Temporary Problems Quotes

1) Never trust a cop in a raincoat. 2) Beware of enthusiasm and of love, both are temporary and quick to sway. 3) If asked if you care about the world's problems, look deep into the eyes of he who asks, he will never ask you again. 4) Never give your real name. 5) If ever asked to look at yourself, don't look. 6) Never do anything the person standing in front of you can't understand. 7) Never create anything, it will be misinterpreted, it will chain you and follow you for the rest of your life.

they say suicide is a permanent solution to a temporary problem. the problem with being human isn't really so temporary.

Violence brings only temporary victories; violence, by creating many more social problems than it solves, never brings permanent peace.

We try to fix the outside so much, but our control of the outer world is limited, temporary, and often, illusory.

Another long run, hoping to put distance between me and everything else. The farther, the better. Only problem is, the distance is just temporary, because no matter how far I go, I always have to come back.

I guess this is a message for those of you who contemplate permanent solutions to temporary problems. You never know what could be coming in the future. There is so much music you've yet to hear.

They say suicide is a permanent solution to a temporary problem. he problem with being humas isn't really so temporary

Never make a permanent mistake to solve a temporary problem.

Suicide is a permanent solution to a temporary problem.

All spouses become strangers to each other at some point in a marriage,” Del said. “All human beings are a work in progress, and we don’t all change at the same pace. Who knows how many people have gotten divorced simply because they failed to recognize that what they thought were insurmountable problems were actually just temporary phases?

Can the fundamental nature of matter really be lawlessness? Can the stability and order of the world be but a temporary dynamic equilibrium achieved in a corner of the universe, a short-lived eddy in a chaotic current?

Have a fierce resolve in everything you do.” “Demonstrate determination, resiliency, and tenacity.” “Do not let temporary setbacks become permanent excuses.” And, finally, “Use mistakes and problems as opportunities to get better—not reasons to quit.

It was me who had to carry myself over the finish line, and all I needed to remember when I felt like not trying was that that feeling wouldn't last forever.

Of all the misconceptions about love the most powerful and pervasive is the belief that "falling in love" is love or at least one of the manifestations of love. It is a potent misconception, because falling in love is subjectively experienced in a very powerful fashion as an experience of love. When a person falls in love what he or she certainly feels is "I love him" or "I love her." But two problems are immediately apparent. The first is that the experience of falling in love is specifically a sex-linked erotic experience. We do not fall in love with our children even though we may love them very deeply. We do not fall in love with our friends of the same sex-unless we are homosexually oriented-even though we may care for them greatly. We fall in love only when we are consciously or unconsciously sexually motivated. The second problem is that the experience of falling in love is invariably temporary. No matter whom we fall in love with, we sooner or later fall out of love if the relationship continues long enough. This is not to say that we invariably cease loving the person with whom we fell in love. But it is to say that the feeling of ecstatic lovingness that characterizes the experience of falling in love always passes. The honeymoon always ends. The bloom of romance always fades.

mental illness doesn’t listen to reason. It doesn’t even have a language of love. It only knows despair. You cannot blame yourself. You can’t allow temporary problems from your past to become lifelong regrets.

What has become clear is that lies are just a temporary solution to a permanent problem. Lying to spare a person's feelings, even when the truth would help them to improve, damages them in the long run.

Eckhart Tolle says, “Addiction begins with pain and ends with pain,” meaning that pain is behind compulsive behavior. Eleven years clean, I still feel the urge to medicate pain. Whenever events don’t go my way, my first instinct is to annul the feeling, to look for an external resource to solve the problem. The second part of Eckhart’s edict kicks in here—addiction “ends with pain.” Medication of any kind offers only a temporary solution; it always leads back to pain and becomes therefore predictably cyclical.

Our problem as Americans -- at least, among my race and gender -- is that we resist the very idea of limits, regarding limits of all sorts as temporary and regrettable impositions on our lives.

When I looked at my life’s ledger I realized I was a very rich woman. What I was experiencing was merely a temporary cash-flow problem. Finally, I came to an inner awareness that my personal net worth couldn’t possibly be determined by the size of my checking account balance. Neither can yours.

Under normal conditions people react to a threat with a temporary increase in their stress hormones. As soon as the threat is over, the hormones dissipate and the body returns to normal. The stress hormones of traumatized people, in contrast, take much longer to return to baseline and spike quickly and disproportionately in response to mildly stressful stimuli. The insidious effects of constantly elevated stress hormones include memory and attention problems, irritability, and sleep disorders. They also contribute to many long-term health issues, depending on which body system is most vulnerable in a particular individual.

demanding recognition for something you did and getting angry or upset if you don’t get it; trying to get attention by talking about your problems, the story of your illnesses, or making a scene; giving your opinion when nobody has asked for it and it makes no difference to the situation; being more concerned with how the other person sees you than with the other person, which is to say, using other people for egoic reflection or as ego enhancers; trying to make an impression on others through possessions, knowledge, good looks, status, physical strength, and so on; bringing about temporary ego inflation through angry reaction against something or someone; taking things personally, feeling offended; making yourself right and others wrong through futile mental or verbal complaining; wanting to be seen, or to appear important.

Violence brings only temporary victories; violence, by creating more social problems than it solves, never brings permanent peace. I am convinced that if we succumb to the temptation to use violence in our struggle for freedom, unborn generations will be the recipients of a long and desolate night of bitterness, and our chief legacy to them will be a never-ending reign of chaos.

A message for those of you who contemplate permanent solutions to temporary problems. You never know what could be coming in the future. There is so much music you've yet to hear.

This is a great universal truth; we are by nature healthy; illness is an unnatural, temporary state when certain systems of the body are not functioning as they should. The harmonious flow of chi restores a person's natural functions. It is also excellent for overcoming emotional and mental problems and managing stress.

The only real problem is a lack of love. To address the world’s problems on any other level is a temporary palliative—a fix but not a healing, a treatment of the symptom but not a cure.

If a Martian (who, we'll imagine, never dies except by accident) came to Earth and saw this peculiar race of creatures - these humans who live about seventy or eighty years, knowing that death is going to come - it would look to him like a terrible problem of psychology to live under those circumstances, knowing that life is only temporary. Well, we humans somehow figure out how to live despite this problem: we laugh, we joke, we live.

My heart goes out to some of those rather hostile yet highly intelligent individuals who may see problems really because they have solutions. That hostility is learned in defense; not offense. An often stubborn and prideful world, in its self-destructive, temporary bliss of ignorance, may be violently resistant to the watchful mind.

Our society assigns us a tiny number of roles: We're producers of one thing at work, consumers of a great many things all the rest of the time, and then, once a year or so, we take on the temporary role of citizen and cast a vote. Virtually all our needs and desires we delegate to specialists of one kind or another - our meals to the food industry, our health to the medical profession, entertainment to Hollywood and the media, mental health to the therapist or the drug company, caring for nature to the environmentalist, political action to the politician, and on and on it goes. Before long it becomes hard to imagine doing much of anything for ourselves - anything, that is, except the work we do "to make a living." For everything else, we feel like we've lost the skills, or that there's someone who can do it better... it seems as though we can no longer imagine anyone but a professional or an institution or a product supplying our daily needs or solving our problems.

Don't give a permanent solution to a temporary situation.

