the half-Lydian, by Marsyas, who belonged to the same region as those mentioned above. And the Doric was invented by Thamyris the Thracian. We have heard that the Persians were the first who fashioned the chariot, and bed, and footstool; and the Sidonians the first to construct a trireme. The Sicilians, close to Italy, were the first inventors of the phorminx, which is not much inferior to the lyre. And they invented castanets. In the time of Semiramis queen of the Assyrians, they relate that linen garments were invented. And Hellanicus says that Atossa queen of the Persians was the first who composed a letter. These things are reported by Seame of Mitylene, Theophrastus of Ephesus, Cydippus of Mantinea also Antiphanes, Aristodemus, and Aristotle and besides these, Philostephanus, and also Strato the Peripatetic, in his books Concerning Inventions. I have added a few details from them, in order to confirm the inventive and practically useful genius of the barbarians, by whom the Greeks profited in their studies. And if any one objects to the barbarous language, Anacharsis says, "All the Greeks speak Scythian to me." [...]

In the fall of 1988, a white senior at Temple University founded the first White Student Union, because he was frankly angry at the racial privileges that were accorded to blacks. Temple put up every possible resistance but could find no way to deny whites their own student union when other races had theirs. Michael Spletzer, the union’s president, rejected the inevitable charges of white supremacy. “White people are being discriminated against by affirmative action,” he said. “We feel that giving scholarships, jobs, or anything else because of race is wrong and they should be given on merit alone.” In January 1989, when the union tried to recruit members, clusters of black students shouted obscenities and threatened violence.871 Any whites who so disrupted a black organization would, of course, be immediately disciplined.

The more one examines the teachings and activities of Jesus, the more obvious it appears that they struck at Judaism in a number of fatal respects, which made his arrest and trial by the Jewish authorities inevitable. His hostility to the Temple was unacceptable even to liberal Pharisees, who accorded Temple worship some kind of centrality. His rejection of the Law was fundamental. Mark relates that, having ‘called all the people unto him’, Jesus stated solemnly: ‘There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man.’89 This was to deny the relevance and instrumentality of the Law in the process of salvation and justification. He was asserting that man could have a direct relationship with God, even if he were poor, ignorant and sinful; and, conversely, it was not man’s obedience to the Torah which creates God’s response, but the grace of God to men, at any rate those who have faith in him, which makes them keep his commandments.

Nothing exists without a cause; and the original cause of this universe (whatever it be) we call God, and piously ascribe to him every species of perfection. Whoever scruples this fundamental truth deserves every punishment which can be inflicted among philosophers, to wit, the greatest ridicule, contempt, and disapprobation. But as all perfection is entirely relative, we ought never to imagine that we comprehend the attributes of this divine Being, or to suppose that his perfections have any analogy or likeness to the perfections of a human creature. Wisdom, thought, design, knowledge—these we justly ascribe to him because these words are honorable among men, and we have no other language or other conceptions by which we can express our adoration of him. But let us beware lest we think that our ideas anywise correspond to his perfections, or that his attributes have any resemblance to these qualities among men. He is infinitely superior to our limited view and comprehension; and is more the object of worship in the temple than of disputation in the schools.

Honorable, happy, and successful marriage is surely the principal goal of every normal person. Marriage is perhaps the most vital of all the decisions and has the most far-reaching effects, for it has to do not only with immediate happiness, but also with eternal joys. It affects not only the two people involved, but also their families and particularly their children and their children’s children down through the many generations. In selecting a companion for life and for eternity, certainly the most careful planning and thinking and praying and fasting should be done to be sure that of all the decisions, this one must not be wrong. In true marriage there must be a union of minds as well as of hearts. Emotions must not wholly determine decisions, but the mind and the heart, strengthened by fasting and prayer and serious consideration, will give one a maximum chance of marital happiness. It brings with it sacrifice, sharing, and a demand for great selflessness. . . . Some think of happiness as a glamorous life of ease, luxury, and constant thrills; but true marriage is based on a happiness which is more than that, one which comes from giving, serving, sharing, sacrificing, and selflessness. . . . One comes to realize very soon after marriage that the spouse has weaknesses not previously revealed or discovered. The virtues which were constantly magnified during courtship now grow relatively smaller, and the weaknesses which seemed so small and insignificant during courtship now grow to sizable proportions. The hour has come for understanding hearts, for self-appraisal, and for good common sense, reasoning, and planning. . . . “Soul mates” are fiction and an illusion; and while every young man and young woman will seek with all diligence and prayerfulness to find a mate with whom life can be most compatible and beautiful, yet it is certain that almost any good man and any good woman can have happiness and a successful marriage if both are willing to pay the price. There is a never-failing formula which will guarantee to every couple a happy and eternal marriage; but like all formulas, the principal ingredients must not be left out, reduced, or limited. The selection before courting and then the continued courting after the marriage process are equally important, but not more important than the marriage itself, the success of which depends upon the two individuals—not upon one, but upon two. . . . The formula is simple; the ingredients are few, though there are many amplifications of each. First, there must be the proper approach toward marriage, which contemplates the selection of a spouse who reaches as nearly as possible the pinnacle of perfection in all the matters which are of importance to the individuals. And then those two parties must come to the altar in the temple realizing that they must work hard toward this successful joint living. Second, there must be a great unselfishness, forgetting self and directing all of the family life and all pertaining thereunto to the good of the family, subjugating self. Third, there must be continued courting and expressions of affection, kindness, and consideration to keep love alive and growing. Fourth, there must be a complete living of the commandments of the Lord as defined in the gospel of Jesus Christ. . . . Two individuals approaching the marriage altar must realize that to attain the happy marriage which they hope for they must know that marriage is not a legal coverall, but it means sacrifice, sharing, and even a reduction of some personal liberties. It means long, hard economizing. It means children who bring with them financial burdens, service burdens, care and worry burdens; but also it means the deepest and sweetest emotions of all. . . . To be really happy in marriage, one must have a continued faithful observance of the commandments of the Lord. No one, single or married, was ever sublimely happy unless he was righteous.

Even when he was not thinking of the little phrase, it existed, latent, in his mind, in the same way as certain other conceptions without material equivalent, such as our notions of light, of sound, of perspective, of bodily desire, the rich possessions wherewith our inner temple is diversified and adorned. Perhaps we shall lose them, perhaps they will be obliterated, if we return to nothing in the dust. But so long as we are alive, we can no more bring ourselves to a state in which we shall not have known them than we can with regard to any material object, than we can, for example, doubt the luminosity of a lamp that has just been lighted, in view of the changed aspect of everything in the room, from which has vanished even the memory of the darkness. In that way Vinteuil’s phrase, like some theme, say, in Tristan, which represents to us also a certain acquisition of sentiment, has espoused our mortal state, had endued a vesture of humanity that was affecting enough. Its destiny was linked, for the future, with that of the human soul, of which it was one of the special, the most distinctive ornaments. Perhaps it is not-being that is the true state, and all our dream of life is without existence; but, if so, we feel that it must be that these phrases of music, these conceptions which exist in relation to our dream, are nothing either. We shall perish, but we have for our hostages these divine captives who shall follow and share our fate. And death in their company is something less bitter, less inglorious, perhaps even less certain.

What do human beings contribute, Suwelo was thinking morosely, as he waited one afternoon for Miss Lissie to appear. Her story about the animal cousins had moved him and each day he found himself more conscious of his own nonhuman “relatives” in the world. The bees contributed honey, but not really—it was taken from them. What, he now wondered, did the bees eat themselves; surely they didn’t make honey for human beings. It was the flowers that contributed honey to both bees and people, the flowers that were always giving something: beauty, cheerfulness, pollen, and seeds. They did not care who saw them, who, they gave to. And on his feet, Suwelo also realized, with disgust, he was wearing moccasins made of leather. What a euphemism, “leather.” A real nonword. Nowhere in it was concealed the truth of what leather was. Something’s skin. And his tortoiseshell glasses. He took them off and peered shortsightedly at them, holding them at arm’s length. But they were imitation tortoiseshell. Plastic, probably. But this made him even gloomier, for he knew the only reason for imitation anything was that the source of the real thing had dried up. There were probably no more tortoises left to kill. And what, anyway, of plastic? It was plentiful, cheap. But even it came from somewhere. Of what was plastic made? What died? He knew it was a product of petroleum, of oil, and so he assumed plastic was made out of the very lifeblood of the planet. When all the oil was drained, he imagined the planet quaking and shrinking in on itself, like an orange that has been sucked to death.

