The Lies That Bind Quotes

Three Rings for the Elven-kings under the sky, Seven for the Dwarf-lords in their halls of stone, Nine for Mortal Men, doomed to die, One for the Dark Lord on his dark throne In the Land of Mordor where the Shadows lie. One Ring to rule them all, One Ring to find them, One Ring to bring them all and in the darkness bind them. In the Land of Mordor where the Shadows lie.

We are all a volume on a shelf of a library, a story unto ourselves, never possibly described with one word or even very accurately with thousands. A person is never as quiet or unrestrained as they seem, or as bad or good, as vulnerable or as strong, as sweet or as fiesty; we are thickly layered, page upon lying page, behind simple covers. And love - it is not the book itself, but the binding. It can rip us apart or hold us together.

Oraya of the Nightborn,” he murmured. “I give you my body. I give you my blood. I give you my soul. I give you my heart. From this night until the end of nights. From daybreak until our days are broken. Your soul is my soul. Your heart is my heart. Your pain is my pain. I bind myself to you.” I wanted it to all be a lie. But it was not a lie.

Loyaute me lie - Loyalty Binds Me

A person is never as quiet or unrestrained as they seem, or as bad or good, as vulnerable or as strong, as sweet or as feisty; we are thickly layered, page lying upon page, behind simple covers. And love - it is not the book itself, but the binding. It can rip us apart or hold us together...Layers, by their nature, are fragile things.

Sam: "Don’t think I don’t know that you’re lying there planning deaths.” Jared: “What can I say? I have weird hobbies.

If the past is not to bind us, where can duty lie? We should have no law but the inclination of the moment.

An age cannot bind itself and ordain to put the succeeding one into such a condition that it cannot extend its (at best very occasional) knowledge , purify itself of errors, and progress in general enlightenment. That would be a crime against human nature, the proper destination of which lies precisely in this progress and the descendants would be fully justified in rejecting those decrees as having been made in an unwarranted and malicious manner. The touchstone of everything that can be concluded as a law for a people lies in the question whether the people could have imposed such a law on itself.

We are thickly layered, page lying upon page, behind simple covers. And love - it is not the book itself, but the binding.

Your god, sir, is the World. In my eyes, you, too, if not an infidel, are an idolater. I conceive that you ignorantly worship: in all things you appear to me too superstitious. Sir, your god, your great Bel, your fish-tailed Dagon, rises before me as a demon. You, and such as you, have raised him to a throne, put on him a crown, given him a sceptre. Behold how hideously he governs! See him busied at the work he likes best -- making marriages. He binds the young to the old, the strong to the imbecile. He stretches out the arm of Mezentius and fetters the dead to the living. In his realm there is hatred -- secret hatred: there is disgust -- unspoken disgust: there is treachery -- family treachery: there is vice -- deep, deadly, domestic vice. In his dominions, children grow unloving between parents who have never loved: infants are nursed on deception from their very birth: they are reared in an atmosphere corrupt with lies ... All that surrounds him hastens to decay: all declines and degenerates under his sceptre. Your god is a masked Death.

Marriage has nothing to do with rings or vows or a fuckin’ piece of paper. None of that shit binds people together,” he said. “Marriage—being in love—is a choice to stay every day, and keep staying, no matter what. You don’t lie, you don’t cheat, you don’t leave, and you don’t give up. You stay.

The mistaken and unhappy notion that a man is an enduring unity is known to you. It is also known to you that a man consists of a multitude of souls, of numerous selves. The separation of the unity of the personality into these numerous pieces passes for madness. Science has invented the name schizomania for it. Science is in this so far right as no multiplicity maybe dealt with unless there be a series, a certain order and grouping. It is wrong insofar as it holds that one only and binding lifelong order is possible for the multiplicity of subordinate selves. This error of science has many unpleasant consequences, and the single advantage of simplifying the work of the state-appointed pastors and masters and saving them the labors of original thought. In consequence of this error many persons pass for normal, and indeed for highly valuable members of society, who are incurably mad; and many, on the other hand, are looked upon as mad who are geniuses...This is the art of life. You may yourself as an artist develop the game of your life and lend it animation. You may complicate and enrich it as you please. It lies in your hands. Just as madness, in a higher sense, is the beginning of all wisdom, so is schizomania the beginning of all art and all fantasy.

Dreams are stages where lies and truths intertwine in and endless dance. It is in the waking world that you must decide what is real and what it not.

Some tragedies bind us, as lies do; they are ropes braided of hurt and bitterness, and you cannot ever fully understand how pinioned you are until the ties are loosened.