He had no document but his memory; the training he had acquired with each added hexameter gave him a discipline unsuspected by those who set down and forget temporary, incomplete paragraphs. He was not working for posterity or even for God, whose literary tastes were unknown to him. Meticulously, motionlessly, secretly, he wrought in time his lofty, invisible labyrinth. He worked the third act over twice. He eliminated certain symbols as over-obvious, such as the repeated striking of the clock, the music. Nothing hurried him. He omitted, he condensed, he amplified. In certain instances he came back to the original version. He came to feel affection for the courtyard, the barracks; one of the faces before him modified his conception of Roemerstadt's character. He discovered that the wearying cacophonies that bothered Flaubert so much are mere visual superstitions, weakness and limitation of the written word, not the spoken...He concluded his drama. He had only the problem of a single phrase. He found it. The drop of water slid down his cheek. He opened his mouth in a maddened cry, moved his face, dropped under the quadruple blast.

Ultimately, the question was about the nature of the dunya as a place of fleeting moments and temporary attachments. As a place where people are with you today and leave or die tomorrow. But this reality hurts our very being because it goes against our nature. We, as humans, are made to seek, love, and strive for what is perfect and what is permanent. We are made to seek what’s eternal. We seek this because we were not made for this life. Our first and true home was Paradise: a land that is both perfect and eternal. So the yearning for that type of life is a part of our being. The problem is that we try to find that here. And so we create ageless creams and cosmetic surgery in a desperate attempt to hold on—in an attempt to mold this world into what it is not, and will never be.

Margaux was older and wiser now and knew the waves couldn't fix what was wrong in her life, but at least they might give her some temporary respite.

No problems are temporary until they are over. All problems are potentially permanent.

The aphorism that suicide is a permanent solution to a temporary problem is usually true. And remember, changing one’s mind in midair rarely works out.

It's inept to give a temporary problem a permanent solution. When the problem expires, the solution becomes the problem.

What he’d done had been a permanent solution to a temporary problem. His pain wouldn’t have lasted forever. Nothing ever did. I wanted Archer to know that. I needed him to know that.

Of course, later, they decided my problem was mental illness.” “You say that like you don’t believe it anymore.” “I feel so much better with you. Is that temporary, do you think?” “I can’t say.

Throughout my years in the camps, and against nearly insuperable odds, I knew of no one who committed suicide. I wanted to reach out to young people, make them aware of the preciousness of life, and show them that it was not to be thrown away thoughtlessly, even under conditions of extreme hardship. I always wanted to impress upon them how wrong it is to seek a permanent solution to a temporary problem.

I took a little walk outside for a while. I was surprised that I wasn't feeling what I thought people were supposed to feel under the circumstances. May be I was fooling myself. I wasn't delighted, but I didn't feel terribly upset, perhaps because we had known for a long time that it was going to happen. It's hard to explain. If a Martian(who, we'll imagine never dies except by accident) came to Earth and saw this peculiar race of creatures-these humans who live about seventy or eighty years, knowing that death is going to come--it would look to hi like a terrible problem of psychology to live under those circumstances, knowing that life is only temporary Well, we humans somehow figure out how to live despite this problem: we laugh, we joke, we live. The only difference for me and Arlene was, instead of fifty years, it was five years. It was only a quantitative difference--the psychological problem was just the same. The only way it would have become any different is if we had said to ourselves, "But those other people have it better, because they might live fifty years." But that's crazy. Why make yourself miserable saying things like, "Why do we have such bad luck? What has God done to us? What have we done to deserve this?"--all of which, if you understand reality and take it completely into your heart, are irrelevant and unsolvable. They are just things that nobody can know. Your situation is just an accident of life.. We had a hell of good time together...

If a Martian (who, we’ll imagine, never dies except by accident) came to Earth and saw this peculiar race of creatures—these humans who live about seventy or eighty years, knowing that death is going to come—it would look to him like a terrible problem of psychology to live under those circumstances, knowing that life is only temporary. Well, we humans somehow figure out how to live despite this problem: we laugh, we joke, we live.

Seven simple rules of going into hiding: One, never trust a cop in a raincoat. Two, beware of enthusiasm and of love. Both are temporary and quick to sway. Three, if asked if you care about the world's problems, look deep into the eyes of he who asks. He will never ask you again. Four, never give your real name. Five, if ever asked to look at yourself, don't. Six, never do anything the person standing in front of you cannot understand. And finally seven, never create anything. It will be misinterpreted. It will chain you and follow you for the rest of your life.

It became clearer and clearer to me that I had found a woman who possessed the strength and like-mindedness I'd been hoping to locate my entire adult life. 'In marriage, choose someone you're comfortable solving problems with' was an aphorism I'd been acquainted with. I had long ago concocted my own turbocharged version, which better fit my own history and worldview. The blessing to be carefully preserved, I'd concluded, is a partner with whom you're not only be able to endure a crisis but whose companionship you could continue to enjoy in spite of the crisis. It became apparent that I might have found exactly that.

All human beings are a work in progress, and we don’t all change at the same pace. Who knows how many people have gotten divorced simply because they failed to recognize that what they thought were insurmountable problems were actually just temporary phases?

You go out into your world, and try and find the things that will be useful to you. Your weapons. Your tools. Your charms. You find a record, or a poem, or a picture of a girl that you pin to the wall and go, "Her. I'll try and be her. I'll try and be her - but here." You observe the way others walk, and talk, and you steal little bits of them - you collage yourself out of whatever you can get your hands on. You are like the robot Johnny 5 in Short Circuit, crying, "More input! More input for Johnny 5! as you rifle through books and watch films and sit in front of the television, trying to guess which of these things that you are watching - Alexis Carrington Colby walking down a marble staircase; Anne of Green Gables holding her shoddy suitcase; Cathy wailing on the moors; Courtney Love wailing in her petticoat; Dorothy Parker gunning people down; Grace Jones singing "Slave to the Rhythm" - you will need when you get out there. What will be useful. What will be, eventually, you? And you will be quite on your own when you do all this. There is no academy where you can learn to be yourself; there is no line manager slowly urging you toward the correct answer. You are midwife to yourself, and will give birth to yourself, over and over, in dark rooms, alone. And some versions of you will end in dismal failure - many prototypes won't even get out the front door, as you suddenly realize that no, you can't style-out an all-in-one gold bodysuit and a massive attitude problem in Wolverhampton. Others will achieve temporary success - hitting new land-speed records, and amazing all around you, and then suddenly, unexpectedly exploding, like the Bluebird on Coniston Water. But one day you'll find a version of you that will get you kissed, or befriended, or inspired, and you will make your notes accordingly, staying up all night to hone and improvise upon a tiny snatch of melody that worked. Until - slowly, slowly - you make a viable version of you, one you can hum every day. You'll find the tiny, right piece of grit you can pearl around, until nature kicks in, and your shell will just quietly fill with magic, even while you're busy doing other things. What your nature began, nature will take over, and start completing, until you stop having to think about who you'll be entirely - as you're too busy doing, now. And ten years will pass without you even noticing. And later, over a glass of wine - because you drink wine now, because you are grown - you will marvel over what you did. Marvel that, at the time, you kept so many secrets. Tried to keep the secret of yourself. Tried to metamorphose in the dark. The loud, drunken, fucking, eyeliner-smeared, laughing, cutting, panicking, unbearably present secret of yourself. When really you were about as secret as the moon. And as luminous, under all those clothes.

When we browse internet, pictures get loaded on our device, not downloaded. When we browse the universe, things get temporarily loaded in our life, not permanently downloaded. Once you embrace this truth, all problems resolve and you reach the state of permanent bliss.