In the poem, Inanna, unveiled, sees her own mysterious depth, Ereshkigal, who glares back at her. She has an immediate, full experience of her underworld self. That naked moment is like the fifth scene in the Villa of Mysteries where the faun, looking into a mirror bowl, sees reflected back a mask of terrible Dionysus as lord of the underworld. It is the moment of self-confrontation for the goddess of active life and love. Archetypally, these eyes of death are implacable and profound, seeing an immediateness that finds pretense, ideals, even individuality and relatedness, irrelevant. They also hold and enable the mystery of a radically different, precultural mode of perception. Like the eyes in the skulls around the house of the Russian nature goddess and witch, Baba-Yaga, they perceive with an objectivity like that of nature itself and our dreams, boring into the soul to find the naked truth, to see reality beneath all its myriad forms and the illusions and defenses it displays. Western science once aspired to such vision. But we humans do not have such objective eyes. We can see only limited and relative, indeterminate truths. We and our subjectivity are part of the reality we seek to see. Before the vision of Ereshkigal, however, objective reality is unmasked. It is nothing"Neti,neti," as the Sanskrit says and yet everything, the place of paradox behind the veil of the Great Goddess and the temple of wisdom. These eyes see from and embody the starkness of the abyss that takes all back, reduces the dancing, playing maya of the goddess to inert matter and stops life on earth.

The intimate link existing between Yahweh and the Kenites is strengthened by the following observations: 1. The first mention of Yahweh (neither Elohim nor Yahweh-Elohim) in the book of Genesis is related to the birth of Cain: 'Now the man knew his wife Even, and she conceived and bore Cain, saying, "I have produced a man with the help of the LORD"' (Gen. 4.1). This may be a symbolic way to claim that the 'discovery' of Yahweh is concomitant to the discovery of metallurgy. 2. Enosh is mentioned in Genesis as the first man who worshipped Yahweh: 'To Seth also a son was born, and he names him Enosh. At that time people began to invoke the name of the LORD' (Gen. 4.26). Interestingly, Enosh is the father of Keynan (= Cain). Again, the worship of Yahweh appears to have been linked to the discovery of metallurgy. 3. The Kenites had a sign (taw) on their forehead. From Gen. 4.15, it appears that this sign signalled that Yahweh protects Cain and his sons. From Ezek. 9.4-6, it seems that, at the end of the First Temple period, a similar sign remained the symbol of devotion to Yahweh. 4. The book of Jeremiah confirms the existence of a Kenite worship of Yahweh as follows:'Jonadab son of Rechab shall not lack a descendant to stand before me [Yahweh] for all time' (Jer. 35.19). This fidelity of smelters and smiths to the initial Yahwistic tradition may explain why the liberators of Judah, Israel and Jerusalem are depicted as smiths in the book of Zechariah (Zech. 2.3-4). When considered together, these data suggest that Yahweh was intimately related with the metallurgists from the very discovery of copper smelting. (pp. 393-394) from 'Yahweh, the Canaanite God of Metallurgy?', JSOT 33.4 (2009): 387-404

That the petitioner No. 2 is the founder President of an Institution, namely, “ Institute for Re-writing Indian (and World) History “. The aim and objective of that institution, which is a registered society having register no. F-1128 (T) as the public trust under the provision of Bombay Public Trust Act. Inter alia, is to re-discover the Indian history. The monumental places of historical importance in their real and true perspective having of the heritage of India. The true copy of memorandum of association of the aforesaid society / public trust having fundamental objectives along with Income tax exemption certificate under section 80-G (5) of I.T. Act, 1961 for period 1/4/2003 to 31/3/2006 are filed herewith as marked as Annexure No.1 and 2 to the writ petition. 5. That the founder-President of Petitioner’s Institution namely Shri P. N. Oak is a National born Citizen of India. He resides permanently at the address given in case title. The petitioner is a renowned author of 13 renowned books including the books, titled as, “ The Taj Mahal is a Temple Place”. This petition is related to Taj Mahal, Fatehpur- Sikiri, Red-fort at Agra, Etamaudaula, Jama- Masjid at Agra and other so called other monuments. All his books are the result of his long-standing research and unique rediscovery in the respective fields. The titles of his books speak well about the contents of the subject. His Critical analysis, dispassionate, scientific approach and reappraisal of facts and figures by using recognised tools used in the field gave him distinction through out the world. The true copy of the title page of book namely “The Taj Mahal is a Temple Palace” . written by Sri P. N. Oak, the author/ petitioner No. 2 is filed as Annexure –3 to this writ petition.

We tend to be unaware that stars rise and set at all. This is not entirely due to our living in cities ablaze with electric lights which reflect back at us from our fumes, smoke, and artificial haze. When I discussed the stars with a well-known naturalist, I was surprised to learn that even a man such as he, who has spent his entire lifetime observing wildlife and nature, was totally unaware of the movements of the stars. And he is no prisoner of smog-bound cities. He had no inkling, for instance, that the Little Bear could serve as a reliable night clock as it revolves in tight circles around the Pole Star (and acts as a celestial hour-hand at half speed - that is, it takes 24 hours rather than 12 for a single revolution). I wondered what could be wrong. Our modern civilization does not ignore the stars only because most of us can no longer see them. There are definitely deeper reasons. For even if we leave the sulphurous vapours of our Gomorrahs to venture into a natural landscape, the stars do not enter into any of our back-to-nature schemes. They simply have no place in our outlook any more. We look at them, our heads flung back in awe and wonder that they can exist in such profusion. But that is as far as it goes, except for the poets. This is simply a 'gee whiz' reaction. The rise in interest in astrology today does not result in much actual star-gazing. And as for the space programme's impact on our view of the sky, many people will attentively follow the motions of a visible satellite against a backdrop of stars whose positions are absolutely meaningless to them. The ancient mythological figures sketched in the sky were taught us as children to be quaint 'shepherds' fantasies' unworthy of the attention of adult minds. We are interested in the satellite because we made it, but the stars are alien and untouched by human hands - therefore vapid. To such a level has our technological mania, like a bacterial solution in which we have been stewed from birth, reduced us. It is only the integral part of the landscape which can relate to the stars. Man has ceased to be that. He inhabits a world which is more and more his own fantasy. Farmers relate to the skies, as well as sailors, camel caravans, and aerial navigators. For theirs are all integral functions involving the fundamental principle - now all but forgotten - of orientation. But in an almost totally secular and artificial world, orientation is thought to be un- necessary. And the numbers of people in insane asylums or living at home doped on tranquilizers testifies to our aimless, drifting metaphysic. And to our having forgotten orientation either to seasons (except to turn on the air- conditioning if we sweat or the heating system if we shiver) or to direction (our one token acceptance of cosmic direction being the wearing of sun-glasses because the sun is 'over there'). We have debased what was once the integral nature of life channelled by cosmic orientations - a wholeness - to the ennervated tepidity of skin sensations and retinal discomfort. Our interior body clocks, known as circadian rhythms, continue to operate inside us, but find no contact with the outside world. They therefore become ingrown and frustrated cycles which never interlock with our environment. We are causing ourselves to become meaningless body machines programmed to what looks, in its isolation, to be an arbitrary set of cycles. But by tearing ourselves from our context, like the still-beating heart ripped out of the body of an Aztec victim, we inevitably do violence to our psyches. I would call the new disease, with its side effect of 'alienation of the young', dementia temporalis.