Bruce, these Jews escaping from Europe have posed quite a problem. They are simply flooding Palestine. Frankly, the Arabs are getting quite upset about the numbers getting into the mandate. We here have decided to set up detention camps on Cyprus to contain these people—at least as a temporary measure until Whitehall decides what we are going to do with the Palestine mandate.” “I see,” Sutherland said softly.

Whatever you’re facing, it is under your feet. It is not permanent. It’s temporary. The power that is for you is greater than any power that comes against you. Keep the right perspective. You and God are a majority. You are armed and dangerous. The problem may have formed, but it is not going to prosper.

I had treated my temporary earthly problems so emotionally and seriously that they became major energy zappers, brain drains, and heart breakers. I knew I was a Christian living in this world, but things didn’t really sink in until the concept of the purple wedge made me ‘see’ it and put things into perspective.

I don’t want to make a big deal about this or anything, but I think it’s kind of cool how you do everything you do.” I squinted at him. “I mean, you use sign language, and it’s hard to communicate. But you’re into art and you can seriously cook and, for goodness’ sakes, you can even jitterbug. By the way, I told my mom, and she wants a video. Totally doesn’t believe me. But, yeah, I think it’s nice that you don’t let a little hitch in life slow you down. I admire that.” I smiled. For a minute, I admired myself, too. He didn’t know how deep my problems ran, but he was right all the same. It was no small thing to try, to find out what you cared about in life. Even this moment, with this wonderful, temporary boy beside me, was a tiny miracle. I ought to give myself some credit.

Recognizing its importance, Aedes aegypti should be studied as a long-term national, regional, and world problem rather than as a temporary local threat to the communities suffering at any given moment from yellow fever, dengue or other aegypti-borne disease. No one can foresee the extent of the future threat of Aedes aegypti to mankind as a vector of known virus diseases, and none can foretell what other virus diseases may yet affect regions where A. aegypti is permitted to remain.

The truth is - people won't believe you, they won't care for you, they won't give you time or attention, but once you do something that is 'big' in their eyes, you will get it all. Then suddenly you become everyone's friend, everyone seems to have time for you. The people who ignored you earlier will tag you in their posts to gain publicity. And all of a sudden, you become the 'new' inspiration. But the ones who always support you will still call you by your pet name, tease you by those old names and will be there for you like before. The 'key' to life is - knowing who is permanent and who is temporary. The people who are with you in your struggle, are the people who deserve to eat a slice of your success, and the people who are there right after your success, are the ones who should be kept at a distance, for those people would be the first ones to run away if you are in any problem. This life is too short to be lived in any fake fame or publicity. Know your real friends, and know their worth, because if they're lost, the meaning of your life is lost...

I am enduring temporary sufferings to fulfill my dearest dreams.

The gaiety in love is a myth, because it's all TEMPORARY. The misery in love is an undeniable fact, as the bruises stays PERMENANTLY in the heart.

O God,” he thought, “what a demanding job I’ve chosen! Day in, day out on the road. The stresses of trade are much greater than the work going on at head office, and, in addition to that, I have to deal with the problems of traveling, the worries about train connections, irregular bad food, temporary and constantly changing human relationships which never come from the heart. To hell with it all!

The loneliness, bleakness, wretchedness you feel without this person you love existed before you fell in love. What you call love is merely stimulation, the temporary covering-up of your emptiness. You escaped from loneliness through a person, used this person to cover it up. Your problem is not this relationship but rather it is the problem of your own emptiness. Escape is very dangerous because, like some drug, it hides the real problem. It is because you have no love inside you that you continually look for love to fill you from the outside. There is a difference between understanding the futility of this escape and deciding not to get involved in this kind of relationship. A decision is no good because it strengthens the thing you are deciding against. Understanding is quite different.

When a person falls in love what he or she certainly feels is ‘I love him’ or ‘I love her.’ But two problems are immediately apparent. The first is that the experience of falling in love is specifically a sex-linked erotic experience. We do not fall in love with our children even though we may love them very deeply. We do not fall in love with our friends of the same sex – unless we are homosexually oriented – even though we may care for them greatly. We fall in love only when we are consciously or unconsciously sexually motivated. The second problem is that the experience of falling in love is invariably temporary. No matter whom we fall in love with, we sooner or later fall out of love if the relationship continues long enough. This is not to say that we invariably cease loving the person with whom we fell in love. But it is to say that the feeling of ecstatic lovingness that characterizes the experience of falling in love always passes. The honeymoon always ends. The bloom of romance always fades. To

. . . the bond bubble, the tech bubble, the stock bubble, the emerging markets bubble, the housing bubble. . . One by one they had all burst, and their bursting showed that they had been temporary solutions to long-term problems, maybe evasions of those problems, distractions. With so many bubbles-so many people chasing ephemera, all at the same time-it was clear that things were fundamentally not working.

You must look inside yourself and determine that from now on pain is not a problem. It is just a thing in the universe. Somebody can say something to you that can cause your heart to react and catch fire, but then it passes. It’s a temporary experience. Most people can hardly imagine what it would be like to be at peace with inner disturbance. But if you do not learn to be comfortable with it, you will devote your life to avoiding it. If you feel insecurity, it’s just a feeling. You can handle a feeling. If you feel embarrassed, it’s just a feeling. It’s just a part of creation. If you feel jealousy and your heart burns, just look at it objectively, like you would a mild bruise. It’s a thing in the universe that is passing through your system. Laugh at it, have fun with it, but don’t be afraid of it. It cannot touch you unless you touch it.

Because I am a Black person, my anger is considered dangerous, explosive, and unwarranted. Because I am a woman, my anger supposedly reveals an emotional problem or gets dismissed as a temporary state that will go away once I choose to be rational. Because I am a Christian, my anger is dismissed as a character flaw, showing just how far I have turned from Jesus. Real Christians are nice, kind, forgiving—and anger is none of those things.

We therefore conclude that no philosophy and no system of life produced by human thought can have the characteristic of "comprehensiveness." At most, it can cover a segment of human life and can be valid for a temporary period. Because of its limited scope, it is always deficient in many respects, and because of its temporariness it is bound to cause problems that require modifications and changes in the original philosophy or system of life. Peoples and nations basing their social, political, and economic systems on human philosophies are forever confronted with contradictions and "dialectics." The history of European peoples is an example of such a process.

I trust you will not be as scared by this word as you were Thursday [Du Bois was referring to the audience’s reaction to a speech by Dr. Broadus Mitchell of Johns Hopkins University]. I am not discussing a coming revolution, I am trying to impress the fact upon you that you are already in the midst of a revolution; you are already in the midst of war; that there has been no war of modern times that has taken so great a sacrifice of human life and human spirit as the extraordinary period through which we are passing today. Some people envisage revolution chiefly as a matter of blood and guns and the more visible methods of force. But that, after all, is merely the temporary and outward manifestation. Real revolution is within. That comes before or after the explosion—is a matter of long suffering and deprivation, the death of courage and the bitter triumph of despair. This is the inevitable prelude to decisive and enormous change, and that is the thing that is on us now. We are not called upon then to discuss whether we want revolution or not. We have got it. Our problem is how we are coming out of it. 67

But as such mere illustrations are almost universally taken for solutions (and perhaps they are the only possible humans solutions), therefore it may help to the temporary quiet of some inquiring mind; and so not be wholly without use.

Don't make up problems you don't have yet. It's not a problem until it's a real problem. Most of the things you worry about never happen anyway. The decisions you make today don't need to last forever. If circumstances change, your decisions CAN change. Decisions are temporary. Pay attention to today and worry about later when it gets here. Otherwise, you'll waste energy, time and money fixating on problems that may never materialize." ~ An excerpt from the awesome book, "Rework

..I met two young guys from the Oregon National Guard... The lieutenant told me about their temporary barracks in an old neighborhood high school. He told me that he was disgusted that kids ever went to school there, and that in Oregon the place would have been bulldozed and rebuilt so that kids could have a proper place to learn. He seemed troubled that all of this was happening in America. He realized that many of the problems he was seeing in New Orleans existed before the storm, and he wanted to know why people had put up with it and why they hadn't voted out of office the people who had let this happen. I told him I didn't know, but maybe we could change things in New Orleans in the future. He seemed hopeful. I felt less certain.

Can the fundamental nature of matter really be lawlessness? Can the stability and order of the world be but a temporary dynamic equilibrium achieved in a corner of the universe, a short-lived eddy in a chaotic current? Without realizing it, he found himself

London meant a new beginning, a hell-hole, a wonderland; too big, too foul; a safety blanket, point of pride, unfortunate problem, temporary mattress location, salvation, life's work. A place to stack empty tins of lager. Stage, Mecca, my water, my oxygen. London as cell, jail and favour.

By helping one another, with concern and respect, we can solve many problems easily. Harmony cannot thrive in a climate of mistrust, cheating, bullying and mean-spirited competition. Success through intimidation and violence is temporary at best; its trifling gains only create new problems.

Marijuana users generally start smoking between 14 and 19; first-time psychotic breaks most often occur from 19 to 24 for men, 21 to 27 for women. In other words, almost no one develops a permanent psychotic illness the first time he uses marijuana—or even after a few months. The gap between when people start smoking and when they break averages six years, according to a 2016 paper in the Australian & New Zealand Journal of Psychiatry that examined previous research. The Finnish paper showing that almost half of cannabis psychosis diagnoses convert to schizophrenia within eight years is more evidence of the time lag. A problem that seems temporary becomes permanent.

Nero, who ruled from 54–68 AD, had found the formula to solve this, which was highly similar to Keynes's solution to Britain's and the U.S.'s problems after World War I: devaluing the currency would at once reduce the real wages of workers, reduce the burden of the government in subsidizing staples, and provide increased money for financing other government expenditure. The aureus coin was reduced from 8 to 7.2 grams, while the denarius's silver content was reduced from 3.9 to 3.41g. This provided some temporary relief, but had set in motion the highly destructive self-reinforcing cycle of popular anger, price controls, coin debasement, and price rises, following one another with the predictable regularity of the four seasons.

the beaches. In literally hundreds of instances, a vessel’s ignorance of her longitude led swiftly to her destruction. Launched on a mix of bravery and greed, the sea captains of the fifteenth, sixteenth, and seventeenth centuries relied on “dead reckoning” to gauge their distance east or west of home port. The captain would throw a log overboard and observe how quickly the ship receded from this temporary guidepost. He noted the crude speedometer reading in his ship’s logbook, along with the direction of travel, which he took from the stars or a compass, and the length of time on a particular course, counted with a sandglass or a pocket watch. Factoring in the effects of ocean currents, fickle winds, and errors in judgment, he then determined his longitude. He routinely missed his mark, of course—searching

A Day Away We often think that our affairs, great or small, must be tended continuously and in detail, or our world will disintegrate, and we will lose our places in the universe. That is not true, or if it is true, then our situations were so temporary that they would have collapsed anyway. Once a year or so I give myself a day away. On the eve of my day of absence, I begin to unwrap the bonds which hold me in harness. I inform housemates, my family and close friends that I will not be reachable for twenty-four hours; then I disengage the telephone. I turn the radio dial to an all-music station, preferably one which plays the soothing golden oldies. I sit for at least an hour in a very hot tub; then I lay out my clothes in preparation for my morning escape, and knowing that nothing will disturb me, I sleep the sleep of the just. On the morning I wake naturally, for I will have set no clock, nor informed my body timepiece when it should alarm. I dress in comfortable shoes and casual clothes and leave my house going no place. If I am living in a city, I wander streets, window-shop, or gaze at buildings. I enter and leave public parks, libraries, the lobbies of skyscrapers, and movie houses. I stay in no place for very long. On the getaway day I try for amnesia. I do not want to know my name, where I live, or how many dire responsibilities rest on my shoulders. I detest encountering even the closest friend, for then I am reminded of who I am, and the circumstances of my life, which I want to forget for a while. Every person needs to take one day away. A day in which one consciously separates the past from the future. Jobs, lovers, family, employers, and friends can exist one day without any one of us, and if our egos permit us to confess, they could exist eternally in our absence. Each person deserves a day away in which no problems are confronted, no solutions searched for. Each of us needs to withdraw from the cares which will not withdraw from us. We need hours of aimless wandering or spates of time sitting on park benches, observing the mysterious world of ants and the canopy of treetops. If we step away for a time, we are not, as many may think and some will accuse, being irresponsible, but rather we are preparing ourselves to more ably perform our duties and discharge our obligations. When I return home, I am always surprised to find some questions I sought to evade had been answered and some entanglements I had hoped to flee had become unraveled in my absence. A day away acts as a spring tonic. It can dispel rancor, transform indecision, and renew the spirit.

Real Hope stares us in the face, but we do not see him. Instead, we dig into the mound of human ideas to extract a tiny shard of insight. We tell ourselves that we have finally found the key, the thing that will make a difference. We act on the insight and embrace the delusion of lasting personal change. But before long, disappointment returns. The change was temporary and cosmetic, failing to penetrate the heart of the problem. So, we go back to the mound again, determined this time to dig in the right place. Eureka! We find another shard of insight, seemingly more profound than before. We take it home, study it, and put it into practice. But we always end up in the same place. The good news confronts us with the reality that heart-changing help will never be found in the mound. It will only be found in the Man, Christ Jesus. We must not offer people a system of redemption, a set of insights and principles. We offer people a Redeemer. In

Everyone knows that a quick-fix usually doesn’t work, yet we have all been sold on the idea time and time again. Most of us would like to believe in miracle drugs and fast relief. The truth is that most of the quick fixes for stress focus on temporary relief from tension or pain. Temporary, as in, the problem will return with a vengeance. This doesn’t mean we should never take drugs to alleviate tension or pain, it just means that taking drugs is not a viable permanent solution; it’s just a temporary relief.