Do you know Einstein’s theory of relativity?” Connor just stares at me. “Let’s assume I don’t.” “Yeah, I didn’t either, until . . . well.” I shake my head to clear that line of thought. “Basically, space and time are really one thing, a kind of giant film stretched across the universe called space-time. Dense objects warp the fabric of space-time, like the way a trampoline dips when someone stands on it. If you’ve got something heavy enough, like insanely heavy, it can punch a hole right through.” “Okay, I get that.” “Well, in the future the government develops this massive particle collider called Cassandra. When they slam the right subatomic particles into one another under the right conditions, the particles hypercondense on impact and become heavy enough to punch a tiny hole in space-time. We came through that hole.” “Why?” “Because the future needs to be changed. We need to destroy Cassandra before it’s ever built, or it’s going to end the world. People weren’t meant to travel in time.” “But . . .” Connor presses his fingers into his temples. “If you destroy the machine before it gets built—” “Then it will never have existed for us to travel back in time to destroy it?” Finn says. “Right.” I nod. “It’s a paradox. But the thing about time is that it’s not actually linear, the way we think of it. This person I once knew, he had this theory about time, that it had a kind of consciousness. It cleans things up and keeps itself from being torn apart by paradoxes by freezing certain events and keeping them from being changed. Action—like us doing something to stop Cassandra being built—sticks, while passivity—us never coming back to stop the machine because we couldn’t make the trip—doesn’t. When we . . . do what we have to do to destroy Cassandra, it should become a frozen event, safe from paradoxes.” “How do you get back to your time?” Connor asks. Finn glances at me before answering. “We don’t.” “Oh.

I was brought up with a Jewish prejudice against Samaritans,” she told Silas, “and you must forgive me if it has taken all these years for me to overcome it.” “I must ask your forgiveness too, Princess,” Silas replied, “—forgiveness, I mean, for my bluntness of speech. But such is my nature. I must take the liberty of saying that if your Jewish friends and relatives were in general a little less upright and a little more charitable I would like them better. A cousin of mine was once riding on business from Jerusalem to Jericho. He came upon a poor Jew lying wounded and naked in the hot sun by the roadside. He had been set on by bandits. My cousin cleansed his wounds and bound them up as best he could and then took him on his beast to the nearest inn, where he paid in advance for his room and his food for a few days—the innkeeper insisted on payment in advance—and then visited him on his way back from Jericho and helped him to get home. Well, that was nothing: we Samaritans are made that way. It was all in a day’s work for my cousin. But the joke was that three or four well-to-do Jews—a priest among them—whom my cousin had met riding towards him just before he came on the wounded man, must have actually seen him lying by the roadside: but because he was no relation of theirs they had left him there to die and ridden on, though he was groaning and calling out for help most pitifully. The innkeeper was a Jew too. He told my cousin that he quite understood the reluctance of these travellers to attend to the wounded man; if he had died on their hands they would have become ritually unclean from touching a corpse, which would have been a great inconvenience to themselves and their families. The priest, the innkeeper explained, was probably on his way to Jerusalem to worship at the Temple: he, least of all, could risk pollution. Well, thank God, I am a Samaritan, and a man with a blunt tongue. I say what I think. I—” Herod interrupted, “My dear Cypros, isn’t that a most instructive story? And if the poor fellow had been a Samaritan he wouldn’t have had enough money to make it worth the bandits’ while to rob him.

Heartened up by this story, I began to draw upon his more comprehensive knowledge as to the ages of the pictures and as to certain of the stories connected with them, upon which I was not clear; and I likewise inquired into the causes of the decadence of the present age, in which the most refined arts had perished, and among them painting, which had not left even the faintest trace of itself behind. "Greed of money," he replied, "has brought about these unaccountable changes. In the good old times, when virtue was her own reward, the fine arts flourished, and there was the keenest rivalry among men for fear that anything which could be of benefit to future generations should remain long undiscovered. Then it was that Democritus expressed the juices of all plants and spent his whole life in experiments, in order that no curative property should lurk unknown in stone or shrub. That he might understand the movements of heaven and the stars, Eudoxus grew old upon the summit of a lofty mountain: three times did Chrysippus purge his brain with hellebore, that his faculties might be equal to invention. Turn to the sculptors if you will; Lysippus perished from hunger while in profound meditation upon the lines of a single statue, and Myron, who almost embodied the souls of men and beasts in bronze, could not find an heir. And we, sodden with wine and women, cannot even appreciate the arts already practiced, we only criticise the past! We learn only vice, and teach it, too. What has become of logic? of astronomy? Where is the exquisite road to wisdom? Who even goes into a temple to make a vow, that he may achieve eloquence or bathe in the fountain of wisdom? And they do not pray for good health and a sound mind; before they even set foot upon the threshold of the temple, one promises a gift if only he may bury a rich relative; another, if he can but dig up a treasure, and still another, if he is permitted to amass thirty millions of sesterces in safety! The Senate itself, the exponent of all that should be right and just, is in the habit of promising a thousand pounds of gold to the capitol, and that no one may question the propriety of praying for money, it even decorates Jupiter himself with spoils'. Do not hesitate, therefore, at expressing your surprise at the deterioration of painting, since, by all the gods and men alike, a lump of gold is held to be more beautiful than anything ever created by those crazy little Greek fellows, Apelles and Phydias!

Jesus, then, went to Jerusalem not just to preach, but to die. Schweitzer was right: Jesus believed that the messianic woes were about to burst upon Israel, and that he had to take them upon himself, solo. In the Temple and the upper room, Jesus deliberately enacted two symbols, which encapsulated his whole work and agenda. The first symbol said: the present system is corrupt and recalcitrant. It is ripe for judgment. But Jesus is the Messiah, the one through whom YHWH, the God of all the world, will save Israel and thereby the world. And the second symbol said: this is how the true exodus will come about. This is how evil will be defeated. This is how sins will be forgiven. Jesus knew—he must have known—that these actions, and the words which accompanied and explained them, were very likely to get him put on trial as a false prophet leading Israel astray, and as a would-be Messiah; and that such a trial, unless he convinced the court otherwise, would inevitably result in his being handed over to the Romans and executed as a (failed) revolutionary king. This did not, actually, take a great deal of “supernatural” insight, any more than it took much more than ordinary common sense to predict that, if Israel continued to attempt rebellion against Rome, Rome would eventually do to her as a nation what she was now going to do to this strange would-be Messiah. But at the heart of Jesus’ symbolic actions, and his retelling of Israel’s story, there was a great deal more than political pragmatism, revolutionary daring, or the desire for a martyr’s glory. There was a deeply theological analysis of Israel, the world, and his own role in relation to both. There was a deep sense of vocation and trust in Israel’s god, whom he believed of course to be God. There was the unshakable belief—Gethsemane seems nearly to have shaken it, but Jesus seems to have construed that, too, as part of the point, part of the battle—that if he went this route, if he fought this battle, the long night of Israel’s exile would be over at last, and the new day for Israel and the world really would dawn once and for all. He himself would be vindicated (of course; all martyrs believed that); and Israel’s destiny, to save the world, would thereby be accomplished. Not only would he create a breathing space for his followers and any who would join them, by drawing on to himself for a moment the wrath of Rome and letting them escape; if he was defeating the real enemy, he was doing so on behalf of the whole world. The servant-vocation, to be the light of the world, would come true in him, and thence in the followers who would regroup after his vindication. The death of the shepherd would result in YHWH becoming king of all the earth. The vindication of the “son of man” would see the once-for-all defeat of evil, the rescue of the true Israel, and the establishment of a worldwide kingdom. Jesus therefore took up his own cross. He had come to see it, too, in deeply symbolic terms: symbolic, now, not merely of Roman oppression, but of the way of love and peace which he had commended so vigorously, the way of defeat which he had announced as the way of victory. Unlike his actions in the Temple and the upper room, the cross was a symbol not of praxis but of passivity, not of action but of passion. It was to become the symbol of victory, but not of the victory of Caesar, nor of those who would oppose Caesar with Caesar’s methods. It was to become the symbol, because it would be the means, of the victory of God.14

A new concept may be “in the air” for generations until some one man—occasionally two or three together—sees clearly the essential detail that his predecessors missed, and the new thing comes into being. Relativity, for example, is sometimes said to have been the great invention reserved by time for the genius of Minkowski. The fact is, however, that Minkowski did not create the theory of relativity and that Einstein did. It seems rather meaningless to say that So-and-so might have done this or that if circumstances had been other than they were. Any one of us no doubt could jump over the moon if we and the physical universe were different from what we and it are, but the truth is that we do not make the jump.