That may be true,’ Sidney replied. ‘If God is aware of the human condition then how can he be content? But perhaps we have to think about the divine presence in a different way; not as what he is, but what he is not. In other words, not human, and not liable to emotion. The concept of happiness perhaps has no subject. It exists outside ourselves, unrelated to any specific human being.’ ‘Then why do we all want to have it?’ ‘Because we are human.’ ‘And therefore we suffer.’ ‘Yes, Geordie.’ ‘So what you are saying is that God does not know happiness; even though he is supposed to be omniscient? I don’t understand how that works.’ ‘John Stuart Mill argued that happiness is not something that can be achieved by striving for it. You have to pursue some other goal and “if otherwise fortunately circumstanced you will inhale happiness with the air you breathe.”’ ‘So happiness is an accident?’ ‘Possibly. Schopenhauer defined it as the temporary absence of pain.’ ‘And that is the best we can hope for?’ ‘Perhaps, but not necessarily.’ ‘Oh, Sidney, this is all too deep for me.’ ‘And

The responsibility/fault fallacy allows people to pass off the responsibility for solving their problems to others. This ability to alleviate responsibility through blame gives people a temporary high and a feeling of moral righteousness. Unfortunately, one side effect of the Internet and social media is that it’s become easier than ever to push responsibility—for even the tiniest of infractions—onto some other group or person. In fact, this kind of public blame/shame game has become popular; in certain crowds it’s even seen as “cool.” The public sharing of “injustices” garners far more attention and emotional outpouring than most other events on social media, rewarding people who are able to perpetually feel victimized with ever-growing amounts of attention and sympathy. “Victimhood chic” is in style on both the right and the left today, among both the rich and the poor. In fact, this may be the first time in human history that every single demographic group has felt unfairly victimized simultaneously. And they’re all riding the highs of the moral indignation that comes along with it. Right now, anyone who is offended about anything—whether it’s the fact that a book about racism was assigned in a university class, or that Christmas trees were banned at the local mall, or the fact that taxes were raised half a percent on investment funds—feels as though they’re being oppressed in some way and therefore deserve to be outraged and to have a certain amount of attention. The current media environment both encourages and perpetuates these reactions because, after all, it’s good for business. The writer and media commentator Ryan Holiday refers to this as “outrage porn”: rather than report on real stories and real issues, the media find it much easier (and more profitable) to find something mildly offensive, broadcast it to a wide audience, generate outrage, and then broadcast that outrage back across the population in a way that outrages yet another part of the population. This triggers a kind of echo of bullshit pinging back and forth between two imaginary sides, meanwhile distracting everyone from real societal problems. It’s no wonder we’re more politically polarized than ever before. The biggest problem with victimhood chic is that it sucks attention away from actual victims. It’s like the boy who cried wolf. The more people there are who proclaim themselves victims over tiny infractions, the harder it becomes to see who the real victims actually are. People get addicted to feeling offended all the time because it gives them a high; being self-righteous and morally superior feels good. As political cartoonist Tim Kreider put it in a New York Times op-ed: “Outrage is like a lot of other things that feel good but over time devour us from the inside out. And it’s even more insidious than most vices because we don’t even consciously acknowledge that it’s a pleasure.” But

The pub, like pubs all over the world, was a place for debate and discussion, for the exchange of views and opinions, for argument and for the working out of problems. It was a forum, a parliament, a fountain of wisdom and a cesspool of nonsense, it was a centre for the lost and the despairing, where cowards absorbed dutch courage out of small glasses and leaned against the shiny, scratched and polished mahogany counter for support against the crushing burdens of insignificant lives. Where the disillusioned gained temporary hope, where acts of kindness were considered and murders planned.

What I propose in this book is a hard sell in Western culture. We are primarily oriented toward getting from our partners what we need to feel good and don’t believe we can get much from ourselves. We want to transform the source of pain in the outside world rather than the source within us. That external focus—and the therapies of accommodation that subscribe to it—will only provide temporary relief at best from the inner and outer storms that gradually erode the fertile topsoil of our relationships. There is another way, and we will explore it in this book. Before we do, however, let’s further examine the problems with this accommodation premise.

The emergence of society—the rise of housekeeping, its activities, problems, and organizational devices—from the shadowy interior of the household into the light of the public sphere, has not only blurred the old borderline between private and political, it has also changed almost beyond recognition the meaning of the two terms and their significance for the life of the individual and the citizen. Not only would we not agree with the Greeks that a life spent in the privacy of “one’s own” (idion), outside the world of the common, is “idiotic” by definition, or with the Romans to whom privacy offered but a temporary refuge from the business of the res publica; we call private today a sphere of intimacy whose beginnings we may be able to trace back to late Roman, though hardly to any period of Greek antiquity, but whose peculiar manifoldness and variety were certainly unknown to any period prior to the modern age. This is not merely a matter of shifted emphasis. In ancient feeling the privative trait of privacy, indicated in the word itself, was all-important; it meant literally a state of being deprived of something, and even of the highest and most human of man’s capacities. A man who lived only a private life, who like the slave was not permitted to enter the public realm, or like the barbarian had chosen not to establish such a realm, was not fully human. We no longer think primarily of deprivation when we use the word “privacy,” and this is partly due to the enormous enrichment of the private sphere through modern individualism. However, it seems even more important that modern privacy is at least as sharply opposed to the social realm—unknown to the ancients who considered its content a private matter—as it is to the political, properly speaking. The decisive historical fact is that modern privacy in its most relevant function, to shelter the intimate, was discovered as the opposite not of the political sphere but of the social, to which it is therefore more closely and authentically related. The

The point is that the fatigue characteristic of such depression reasserts itself every time we repress strong emotions, play down the memories stored in the body, and refuse them the attention they clamor for. Why are such positive developments the exception rather than the rule? Why do most people (including the “experts”) greatly prefer to believe in the power of medication rather than let themselves be guided by the knowledge stored in their own bodies? Our bodies know exactly what we need, what we have been denied, what disagrees with us, what we are allergic to. But many people prefer to seek aid from medication, drugs, or alcohol, which can only block off the path to the understanding of the truth even more completely. Why? Because recognizing the truth is painful? This is certainly the case. But that pain is temporary. With the right kind of therapeutic care it can be endured. I believe that the main problem here is that there are not enough such professional companions to be had. Almost all the representatives of what I’ll call the “caring professions” appear to be prevented by our morality system from siding with the children we once were and recognizing the consequences of the early injuries we have sustained. They are entirely under the influence of the Fourth Commandment, which tells us to honor our parents, “that thy days may be long upon the land the Lord thy God giveth thee.

The flat tire that threw Julio into a temporary panic and the divorce that almost killed Jim don’t act directly as physical causes producing a physical effect—as, for instance, one billiard ball hitting another and making it carom in a predictable direction. The outside event appears in consciousness purely as information, without necessarily having a positive or negative value attached to it. It is the self that interprets that raw information in the context of its own interests, and determines whether it is harmful or not. For instance, if Julio had had more money or some credit, his problem would have been perfectly innocuous. If in the past he had invested more psychic energy in making friends on the job, the flat tire would not have created panic, because he could have always asked one of his co-workers to give him a ride for a few days. And if he had had a stronger sense of self-confidence, the temporary setback would not have affected him as much because he would have trusted his ability to overcome it eventually. Similarly, if Jim had been more independent, the divorce would not have affected him as deeply. But at his age his goals must have still been bound up too closely with those of his mother and father, so that the split between them also split his sense of self. Had he had closer friends or a longer record of goals successfully achieved, his self would have had the strength to maintain its integrity. He was lucky that after the breakdown his parents realized the predicament and sought help for themselves and their son, reestablishing a stable enough relationship with Jim to allow him to go on with the task of building a sturdy self. Every piece of information we process gets evaluated for its bearing on the self. Does it threaten our goals, does it support them, or is it neutral? News of the fall of the stock market will upset the banker, but it might reinforce the sense of self of the political activist. A new piece of information will either create disorder in consciousness, by getting us all worked up to face the threat, or it will reinforce our goals, thereby freeing up psychic energy.