Respect for law and liberty has served to justify police suppression of strikes in America; today it serves even to justify military suppression in Indochina or in Palestine and the development of an American empire in the Middle East. The material and moral culture of England presupposes the exploitation of the colonies. The purity of principles not only tolerates but even requires violence. Thus there is a mystification in liberalism. Judging from history and by everyday events, liberal ideas belong to a system of violence...Whatever one's philosophical or even theological position, a society is not the temple of value-idols that figure on the front of its monuments or in its constitutional scrolls; the value of a society is the value it places upon man's relation to man. It is not just a question of knowing what the liberals have in mind but what in reality is done by the liberal state within and beyond its frontiers. Where it is clear that the purity of principles is not put into practice, it merits condemnation rather than absolution...Principles and the inner life are alibis the moment they cease to animate external and everyday life.

When God had completed the creation of the world as a sacred temple of his glory and wisdom, he conceived a desire for one last being whose relation to the whole and to the divine Author would be different from that of every other creature. At this ultimate moment God considered the creation of the human being, who he hoped would come to know and love the beauty, intelligence, and grandeur of the divine work.

When God had completed the creation of the world as a sacred temple of his glory and wisdom, he conceived a desire for one last being whose relation to the whole and to the divine Author would be different from that of every other creature. At this ultimate moment God considered the creation of the human being, who he hoped would come to know and love the beauty, intelligence, and grandeur of the divine work...

Zen . . . does not belong to monks only. Everyone can study and practice it. Many laymen have been recognized as illustrious Zen Masters, and have aroused the respect of the monks themselves. The laity are related to the monasteries by the material support they provide to them, as it sometimes happens that the labor of the monks may not be sufficient to ensure the upkeep of the monastery. The laity are also related to the monasteries by their participation in the construction of temples and sanctuaries and by their cultural activities; for example, the printing and publishing of sutras and scriptural works by monks. A good number of monasteries each month organize bat quan trai gioi for laymen who wish to live for twenty-four or forty-eight hours in a monastery exactly like monks. Places are reserved for them for these periods of bat quan trai gioi, during which they practice Zen under the direction of monks.

The Zen sect had been favored by the Ashikaga shogunate and had, during the Ashikaga (Muromachi) and the earlier Kamakura periods, supervised commercial and cultural relations with China through the famous Tenryūbune (Tenryūji ships) sponsored by the Tenryūji branch of the Rinzai school in Kyoto. Zen temples played an important cultural role with their schools, the so-called terakoya, and they controlled the celebrated Ashikaga College (referred to by Xavier as the "University of Bando"), a major center for classical Chinese learning. At the beginning of the Tokugawa period, the temples still had important administrative and diplomatic privileges, for instance in the issuing of passports (Boxer 1951, 262). Only later in that period did Zen suffer a setback owing to the rising tide of Confucian orthodoxy.

Closely related to these nomadic groups was another called the Amalekites, but they were hated as bitter enemies of Israel. The hatred lasted for centuries, and it can best be explained if they were guilty of some breach of covenant.

One of Gideon's sons, Abimelech by name, did not share his father's views about kingship. (He, however, was the son of a Canaanite woman and had been brought up with his mother’s relatives at Shechem.) After his father’s death he attempted to succeed to his power, and killed off most of the other members of Gideon’s family in the process. For three years he reigned as king from Shechem, but his kingdom did not extend beyond Western Manasseh.

I’m given a tour of a Zen temple in the middle of town. It surprises me to see the walls, ceiling and floor looking so spotless, because the temple otherwise seems very old, and I find out I’m right, the temple is old, but the building is relatively new. It’s demolished and rebuilt every fifty years. This is done to preserve the construction technique, because the craft is more important than the object it created, the temple. Maybe it’s also to avoid cultivating attachment to a material thing. Or to avoid cultivating the self, and obliterating the illusion of value?

Faith communities in which people worship together are arguably the single most important repository of social capital in America. “The church is people,” says Reverend Craig McMullen, the activist co-pastor of the Dorchester Temple Baptist Church in Boston. “It’s not a building; it’s not an institution, even. It is relationships between one person and the next.”6 As a rough rule of thumb, our evidence shows, nearly half of all associational memberships in America are church related, half of all personal philanthropy is religious in character, and half of all volunteering occurs in a religious context. So how involved we are in religion today matters a lot for America’s social capital.

They could not even imagine it in definite form and shape, but, strange and wonderful to relate, though they lost all faith in their past happiness and called it a legend, they so longed to be happy and innocent once more that they succumbed to this desire like children, made an idol of it, set up temples and worshipped their own idea, their own desire; though at the same time they fully believed that it was unattainable and could not be realised, yet they bowed down to it and adored it with tears! Nevertheless, if it could have happened that they had returned to the innocent and happy condition which they had lost, and if someone had shown it to them again and had asked them whether they wanted to go back to it, they would certainly have refused.

did notice that some of the buildings were larger and—relatively speaking—more ornately designed than others. Temples to the orgasm, I imagined.

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Today, of all days, there were no penitents present to witness what happened in the temple and report the deeds to Heaven. Her hand moved to the small of her back, to the talon knife that she carried sheathed there. She drew it with the bone-deep certainty that the gods had turned their faces away on purpose, like sneaky relatives slipping a child a gift they should not be approving. The weapon settled in her hand, warm and solid with purpose. Her clan, her family, her life might be in ruins—but she had this. It was up to her now, to finish what her brothers could not, to finally end the war between the clans. Perhaps Lan was watching. Perhaps Hilo was as well.

In about 1920 E.V. Ramaswami became active in the Congress Party. He energetically adopted the Gandhian credo, promoting homespun cloth, temple entry for the Untouchables and the like. In 1925 he left the Congress because he found that its leadership was overwhelmingly Brahmin and, with only the rare exception, was insensitive to the claims of the lower castes. A catalytic incident related to a Congress-run hostel whose management insisted, despite Ramaswami’s protests, on serving food separately to Brahmin and non-Brahmin students.

My encounter with the “Perfume Saint” had two preambles, one harmonious and the other humorous. “God is simple. Everything else is complex. Do not seek absolute values in the relative world of nature.” These philosophical finalities gently entered my ear as I stood silently before a temple image of Kali.2 Turning, I confronted a tall man whose garb, or lack of it, revealed him a wandering sadhu. “You have indeed penetrated the bewilderment of my thoughts!” I smiled gratefully. “The confusion of benign and terrible aspects in nature, as symbolized by Kali, has puzzled wiser heads than mine!” “Few there be who solve her mystery! Good and evil is the challenging riddle which life places sphinxlike before every intelligence. Attempting no solution, most men pay forfeit with their lives, penalty now even as in the days of Thebes. Here and there, a towering lonely figure never cries defeat. From the maya3 of duality he plucks the cleaveless truth of unity.

The word the Anglo-Saxon poets of Dark Age England used for fate highlights this ironic, circling, swerving logic; they called it wyrd—a word related to a lot of other w-r words still existing in our language that connote twisting and turning (worm, wrap, writhe, wreath, wring, and so on—even word, which, as writers know, is made of bendy-twisty marks on paper or stone). Wyrd, or weird, is the bending force in our lives that, among other things, causes dark prophecies to be fulfilled not only despite but actually because of our best efforts at preventing them. It also warps our mind and induces a kind of compulsion around more appealing-sounding prophecies, as it did to Shakespeare’s Macbeth after hearing the Weird Sisters’ prophecy that he would become king. When we realize that the Minkowski block universe, in its resolute self-consistency, imposes a wyrd-like law upon us (a “law in the cosmos,” you might call it), then all those antique myths about prophecy and the ironic insistency of fate start to appear less like the superstitions of benighted folk in the Back When and start to seem remarkably, well, prescient. And not only prescient, but based on real-life experience with prescience. Divination was an important part of Greek culture, for instance; it was even the basis of their medicine. Sick patients went to temples and caves to have healing dreams in the presence of priests who could interpret their dreams’ signs. They were not strangers to this stuff, as we now are. As intrinsically precognitive beings who think of ourselves as freely willed, the logic of wyrd is our ruler. We can’t go anywhere that would prevent ourselves from existing, prevent ourselves from getting to the experiences and realizations ahead of us that will turn out to have retroinfluenced our lives now, and this imposes a kind of blindness on us. That blindness may keep us from going insane, reducing the level of prophecy to a manageable level. It is why our dreamlife only shows us the future as through a glass, darkly. It is also why the world seems so tricksterish to those who are really paying attention. That we are interfered with by an intelligence that is somehow within us but also Other is the human intuition that Freud theorized in such a radical new way. His focus was on how this Other inside could make us ill; the flip side is that it really does serve as our guide, especially when we let ourselves be led by our unreason. Research shows that “psi” is an unconscious, un-willed function or group of functions.2 The laboratory experiments by Daryl Bem, Dean Radin, and many others strongly support something like presentiment (future-feeling) operating outside of conscious awareness, and it could be a pervasive feature or even a basic underlying principle of our psychology.