Here was a temporary solution. Parole would get Mofokeng and Mokoena out of jail as quickly as possible. Other details could be sorted out later. I accompanied Nyambi to Kroonstad jail at the end of October and remember that as he told Mofokeng and Mokoena the news—that they would be home for Christmas—smiles slowly but surely transformed the sombre, cautious expressions on their faces. Big problem: it was discovered in December, a full two months after the judgment was made, that the court order does not mention the NCCS at all. Consequently, the NCCS interpreted the court's order as having removed the NCCS's jurisdiction to deal with any "lifers" sentenced pre-1994. The members of the NCCS packed their briefcases and went home. No one knows why the judgment didn't mention the NCCS; maybe the judge who wrote it, Justice Bess Nkabinde, simply didn't know how the parole system operates; but eight of her fellow judges, the best in the land, found with her. The Mofokeng and Mokoena families, who are from 'the poorest of the poor', as the ANC likes to say, are distraught. But the rest—the law men, the politicians and the government ministers—well, quite frankly, they don't seem to give a fig. Zuma has gone on holiday, to host his famous annual Christmas party for children. Mapisa-Nqakula has also gone on holiday. Mofokeng and Mokoena remain where they were put 17 years ago, despite not having committed any crime.

The danger, of course, is that it is not always easy to distinguish between a default that was inevitable—in the sense that a country is so highly leveraged and so badly managed that it takes very little to force it into default—and one that was not—in the sense that a country is fundamentally sound but is having difficulties sustaining confidence because of a very temporary and easily solvable liquidity problem. In the heat of a crisis, it is all too tempting for would-be rescuers (today notably multilateral lenders such as the IMF) to persuade themselves that they are facing a confidence problem that can be solved with short-term bridge loans, when in fact they are confronting a much more deeply rooted crisis of solvency and willingness to pay

I hadn't known this about love: that you did not need to deserve it. I thought there was a set of criteria, like a good sense of humor and looks and wealth. You could compensate deficiencies in one area with excellence in another, hence rich, ugly men with beautiful wives. But there was an algorithm involved. That was why I thought I was unloved: I didn't score highly enough. I had made some attempts to improve my score and also told myself I didn't care because that was what women wanted, something fake and temporary, I would rather be alone. And sometimes I was just lazy and would rather code things. But here I was soaking in a bath of my own filth with Lola scrubbing my shoulders, and what algorithm could explain that? That problem was nonhalting.

win. I thought the bureaucrats who had overseen the Emergency Rental Assistance program deserved a parade. They had to settle for scattered applause. When the ERA program was sputtering in the unsteady early days, it seemed that everyone was writing and tweeting about it. Later, when the rollout was working, it was ignored. Because journalists and pundits and social influencers did not celebrate the program, ERA garnered few champions in Washington. Elected leaders learned that they could direct serious federal resources to fighting evictions, make a real dent in the problem, and reap little credit for it. So, the Emergency Rental Assistance program became a temporary program, and we returned to normal, to a society where seven eviction filings are issued every minute.[31] Imagine if we had met the results of the ERA program with loud cheers. Imagine if we had taken to social media and gushed over what a difference it had made. Imagine if newspapers had run headlines that read, “Biden Administration Passes Most Important Eviction Prevention Measure in American History.” Imagine if we’d worked together to ensure that the low eviction regime established during the pandemic became the new normal. But we chose to shrug instead. Poor renters in the future will pay for this, as will the Democratic Party, incessantly blamed for having a “messaging problem” when perhaps the matter is that liberals have a despondency problem: fluent in the language of grievance and bumbling in the language of repair. Meaningful, tangible change had arrived, and we couldn’t see it. When we refuse to recognize what works, we risk swallowing the lie that nothing does.

Even more frustrating, there are so few acceptable occasions for my rage to be expressed. Because I am a Black person, my anger is considered dangerous, explosive, and unwarranted. Because I am a woman, my anger supposedly reveals an emotional problem or gets dismissed as a temporary state that will go away once I choose to be rational. Because I am a Christian, my anger is dismissed as a character flaw, showing just how far I have turned from Jesus. Real Christians are nice, kind, forgiving - and anger is none of those things. Though I knew these interpretations to be ludicrous, dealing with these reactions to any hint of my anger was enough to prevent me from speaking it. The boldness I possessed in school melted away in the face of supervisors, performance reviews, benefits packages, and the backlash that came from expecting more out my Church.

Why does it bother me to tell people I have health problems? Doesn’t everybody at some point? I suppose that’s the crux right there. For most people, the difference is in the “some point” part. They have a problem. They go to the doctor. Doctor fixes it. Life moves on. It was a small, annoying inconvenience. For me, and likely for you since you’re reading this, your problem is not so temporary. You’ve got it for life, or until science finds a cure, which for some diseases is as likely as winning the lottery when you haven’t even bought a ticket. So we make people nervous. Nobody wants to have a condition that affects their social outings, work choices, family life, and just general day-to-day stuff. Nobody picks that for what they want to be when they grow up. “Oh teacher!” The kindergartener excitedly raises his hand. “When I grow up, I want to have a chronic illness and have people say how strong and courageous I am for enduring it even though I don’t have any choice in the matter! Woo-hoo.” Instead,

That, surely, gives us a picture of a great deal that is happening at the present time. This is one of the problems confronting the Christian Church today. This ‘affluent society’ in which we are living is drugging people and making them feel that all is well with them. They have better wages, better houses, better cars, every gadget desirable in the home; life is satisfactory and all seems to be well; and because of that people have ceased to think and to face the real problems. They are content with this superficial ease and satisfaction, and that militates against a true and a radical understanding of their actual condition. And, of course, this is aggravated at the present time by many other agencies. There is the pleasure mania, and television and radio bringing their influence right into the home. All these things persuade man that all is well; they give him temporary feelings of happiness; and so he assumes that all is well and stops thinking. The result is that he does not realise his true position and then face it.

The mind calls out for a third theory to unify all of physics, and for a simple reason. Nature is in an obvious sense "unified." The universe we find ourselves in is interconnected, in that everything interacts with everything else. There is no way we can have two theories of nature covering different phenomena, as if one had nothing to do with the other. Any claim for a final theory must be a complete theory of nature. It must encompass all we know. Physics has survived a long time without that unified theory. The reason is that, as far as experiment is concerned, we have been able to divide the world into two realms. In the atomic realm, where quantum physics reigns, we can usually ignore gravity. We can treat space and time much as Newton did-as an unchanging background. The other realm is that of gravitation and cosmology. In that world, we can often ignore quantum phenomena. But this cannot be anything other than a temporary, provisional solution. To go beyond it is the first great unsolved problem in theoretical physics.

Yet after all they are but gates, and when turning our eyes from the temporary and the contingent in the Negro problem to the broader question of the permanent uplifting and civilization of black men in America, we have a right to inquire, as this enthusiasm for material advancement mounts to its height, if after all the industrial school is the final and sufficient answer in the training of the Negro race; and to ask gently, but in all sincerity, the ever-recurring query of the ages, Is not life more than meat, and the body more than raiment? And men ask this to-day all the more eagerly because of sinister signs in recent educational movements. The tendency is here, born of slavery and quickened to renewed life by the crazy imperialism of the day, to regard human beings as among the material resources of a land to be trained with an eye single to future dividends. Race-prejudices, which keep brown and black men in their “places,” we are coming to regard as useful allies with such a theory, no matter how much they may dull the ambition and sicken the hearts of struggling

The objection that science is self-correcting and thus needs no outside interference overlooks, first, that every enterprise is self-correcting (look at what happened to the Catholic Church after Vatican II) and, secondly, that in a democracy the self-correction of the whole which tries to achieve more humane ways of living overrules the self-correction of the parts which has a more narrow aim -- unless the parts are given temporary independence. Hence in a democracy local populations not only will, but also should, use the sciences in ways most suitable to them. The objection that citizens do not have the expertise to judge scientific matters overlooks that important problems often lie across the boundaries of various sciences so that scientists within these sciences don't have the needed expertise either. Moreover, doubtful cases always produce experts for the one side, experts for the other side, and experts in between. But the competence of the general public could be vastly improved by an education that exposes expert fallibility instead of acting as if it did not exist. (Chapter 19)

National Socialism has tackled the Jewish problem by action and not by words. It has risen in opposition to the Jewish determination to dominate the world; it has attacked them everywhere and in every sphere of activity; it has flung them out of the positions they have usurped; it has pursued them in every direction, determined to purge the German world of the Jewish poison. For us, this has been an essential process of disinfection, which we have prosecuted to its ultimate limit and without which we should ourselves have been asphyxiated and destroyed. ...Quick to realize the danger, the Jews decided to stake their all in the life and death struggle which they launched against us. National Socialism had to be destroyed, whatever the cost and even if the whole world were destroyed in the process. Never before had there been a war so typically and at the same time so exclusively Jewish. I have at least compelled them to discard their masks. And even if our endeavors should end in failure, it will only be a temporary failure. For I have opened the eyes of the whole world to the Jewish peril.