Le Guin has a point. Obviously, we have no idea how relatively happy the inhabitants of Ukrainian mega-sites like Maidenetske or Nebelivka were, compared to the lords who constructed kurgan burials, or even the retainers ritually sacrificed at their funerals; or the bonded labourers who provided wheat and barley to the inhabitants of later Greek colonies along the Black Sea coast (though we can guess), and as anyone who has read the story knows, Omelas had some problems too. But the point remains: why do we assume that people who have figured out a way for a large population to govern and support itself without temples, palaces and military fortifications – that is, without overt displays of arrogance, self-abasement and cruelty – are somehow less complex than those who have not?

But the work which most richly embroidered the gospel narratives and was destined to exert a tremendous influence on later Mariology was the Protoevangelium of James. Written for Mary's glorification, this described her divinely ordered birth when her parents, Joachim and Anna, were advanced in years, her miraculous infancy and childhood, and her dedication to the Temple, where her parents had prayed that God would give her 'a name renowned for ever among all generations'. It made the point that when she was engaged to Joseph he was already an elderly widower with sons of his own; and it accumulated evidence both that she had conceived Jesus without sexual intercourse and that her physical nature had remained intact when she bore Him. These ideas were far from being immediately accepted in the Church at large. Iranaeus, it is true, held that Mary's childbearing was exempt from physical travail, as did Clement of Alexandria (appealing to the Protoevangelium of James). Tertullian, however, repudiated the suggestion, finding the opening of her womb prophesied in Exodus 13, 2, and Origen followed him and argued that she had needed the purification prescribed by the Law. On the other hand, while Tertullian assumed that she had had normal conjugal relations with Joseph after Jesus's birth, the 'brethren of the Lord' being his true brothers, Origen maintained that she had remained a virgin for the rest of her life('virginity post partum') and that Jesus's so-called brothers were sons of Joseph but not by her...In contrast to the later belief in her moral and spiritual perfection, none of these theologians had the least scruple about attributing faults to her. Irenaeus and Tertullian recalled occasions on which, as they read the gospel stories, she had earned her Son's rebuke, and Origen insisted that, like all human beings, she needed redemption from her sins; ...

Head-gear is a seal of protection for the two temple doors – the crown and third eye chakra. Some cultures realized the spiritual significance of this, while others continued the tradition of head-gear, justifying it as work or fashion-related. Nonetheless, whether or not societies have been conscious of the highest purpose of head-gear, throughout history both men and women have embraced the idea of covering the crown and third eye chakra.

destruction of their city and temple and their dispersion among the nations, has been literally fulfilled; therefore all those Scriptures which relate to their Restoration must, likewise, be interpreted literally." (James R. Graves, The Work of Christ Consummated in Seven Dispensations, 1883)   "...the Jewish people will be found re-embodied as a nation...the greater portion of the Jewish nation will return to their land in a state of unbelief; that they will rebuild their city and their temple, and that God will choose that time to consummate His judgments on them: - that He will bring an host of invading armies against them, who will besiege their city...

On the one hand, Solomon’s marriage to the daughter of the Egyptian Pharaoh is mentioned no less than five times in the narrative of 1 Kings 3-11, with each mention having a very distinct context and appearing archival in nature.  She is mentioned: 1) in relation to Solomon’s alliance with the Egyptian Pharaoh (1 Kgs. 3:1); 2) in a description of the construction of the royal palace (1 Kgs. 7:8); 3) in relation to the Egyptian conquest of Gezer and its subsequent absorption into Greater Israel (1 Kgs. 9:16); 4) in a description of building activities throughout Jerusalem (1 Kgs. 9:24); and 5) in a list of Solomon’s wives (1 Kgs. 11:1). 

Our minds thus grow in spots; and like grease-spots, the spots spread. But we let them spread as little as possible: we keep unaltered as much of our old knowledge, as many of our old prejudices and belief, as we can. We patch and tinker more than we renew. The novelty soaks in; it stains the ancient mass; but it is also tinged by what absorbs it. Our past apperceives and co-operates; and in the new equilibrium in which each step forward in the process of learning terminates, it happens relatively seldom that the new fact is added raw. More usually it is embedded cooked, as one might say, or stewed down in the sauce of the old. New truths thus are resultants of new experiences and of old truths combined and mutually modifying one another. And since this is the case in the changes opinion of to-day, there is no reason to assume that it has not been so at all times. It follows that very ancient modes of thought may have survived through all the later changes in men's opinions. The most primitive ways of thinking may not yet be wholly expunged. Like our five fingers, our ear-bones, our rudimentary caudal appendage, or our other 'vestigial' peculiarities, they may remain as indelible tokens of events in our race-history. Our ancestors may at certain moments have struck into ways of thinking which they might conceivably not have found. But once they did so, and after the fact, the inheritance continues. When you begin a piece of music in a certain key, you must keep the key to the end. You may alter your house ad libitum, but the ground-plan of the first architect persists - you can make great changes, but you cannot change a Gothic church into a Doric temple. You may rinse and rinse the bottle, but you can't get the taste of the medicine or whiskey that first filled it wholly out. My thesis now is this, that our fundamental ways of thinking about things are discoveries of exceedingly remote ancestors, which have been able to preserve themselves throughout the experience of all subsequent time. They form one great stage of equilibrium in the human mind's development, the stage of common sense. Other stages have grafted themselves upon this stage, but have never succeeded in displacing it.

Also, in the second century, Church father Clement of Alexandria related the worship by Indians of the "God Boutta." (Stromata, I.) In defining the Ceylonese word "Vehar," Christian travel writer Relandus (fl. 1714) stated, "Vehar signifies a temple of their principal God Buddou, who, as Clemens Alexandrinus has long ago observed, was worshipped as a God by the Hindoos."39

Arts of energy management and of combat are, of course, not confined to the Chinese only. Peoples of different cultures have practised and spread these arts since ancient times. Those who follow the Chinese tradition call these arts chi kung and kungfu (or qigong and gongfu in Romanized Chinese), and those following other traditions call them by other names. Muslims in various parts of the world have developed arts of energy management and of combat to very high levels. Many practices in Sufism, which is spiritual cultivation in Islamic tradition, are similar to chi kung practices. As in chi kung, Sufi practitioners pay much importance to the training of energy and spirit, called “qi” and “shen” in Chinese, but “nafas” and “roh” in Muslim terms. When one can free himself from cultural and religious connotations, he will find that the philosophy of Sufism and of chi kung are similar. A Sufi practitioner believes that his own breath, or nafas, is a gift of God, and his ultimate goal in life is to be united with God. Hence, he practises appropriate breathing exercises so that the breath of God flows harmoniously through him, cleansing him of his weakness and sin, which are manifested as illness and pain. And he practises meditation so that ultimately his personal spirit will return to the universal Spirit of God. In chi kung terms, this returning to God is expressed as “cultivating spirit to return to the Great Void”, which is “lian shen huan shi” in Chinese. Interestingly the breathing and meditation methods in Sufism and in chi kung are quite similar. Some people, including some Muslims, may think that meditation is unIslamic, and therefore taboo. This is a serious mis-conception. Indeed, Prophet Mohammed himself clearly states that a day of meditation is better than sixty years of worship. As in any religion, there is often a huge conceptual gap between the highest teaching and the common followers. In Buddhism, for example, although the Buddha clearly states that meditation is the essential path to the highest spiritual attainment, most common Buddhists do not have any idea of meditation. The martial arts of the Muslims were effective and sophisticated. At many points in world history, the Muslims, such as the Arabs, the Persians and the Turks, were formidable warriors. Modern Muslim martial arts are very advanced and are complete by themselves, i.e. they do not need to borrow from outside arts for their force training or combat application — for example, they do not need to borrow from chi kung for internal force training, Western aerobics for stretching, judo and kickboxing for throws and kicks. [...] It is reasonable if sceptics ask, “If they are really so advanced, why don't they take part in international full contact fighting competitions and win titles?” The answer is that they hold different values. They are not interested in fighting or titles. At their level, their main concern is spiritual cultivation. Not only they will not be bothered whether you believe in such abilities, generally they are reluctant to let others know of their abilities. Muslims form a substantial portion of the population in China, and they have contributed an important part in the development of chi kung and kungfu. But because the Chinese generally do not relate one's achievements to one's religion, the contributions of these Chinese Muslim masters did not carry the label “Muslim” with them. In fact, in China the Muslim places of worship are not called mosques, as in many other countries, but are called temples. Most people cannot tell the difference be