When a country’s economy is in trouble—when it has a balance of trade deficit, for instance, and when its debts are mounting—and when the currency, therefore, is declining in value because everybody can see that the economy is bad, politicians, throughout history, have found a way of making things worse with the imposition of exchange controls. They run to the press and they say, “Listen, all you God-fearing Americans, Germans, Russians, whatever you are, we have a temporary problem in the financial market and it is caused by these evil speculators who are driving down the value of our currency—there is nothing wrong with our currency, we are a strong country with a sound economy, and if it were not for these speculators everything would be OK.” Diverting attention away from the real cause of the problem, which is their own mismanagement of the economy, politicians look to three crowds of people to blame for the regrettable situation. After the speculators come bankers and foreigners. Nobody likes bankers anyway, not even in good times; in bad times, everybody likes them less, because everybody sees them as rich and growing richer off the bad turn of events. Foreigners as a target are equally safe, because foreigners cannot vote. They do not have a say-so in national affairs, and remember, their food smells bad. Politicians will even blame journalists: if reporters did not write about our tanking economy, our economy would not be tanking. So we are going to enact this temporary measure, they say. To stem the scourge of a declining currency, we are going to make it impossible, or at least difficult, for people to take their money out of the country—it will not affect most of you because you do not travel or otherwise spend cash overseas. (See Chapter 9 and the Bernanke delusion.) Then they introduce serious exchange controls. They are always “temporary,” yet they always go on for years and years. Like anything else spawned by the government, once they are in place, a bureaucracy grows up around them. A constituency now arises whose sole purpose is to defend exchange controls and thereby assure their longevity. And they are always disastrous for a country. The free flow of capital stops. Money is trapped inside your country. And the country stops being as competitive as it once was.

A reply dated 13 May finally arrived from the town clerk. Mr Mottershead could open the zoo subject to: 1) the type of animals being limited to those already described in previous correspondence; 2) the estate should not be used as an amusement park, racing track or public dance hall; and 3) no animals were to be kept within a distance of a hundred feet from the existing road. This necessitated the purchase of an additional strip of land between the road and the estate, which would have to be securely enclosed, but which couldn't be used for animals. (First it was used as a children's playground and later became a self-service cafe.) Somehow my dad managed to get a further mortgage of £350 to pay for the land and fencing. Of all the conditions, the most damaging in the long term was the last: the zoo was allowed 'no advertisement, sign or noticeboard which can be seen from the road above-mentioned'. Only a small sign at the entrance to the estate would be permitted, which meant the lodge, which was a good twenty-five yards from the road was completely invisible to any passing car. This would remain a problem for a very long time. For many years, the night before bank holidays, Dad and his friends would have to go out and hang temporary posters under the official road signs on the Chester bypass. The police turned a blind eye as long as they were taken down shortly afterwards.

Lies flee in the presence of truth. And the Devil turns powerless when our minds turn to our all-powerful God. Here’s where I become quite fascinated. Jesus had access to thousands of scriptures from the Old Testament. He knew them. He could have used any of them. But He chose three specific ones. I’ve decided I want these three to be at the top of my mind. I Want a Promise for My Problem of Feeling Empty Man does not live on bread alone but on every word that comes from the mouth of the LORD. (Deuteronomy 8:3) My soul was hand designed to be richly satisfied in deep places by the Word of God. When I go without the nourishment of truth, I will crave filling my spiritual hunger with temporary physical pleasures, thinking they will somehow treat the loneliness inside. These physical pleasures can’t fill me, but they can numb me. Numb souls are never growing souls. They wake up one day feeling so very distant from God and wondering how in the world they got there. Since Satan’s goal is to separate us from the Lord, this is exactly where he wants us to stay. But the minute we turn to His Word is the minute the gap between us and God is closed. He is always near. His Word is full and fully able to reach those deep places inside us desperate for truth. I Want a Promise for My Problem of Feeling Deprived “Fear the LORD your God, serve him only and take your oaths in his name” (Deuteronomy 6:13). Another version of this verse says, “Worship Him, your True God, and serve Him.” (THE VOICE) When we worship God, we reverence Him above all else. A great question to ask: Is my attention being held by something sacred or something secret? What is holding my attention the most is what I’m truly worshipping. Sacred worship is all about God. Is my attention being held by something sacred or something secret? Secret worship is all about something in this world that seems so attractive on the outside but will devour you on the inside. Pornography, sex outside of marriage, trading your character to claw your way to a position of power, fueling your sense of worth with your child’s successes, and spending outside of your means to constantly dress your life in the next new thing—all things we do to counteract feelings of being left out of and not invited to the good things God has given others—these are just some of the ways lust sneaks in and wreaks havoc. Two words that characterize misplaced worship or lust are secret excess. God says if we will direct our worship to Him, He will give us strength to turn from the mistakes of yesterday and provide portions for our needs of today. Whom have I in heaven but you? And earth has nothing I desire besides you. My flesh and my heart may fail, but God is the strength of my heart and my portion forever. (PSALM 73:25–26) And I Certainly Want a Promise for My Problem of Feeling Rejected Do not put the LORD your God to the test. (Deuteronomy 6:16)

The chorus of criticism culminated in a May 27 White House press conference that had me fielding tough questions on the oil spill for about an hour. I methodically listed everything we'd done since the Deepwater had exploded, and I described the technical intricacies of the various strategies being employed to cap the well. I acknowledged problems with MMS, as well as my own excessive confidence in the ability of companies like BP to safeguard against risk. I announced the formation of a national commission to review the disaster and figure out how such accidents could be prevented in the future, and I reemphasized the need for a long-term response that would make America less reliant on dirty fossil fuels. Reading the transcript now, a decade later, I'm struck by how calm and cogent I sound. Maybe I'm surprised because the transcript doesn't register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn't fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn't have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn't like paying higher taxes - especially when it was to prepare for problems that hadn't happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who'd done Big Oil's bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they'd be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn't have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn't going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster, the media rarely covered efforts to shift America off fossil fuels or pass climate legislation, since actually educating the public on long-term energy policy would be boring and bad for ratings; and the one thing I could be certain of was that for all the outrage being expressed at the moment about wetlands and sea turtles and pelicans, what the majority of us were really interested in was having the problem go away, for me to clean up yet one more mess decades in the making with some quick and easy fix, so that we could all go back to our carbon-spewing, energy-wasting ways without having to feel guilty about it. I didn't say any of that. Instead I somberly took responsibility and said it was my job to "get this fixed." Afterward, I scolded my press team, suggesting that if they'd done better work telling the story of everything we were doing to clean up the spill, I wouldn't have had to tap-dance for an hour while getting the crap kicked out of me. My press folks looked wounded. Sitting alone in the Treaty Room later that night, I felt bad about what I had said, knowing I'd misdirected my anger and frustration. It was those damned plumes of oil that I really wanted to curse out.

Reading the transcript now, a decade later, I’m struck by how calm and cogent I sound. Maybe I’m surprised because the transcript doesn’t register what I remember feeling at the time or come close to capturing what I really wanted to say before the assembled White House press corps: That MMS wasn’t fully equipped to do its job, in large part because for the past thirty years a big chunk of American voters had bought into the Republican idea that government was the problem and that business always knew better, and had elected leaders who made it their mission to gut environmental regulations, starve agency budgets, denigrate civil servants, and allow industrial polluters do whatever the hell they wanted to do. That the government didn’t have better technology than BP did to quickly plug the hole because it would be expensive to have such technology on hand, and we Americans didn’t like paying higher taxes—especially when it was to prepare for problems that hadn’t happened yet. That it was hard to take seriously any criticism from a character like Bobby Jindal, who’d done Big Oil’s bidding throughout his career and would go on to support an oil industry lawsuit trying to get a federal court to lift our temporary drilling moratorium; and that if he and other Gulf-elected officials were truly concerned about the well-being of their constituents, they’d be urging their party to stop denying the effects of climate change, since it was precisely the people of the Gulf who were the most likely to lose homes or jobs as a result of rising global temperatures. And that the only way to truly guarantee that we didn’t have another catastrophic oil spill in the future was to stop drilling entirely; but that wasn’t going to happen because at the end of the day we Americans loved our cheap gas and big cars more than we cared about the environment, except when a complete disaster was staring us in the face; and in the absence of such a disaster,

The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, “intelligence bewildered by unworthy words.” The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one’s intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness. Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously.

It turns out that our perspective has a surprising amount of influence over the body’s stress response. When we turn a threat into a challenge, our body responds very differently. Psychologist Elissa Epel is one of the leading researchers on stress, and she explained to me how stress is supposed to work. Our stress response evolved to save us from attack or danger, like a hungry lion or a falling avalanche. Cortisol and adrenalin course into our blood. This causes our pupils to dilate so we can see more clearly, our heart and breathing to speed up so we can respond faster, and the blood to divert from our organs to our large muscles so we can fight or flee. This stress response evolved as a rare and temporary experience, but for many in our modern world, it is constantly activated. Epel and her colleague, Nobel Prize–winning molecular biologist Elizabeth Blackburn, have found that constant stress actually wears down our telomeres, the caps on our DNA that protect our cells from illness and aging. It is not just stress but our thought patterns in general that impact our telomeres, which has led Epel and Blackburn to conclude that our cells are actually “listening to our thoughts.” The problem is not the existence of stressors, which cannot be avoided; stress is simply the brain’s way of signaling that something is important. The problem—or perhaps the opportunity—is how we respond to this stress. Epel and Blackburn explain that it is not the stress alone that damages our telomeres. It is our response to the stress that is most important. They encourage us to develop stress resilience. This involves turning what is called “threat stress,” or the perception that a stressful event is a threat that will harm us, into what is called “challenge stress,” or the perception that a stressful event is a challenge that will help us grow. The remedy they offer is quite straightforward. One simply notices the fight-or-flight stress response in one’s body—the beating heart, the pulsing blood or tingling feeling in our hands and face, the rapid breathing—then remembers that these are natural responses to stress and that our body is just preparing to rise to the challenge. •

We need to leave as soon as possible." "Okay," Luce said. "I have to go home, then, pack, get my passport..." Her mind whirled in a hundred directions as she started making a mental to-do list. Her parents would be at the mall for at least another couple of hours, enough time for her to dash in and get her things together... "Oh, cute." Annabelle laughed, flitting over to them, her feet inches off the ground. Her wings were muscular and dark silver like a thundercloud, protruding through the invisible slits in her hot-pink T-shirt. "Sorry to butt in but...you've never traveled with an angel before, have you?" Sure she had. The feeling of Daniel's wings soaring her body through the air was as natural as anything. Maybe her flights had been brief, but they'd been unforgettable. They were when Luce felt closest to him: his arms threaded around her waist, his heart beating close to hers, his white wings protecting them, making Luce feel unconditionally and impossibly loved. She had flown with Daniel dozens of times in dreams, but only three times in her waking hours: once over the hidden lake behind Sword & Cross, another time along the coast at Shoreline, and down from the clouds to the cabin just the previous night. "I guess we've never flown that far together," she said at last. "Just getting to first base seems to be a problem for you two," Cam couldn't resist saying. Daniel ignored him. "Under normal circumstances, I think you'd enjoy the trip." His expression turned stormy. "But we don't have room for normal for the next nine days." Luce felt his hands on the backs of her shoulders, gathering her hair and lifting it off her neck. He kissed her along the neckline of her sweater as he wrapped his arms around her waist. Luce closed her eyes. She knew what was coming next. The most beautiful sound there was-that elegant whoosh of the love of her life letting out his driven-snow-white wings. The world on the other side of Luce's eyelids darkened slightly under the shadow of his wings, and warmth welled in her heart. When she opened her eyes, there they were, as magnificent as ever. She leaned back a little, cozying into the wall of Daniel's chest as he pivoted toward the window. "This is only a temporary separation," Daniel announced to the others. "Good luck and wingspeed.

I have come to think of the UFO problem in terms of three distinct levels. The first level is physical. We now know that the UFO behaves like a region of space, of small dimensions (about ten meters), within which a very large amount of energy is stored. This energy is manifested by pulsed light phenomena of intense colors and by other forms of electromagnetic radiation. The second level is biological. Reports of UFOs show all kinds of psychophysiological effects on the witnesses. Exposure to the phenomenon causes visions, hallucinations, space and time disorientation, physiological reactions (including temporary blindness, paralysis, sleep cycle changes), and long-term personality changes. The third level is social. Belief in the reality of UFOs is spreading rapidly at all levels of society throughout the world. Books on the subject continue to accumulate. Documentaries and major films are being made by men and women who grew up with flying-saucer stories. Expectations about life in the universe have been revolutionized. Many modern themes in our culture can be traced back to the "messages from space" coming from UFO contactees of the forties and fifties. The experience of a close encounter with a UFO is a shattering physical and mental ordeal. The trauma has effects that go far beyond what the witnesses recall consciously. New types of behavior are conditioned, and new types of beliefs are promoted. Aside from any scientific consideration, the social, political, and religious consequences of the experience are enormous if they are considered over the timespan of a generation. Faced with the new wave of experiences of UFO contact that are described in books like Communion and Intruders and in movies like Close Encounters of the Third Kind, our religions seem obsolete. Our idea of the church as a social entity working within rational structures is obviously challenged by the claim of a direct communication in modern times with visible beings who seem endowed with supernatural powers. This idea can shake our society to the very roots of its culture. Witnesses are no longer afraid to come forward with personal stories of abductions, of spiritual exchanges with aliens, even of sexual interaction with them. Such reports are folklore in the making. I have discovered that they form a striking parallel to the tales of meetings with elves and jinn of medieval times, with the denizens of "Magonia," the land beyond the clouds of ancient chronicles. But they are something else, too: a portent of important things to come.