Jeremiah’s Temple Message 7 This is the word that the LORD spoke to Jeremiah: 2“Stand at the gate of the Temple and preach this message there: “‘Hear the word of the LORD, all you people of the nation of Judah! All you who come through these gates to worship the LORD, listen to this message! 3This is what the LORD All-Powerful, the God of Israel, says: Change your lives and do what is right! Then I will let you live in this place. 4Don’t trust the lies of people who say, “This is the Temple of the LORD. This is the Temple of the LORD. This is the Temple of the LORD!” 5You must change your lives and do what is right. Be fair to each other. 6You must not be hard on strangers, orphans, and widows. Don’t kill innocent people in this place! Don’t follow other gods, or they will ruin your lives. 7If you do these things, I will let you live in this land that I gave to your ancestors to keep forever. 8“‘But look, you are trusting lies, which is useless. 9Will you steal and murder and be guilty of adultery? Will you falsely accuse other people? Will you burn incense to the god Baal and follow other gods you have not known? 10If you do that, do you think you can come before me and stand in this place where I have chosen to be worshiped? Do you think you can say, “We are safe!” when you do all these hateful things? 11This place where I have chosen to be worshiped is nothing more to you than a hideout for robbers. I have been watching you, says the LORD. 12“‘You people of Judah, go now to the town of Shiloh, where I first made a place to be worshiped. See what I did to it because of the evil things the people of Israel had done. 13You people of Judah have done all these evil things too, says the LORD. I spoke to you again and again, but you did not listen to me. I called you, but you did not answer. 14So I will destroy the place where I have chosen to be worshiped in Jerusalem. You trust in that place, which I gave to you and your ancestors, but I will destroy it just as I destroyed Shiloh. 15I will push you away from me just as I pushed away your relatives, the people of Israel!’ 16“As for you, Jeremiah, don’t pray for these people. Don’t cry out for them or ask anything for them or beg me to help them, because I will not listen to you. 17Don’t you see what they are doing in the towns of Judah and in the streets of Jerusalem? 18The children gather wood, and the fathers use the wood to make a fire. The women make the dough for cakes of bread, and they offer them to the Queen Goddess. They pour out drink offerings to other gods to make me angry. 19But I am not the one the people of Judah are really hurting, says the LORD. They are only hurting themselves and bringing shame upon themselves. 20“‘So this is what the Lord God says: I will pour out my anger on this place, on people and animals, on the trees in the field and the crops in the ground. My anger will be like a hot fire that no one can put out.

This wonderful hill station in Karnataka, often called the Scotland of India is one of the most alluring places to begin your love. Walk over the rolling hills or just sit and relax at the Alps of nature at Coorg. What should you do at Coorg? • Walk over the bamboo bridge to the island of Cauvery Nisargadhama, located at the heart of the river or enjoy an elephant safari through the 64 acres’ bamboo groves of Cauvery Nisargadhama. • Wash away all stress and be joyful at the Abbey Waterfalls; inhaling the aroma of spice plantations and pepper vines. • Play with baby elephants at the Dubare Elephant Camp, trek through the jungles, boost your adrenaline with river rafting or enjoy fishing. • Witness the beauty of Islamic architecture at the Omkareshwara Temple; the temple is dedicated to Lord Shiva.

When he had ate his fill, and proceeded from the urgent first cup and necessary second to the voluntary third which might be toyed with at leisure, without any particular outcry seeming to suggest he should be on his guard, he leant back, spread the city’s news before him, and, by glances between the items, took a longer survey of the room. Session of the Common Council. Vinegars, Malts, and Spirituous Liquors, Available on Best Terms. Had he been on familiar ground, he would have been able to tell at a glance what particular group of citizens in the great empire of coffee this house aspired to serve: whether it was the place for poetry or gluttony, philosophy or marine insurance, the Indies trade or the meat-porters’ burial club. Ships Landing. Ships Departed. Long Island Estate of Mr De Kyper, with Standing Timber, to be Sold at Auction. But the prints on the yellowed walls were a mixture. Some maps, some satires, some ballads, some bawdy, alongside the inevitable picture of the King: pop-eyed George reigning over a lukewarm graphical gruel, neither one thing nor t’other. Albany Letter, Relating to the Behaviour of the Mohawks. Sermon, Upon the Dedication of the Monument to the Late Revd. Vesey. Leases to be Let: Bouwerij, Out Ward, Environs of Rutgers’ Farm. And the company? River Cargos Landed. Escaped Negro Wench: Reward Offered. – All he could glean was an impression generally businesslike, perhaps intersown with law. Dramatic Rendition of the Classics, to be Performed by the Celebrated Mrs Tomlinson. Poem, ‘Hail Liberty, Sweet Succor of a Briton’s Breast’, Offered by ‘Urbanus’ on the Occasion of His Majesty’s Birthday. Over there there were maps on the table, and a contract a-signing; and a ring of men in merchants’ buff-and-grey quizzing one in advocate’s black-and-bands. But some of the clients had the wind-scoured countenance of mariners, and some were boys joshing one another. Proceedings of the Court of Judicature of the Province of New-York. Poor Law Assessment. Carriage Rates. Principal Goods at Mart, Prices Current. Here he pulled out a printed paper of his own from an inner pocket, and made comparison of certain figures, running his left and right forefingers down the columns together. Telescopes and Spy-Glasses Ground. Regimental Orders. Dinner of the Hungarian Club. Perhaps there were simply too few temples here to coffee, for them to specialise as he was used.

So by the beginning of the third century B.C. we find already arisen in the Western civilization of the old world three of the great structural ideas that rule the mind of contemporary mankind. We have already traced the escape of writing and knowledge from the secrets and mysteries and initiations of the old-world priesthoods, and the development of the idea of a universal knowledge, of a universally understandable and communicable history and philosophy. We have taken the figures of Herodotus and Aristotle as typical exponents of this first great idea, the idea of science-using the word science in its widest sense, to include history and signify a clear vision of man in relation to the things about him. We have traced also the generalization of religion among the Babylonians, Jews, and other Semitic peoples, from the dark worship in temples and consecrated places of some local or tribal god to the open service of one universal God of Righteousness, whose temple is the whole world. And now we have traced also the first germination of the idea of a world polity. The rest of the history of mankind is very largely the history of those three ideas of science, of a universal righteousness, and of a human commonweal, spreading out from the minds of the rare and exceptional persons and peoples in which they first originated, into the general consciousness of the race, and giving first a new colour, then a new spirit, and then a new direction to human affairs. XXIV

Securing publication of Saints, Slaves, and Blacks proved most challenging. Five different presses rejected the manuscript. Ultimately, Greenwood Press—a small academic press based in Westport Connecticut—accepted it. Once in print, the volume garnered minimal exposure due in part to limited promotion. Outrageously overpriced, the book’s primary market was university and public libraries. When its limited print run sold out, the volume went out of print—this occurring a mere five years following publication. Reissue of Saints, Slaves, and Blacks in a relatively inexpensive paperback edition is intended to make it available to a wider audience. Such a reprint is also timely in that 2018 marks the fortieth anniversary of the lifting of the priesthood and temple ban. The volume deserves republication for an even more important reason. When first published, Saints, Slaves, and Blacks provided a unique, albeit controversial, perspective relative to the origins of black priesthood denial. Its central thesis that the ban emerged largely as the byproduct of Mormon ethnic whiteness initially articulated in the Book of Mormon and Pearl of Great Price was provocative. Building on these scriptural proof-texts, nineteenth century Latter-day Saints viewed themselves as a divinely “chosen” lineage—the literal descendants of the House of Israel. They considered their “whiteness” emblematic, indeed proof, of their status as the Lord’s “favored people.” Conversely, Mormons utilized these same scriptures, along with the Old Testament, to prove that black people were members of a divinely cursed race, given their alleged descent from two accursed Biblical counter-figures—Ham, the misbehaving son of Noah, and Cain, humankind’s alleged first murderer. Physical proof of African-American accursed status was

Mormon-black relations. This work’s central thesis was that two factors drove Brigham Young to implement the Church’s black ban by 1852. Most important was a developing sense of Mormon “whiteness” wherein Latter-day Saints identified themselves as a divinely “chosen” people, while conversely labeling blacks a biblically cursed race, given their skin color and alleged descent from the accursed biblical counter-figures of Cain, Ham, and Canaan. Further motivating Young was his embrace of black slavery, which he considered divinely sanctioned. Thus as Utah Territorial Governor he called for its legalization—this occurring in February 1852, shortly following Mormon migration to the Great Basin. Utah became the only western territory to approve slavery. Young in calling for this statute claimed a divinely sanctioned link between black servitude and black priesthood denial—the latter practice made public for the first time in his 1852 statement calling for black slavery. The dissertation also drew a number of conclusions relative to the perpetuation of the black priesthood and temple ban. The ban was firmly established by the time of Brigham Young’s death in 1877, given that the Mormon leader repeatedly affirmed its divine legitimacy over the previous quarter century. Further assuring perpetuation of the ban was official LDS embrace of the historical myth that Joseph Smith established the restriction. Such mythmaking received scriptural justification through canonization of the Pearl of Great Price in 1880, a work consisting of the Books of Moses and Abraham. All such developments made the subordinate status of Mormon blacks virtually “irreversible by 1880,” enabling the ban to continue unchanged into the mid-1970s.13

preterism Full preterists are a relatively small minority. “The true preterist view is that the second coming of Christ was to finally judge and remove the last vestiges of the Old Covenant system and fully establish the kingdom and the New Covenant system by 70 A.D.”393 They also view the resurrection as spiritual not bodily, and that the resurrection, the day of the Lord, and the judgment all occurred in AD 70.394 Most Christians hold that full preterism is heretical because it denies the bodily resurrection of believers and the future second coming of Christ. Partial preterism Partial preterism, particularly in its mild variety, has a well-established history. Mild partial preterism “holds that the Tribulation was fulfilled within the first three hundred years of Christianity as God judged two enemies: the Jews in A.D. 70 and Rome by A.D. 313.”395 Moderate partial preterism, such as that advanced by R. C. Sproul, “sees the Tribulation and the bulk of Bible prophecy as fulfilled in the events surrounding the destruction of Jerusalem and the temple in A.D. 70; but they still hold to a future second coming, a physical resurrection of the dead, an end to temporal history, and the establishment of the consummate new heaven and new earth.”396 Moderate partial preterists believe that “in the destruction of Jerusalem in A.D. 70 there was a parousia or coming of Christ [but] it was not the parousia.”397

If synagogues would reconceptualize their venue as a third place, they would feel more like a welcoming home in all aspects of their operations.21 Reenvisioning the synagogue venue in this way is not a far stretch in imagination, as “home,” or bayit, precedes the three primary functions of synagogues (beit kenesset, beit midrash, beit tefillah). This shift in thinking can cause profound changes in how synagogues relate to people on an individual level, how they approach the diversity of today's Jewish community, and how they seek to relate to their broader environment. For example, in contrast to the above mission and vision statements, a synagogue that sees itself as third place might have the following mission and vision: The mission of Temple XX is to enable members and seekers to experience Judaism in a community that offers compelling meaning to today's big and small questions of life from a Jewish perspective. Temple XX broadens and deepens opportunities for all—young and old, Jewish and non-Jewish, religious and secular, learned and just learning, committed and seeking—to find and create a welcoming home. By realigning outdated organizational thinking with relevant frameworks for building Jewish community, Temple XX's initiatives reach out to those beyond the core synagogue community. A synagogue that reenvisions itself as a third place might have a vision statement that reads: Our synagogue aspires to become a place of relevance, where people will want to experience the joy of community and be inspired by enduring Jewish values. Between a hectic home life and a pressured work environment, our synagogue will be the Jewish place where people renew their minds and spirits and create rewarding Jewish connections.

The Invitational Church In the invitational church, the focus is on growth. The goal of the church is to reach out and gather people into the church. Therefore, the church is designed as a consumer-oriented place that takes special care to make sure the red carpet is rolled out for visitors and guests. A highly trained staff puts forth great effort to ensure the very best experience for everyone who comes to the church, with special attention paid to visitors. Invitational churches are often successful at growth because this is a large part of their goal and focus. There are many wonderful aspects of the invitational church. I believe God sovereignly birthed the church growth and seeker movements to help the institutional church get beyond itself and start caring about the millions of people trying to find God who were unable to fit into the institutional church. I deeply appreciate and value invitational churches, because they have come up with a way to re-create a modern day “Court Of The Gentiles” aspect of the temple, a place where God-seekers can come and find God. They have unselfishly set aside their desire for church to be about themselves, and they have designed church services for lost people and seekers. What a refreshing change when invitational churches hit the scene! They have really harvested many people for Jesus and helped thousands of churches become outward-focused. This is a good thing! The difficulty with the invitational church is that the individual is essentially irrelevant. What I mean is, when most people walk into an invitational church, it really doesn’t matter whether or not they show up. Why is this true? Because the invitational church has, by default, set the bar very low to make sure that whosoever will may come. However, the inadvertent message is that the individual is not really needed. Little is asked or required of people, and it is very clear that if they aren’t part of the overall goal to facilitate growth, their gifts may not be needed. To prove the point: where do many of the people who have left institutional churches go? They often sit in the back of invitational churches where they can go unnoticed and where they can have very little asked of them. The invitational church is a great place to recover from the institutional church. Some go on and become involved in meaningful ways. But often over time, two negative things happen to believers who have been in invitational churches. One, they become sedentary, consumer-oriented Christians. Those who joined the institutional church and who wanted to make a difference have all but lost their initial fire. Often they no longer burn with zeal for God and His purposes. Instead, they unwittingly adopt the culture of the invitational church into their Christianity, and they, too, lower the bar to the point where, for all intents and purposes, they are now just showing up at a weekend service. Or two, they begin to feel the need for a more personal, relational church, and they move on to something more personal and meaningful to them.

excellent relations between these two long-intermarried families of constitutional monarchs. In Jerusalem, under the authority of the Great Powers Condominium for the Holy Land, renewed clashes have occurred between Orthodox Jews and their Muslim counterparts at the Temple Mount. In India the governor general, Gurchuran Singh, is on holiday at a hill station but has met with representatives of India’s sporting and business elite for a briefing on their preparations for hosting next year’s Commonwealth Games. They will hold

I would advise all the Saints to go to with their might and gather together all their living relatives to this place [the temple] that they may be sealed and saved that they may be prepared against the day that the destroying angel goes forth and if the whole Church should go to with all their might to save their dead seal their posterity and gather their living friends and spend none of their time in behalf of the world they would hardly get through before

on an actual kyber, which Zerpen had gone to great lengths and cost to acquire. Relatively rare, the so-called living crystals were almost exclusively the property of the Jedi, who seemed to regard the kyber as sacrosanct. Finger-sized ones powered their lightsabers, and larger ones were rumored to adorn the ornate façades of their isolated temples.

The synthetic gem had been modeled on an actual kyber, which Zerpen had gone to great lengths and cost to acquire. Relatively rare, the so-called living crystals were almost exclusively the property of the Jedi, who seemed to regard the kyber as sacrosanct. Finger-sized ones powered their lightsabers, and larger ones were rumored to adorn the ornate façades of their isolated temples.

On the one hand our body is our temple, but on the other we despise it for being mere machinery. We've become accustomed to valuing mind over body. We feel nothing but contempt for the factors relating to our physical survival.

I know I’m not the more experienced investigator here,” Stacey said, “but I’m going to go way out on a limb and say the haunting of this estate could be related to this underground death-god temple full of human skulls.

Religion is not necessarily related only to what we think of as religious things or practices, like attending a rite in a temple, performing practices in order to attain certain goods, or following certain codes of conduct based on a particular set of beliefs or even ideas of the supernatural. It is just as easily identified with something like the unfailing love for FC Barcelona or Liverpool FC and the ineffable (absolutely religious) experience of living and dying together, through songs, food, and tears, in a match against their rivals from times immemorial (Real Madrid or Manchester United). Another glorious religious experience could be watching Roger Federer move on a Wimbledon court.26

Prayers to deities preserved from the ancient Near East share many of the same themes as Biblical prayers. Individuals sensed guilt and divine abandonment (see notes on Ps 6:1, 3; 13:1; 32:4; 51:1, 5); they felt physical suffering (see notes on Ps 22:14, 17; 38:2–3), emotional pain and shame (see notes on Ps 6:6; 25:2) and loss of friendship (see note on Ps 31:11); and they faced death (see note on Ps 16:10). At times their afflictions involved legal entanglements accompanied by slander and curses (see notes on Ps 17:2; 41:5–6; 62:4). They responded with cries for a divine hearing (see note on Ps 55:17) and justice (see the article “Imprecations and Incantations”). In ancient Mesopotamia, letters written to gods and deposited in the temple also served to bring requests before the deity. The use of rather generic names in these letters, as well as their transmission through the curriculum of scribal schools, suggests that anyone could relate his or her experience with those recorded in these prayers. In later tradition, similar prayers were cited orally by a priest rather than deposited in the temple. Much of the language of these prayers and letters, including the Biblical psalms, was general and metaphoric, allowing these texts to serve as examples for others to use in their specific circumstances. While the details of hardship might have differed, the emotional experiences and theological thoughts could be shared by anyone. As in Biblical psalms, the Mesopotamian prayers include protests of innocence, praise to the deity and vows to offer thanks for deliverance. Often specific attributes of the deity are named that correspond to the affliction and desired deliverance of the worshiper. Such elements function within the lament as motivation for the deity to respond to the worshiper’s plight. ◆ Key Concepts • Many psalms are an expression of emotion, and God responds to us in our emotional highs and lows. • Psalms is a book with purpose. • Psalms 1–2 embody the message of the book.

question of the chronological relation of John’s account of the temple cleansing to the Synoptic version which dates it during Holy Week is not easy to answer; an adequate answer, indeed, would require a separate excursus.150 It seems probable that John takes it out of its chronological sequence and places it, with programmatic intent, in the forefront of his record of Jesus’ Jerusalem ministry. If his readers understand the significance of this incident, they will know what the ministry was all about.

Women in Indian society were treated so well as to startle the Spaniards. Las Casas describes sex relations: Marriage laws are non-existent: men and women alike choose their mates and leave them as they please, without offense, jealousy or anger. They multiply in great abundance; pregnant women work to the last minute and give birth almost painlessly; up the next day, they bathe in the river and are as clean and healthy as before giving birth. If they tire of their men, they give themselves abortions with herbs that force stillbirths, covering their shameful parts with leaves or cotton cloth; although on the whole, Indian men and women look upon total nakedness with as much casualness as we look upon a man’s head or at his hands. The Indians, Las Casas says, have no religion, at least no temples. They live in large communal bell-shaped buildings, housing up to 600 people at one time … made of very strong wood and roofed with palm leaves…. They prize bird feathers of various colors, beads made of fishbones, and green and white stones with which they adorn their ears and lips, but they put no value on gold and other precious things. They lack all manner of commerce, neither buying nor selling, and rely exclusively on their natural environment for maintenance. They are extremely generous with their possessions and by the same token covet the possessions of their friends and expect the same degree of liberality….

Amid all the variability in responses to the choices presented by the Roman presence, we can recognize significant patterns, and they may represent common features in all situations of interaction between expanding complex societies and indigenous groups. Especially striking is initial eager adoption of Roman luxury goods and lifestyle by the urban elites in the conquered territories, while rural areas and others in the society maintained the traditional Iron Age material culture. Over the course of a few generations, rural communities also began to adopt new patterns, but after another few generations, signs of re-creation, or renewal, of old traditions appeared, perhaps as forms of resistance to provincial Roman material culture and society. Over time, new traditions developed, adapting elements of both indigenous and introduced practices and styles to create patterns different from any of the antecedents. In the unconquered regions, the patterns are different but related. The elites embraced many aspects of the imperial lifestyle that they consumed and displayed privately, such as ornate feasting paraphernalia, statuary, personal ornaments, and coins, but they did not adopt the public expressions of their affiliation with the cosmopolitan society - the dwellings, baths, or temples of the Roman provinces. Except near the frontiers, as at the site of Westick, the nonelite members of the societies beyond the frontier did not adopt the new cosmopolitan styles, probably because they had no direct access to the required goods. Beyond the frontier we see no clear resurgence of long-dormant styles, as in the case of the La Tene style in the provinces. When elements of the cosmopolitan lifestyle were integrated with those of local tradition, such as in the emergence of the confederations of the Alamanni and the Franks, that development was driven more exclusively by the elites than was the case in the Roman provinces.

Under the latter, Herod, the first foreigner, was given the Kingdom of the Jews by the Romans. As Josephus relates, he was an Idumean on his father’s side and an Arabian on his mother’s. But Africanus, who was also no common writer, says that they who were more accurately informed about him report that he was a son of Antipater, and that the latter was the son of a certain Herod of Ascalon, one of the so-called servants of the temple of Apollo.

Herodotus relates that when Cambyses entered the temple of the Cabiri he was unable to restrain his mirth at seeing before him the figure of a man standing upright and, facing the man, the figure of a woman standing on her head. Had Cambyses been acquainted with the principles of divine astronomy, he would have realized that he was then in the presence of the key to universal equilibrium.

In Greece, says Suidas, "the greatest and most expensive sacrifice was the mysterious sacrifice called the Telete," a sacrifice which, according to Plato, "was offered for the living and the dead, and was supposed to free them from all the evils to which the wicked are liable when they have left this world." In Egypt the exactions of the priests for funeral dues and masses for the dead were far from being trifling. "The priests," says Wilkinson, "induced the people to expend large sums on the celebration of funeral rites; and many who had barely sufficient to obtain the necessaries of life were anxious to save something for the expenses of their death. For, beside the embalming process, which sometimes cost a talent of silver, or about 250 [pounds] English money, the tomb itself was purchased at an immense expense; and numerous demands were made upon the estate of the deceased, for the celebration of prayer and other services for the soul." "The ceremonies," we find him elsewhere saying, "consisted of a sacrifice similar to those offered in the temples, vowed for the deceased to one or more gods (as Osiris, Anubis, and others connected with Amenti); incense and libation were also presented; and a prayer was sometimes read, the relations and friends being present as mourners. They even joined their prayers to those of the priest. The priest who officiated at the burial service was selected from the grade of Pontiffs, who wore the leopard skin; but various other rites were performed by one of the minor priests to the mummies, previous to their being lowered into the pit of the tomb after that ceremony. Indeed, they continued to be administered at intervals, as long as the family paid for their performance." Such was the operation of the doctrine of purgatory and prayers for the dead among avowed and acknowledged Pagans; and in what essential respect does it differ from the operation of the same doctrine in Papal Rome?

Highlight – Leviticus 15:2 Rules About Sex Some of the rules regarding sex and bodily discharges mystify modern readers, but the Israelites took for granted that God had dominion over even the most private aspects of their lives. The Bible does not provide a detailed rationale for these regulations. Some relate to health and hygiene: Following the rules would help the Israelites avoid the venereal diseases that plagued their neighbors. Also, pagan religions commonly employed temple prostitutes, and God clearly intended for the Israelites to keep worship and sex separate.