She was the purest soul I knew, and I was neck-deep in blood. The angel and the sinner. Two oppositional forces with nothing binding us except a sheet of paper and the unquenchable need in my soul. I didn’t deserve to touch her, but I wanted her too much to care.

There is meaning and purpose in not surrendering in the face of loss, but instead working to bind up wounds, ease pain, and spare others what you have seen.

We may not get do-overs in life, but we can always have fresh starts and new beginnings.

You lie upon my heart as on a nest, Folded in peace, for you can never know How crushed I am with having you at rest Heavy upon my life. I love you so You bind my freedom from its rightful quest. In mercy lift your drooping wings and go.

Everything that surrounds us becomes part of us, it seeps into us with every experience of the flesh and of life and, like the web of a great Spider, binds us subtly to what is near, ensnares us in a fragile cradle of slow death, where we lie rocking in the wind.

Promises bind our kind as surely as iron chains or ropes of human hair. The fae never swear by anything we don't believe in. We don't ask for thanks and we don't offer them; no promises, no regrets, no chains. No lies.

Much has been written about codependency. All agree that it is about the loss of selfhood. Codependency is a condition wherein one has no inner life. Happiness is on the outside. Good feelings and self-validation lie on the outside. They can never be generated from within.

And his paths shall be many, and who shall know his name, for he shall be beorn among us many times, in many guises, as he has been and ever will be, time without end. His coming shall be like the sharp edge of the plow, turning our lives in furrows form out of the places where we lie in our silence. The breaker of binds; the forger of chains. The maker of futures; the unshaper of destiny. -from Commentaries on the Prophecies of the Dragon, by Jurith Dorine, Right Hand to the Queen of Almoren, 742 AB, the Third Age

Maria, lonely prostitute on a street of pain, You, at least, hail me and speak to me While a thousand others ignore my face. You offer me an hour of love, And your fees are not as costly as most. You are the madonna of the lonely, The first-born daughter in a world of pain. You do not turn fat men aside, Or trample on the stuttering, shy ones, You are the meadow where desperate men Can find a moment's comfort. Men have paid more to their wives To know a bit of peace And could not walk away without the guilt That masquerades as love. You do not bind them, lovely Maria, you comfort them And bid them return. Your body is more Christian than the Bishop's Whose gloved hand cannot feel the dropping of my blood. Your passion is as genuine as most, Your caring as real! But you, Maria, sacred whore on the endless pavement of pain, You, whose virginity each man may make his own Without paying ought but your fee, You who know nothing of virgin births and immaculate conceptions, You who touch man's flesh and caress a stranger, Who warm his bed to bring his aching skin alive, You make more sense than stock markets and football games Where sad men beg for virility. You offer yourself for a fee--and who offers himself for less? At times you are cruel and demanding--harsh and insensitive, At times you are shrewd and deceptive--grasping and hollow. The wonder is that at times you are gentle and concerned, Warm and loving. You deserve more respect than nuns who hide their sex for eternal love; Your fees are not so high, nor your prejudice so virtuous. You deserve more laurels than the self-pitying mother of many children, And your fee is not as costly as most. Man comes to you when his bed is filled with brass and emptiness, When liquor has dulled his sense enough To know his need of you. He will come in fantasy and despair, Maria, And leave without apologies. He will come in loneliness--and perhaps Leave in loneliness as well. But you give him more than soldiers who win medals and pensions, More than priests who offer absolution And sweet-smelling ritual, More than friends who anticipate his death Or challenge his life, And your fee is not as costly as most. You admit that your love is for a fee, Few women can be as honest. There are monuments to statesmen who gave nothing to anyone Except their hungry ego, Monuments to mothers who turned their children Into starving, anxious bodies, Monuments to Lady Liberty who makes poor men prisoners. I would erect a monument for you-- who give more than most-- And for a meager fee. Among the lonely, you are perhaps the loneliest of all, You come so close to love But it eludes you While proper women march to church and fantasize In the silence of their rooms, While lonely women take their husbands' arms To hold them on life's surface, While chattering women fill their closets with clothes and Their lips with lies, You offer love for a fee--which is not as costly as most-- And remain a lonely prostitute on a street of pain. You are not immoral, little Maria, only tired and afraid, But you are not as hollow as the police who pursue you, The politicians who jail you, the pharisees who scorn you. You give what you promise--take your paltry fee--and Wander on the endless, aching pavements of pain. You know more of universal love than the nations who thrive on war, More than the churches whose dogmas are private vendettas made sacred, More than the tall buildings and sprawling factories Where men wear chains. You are a lonely prostitute who speaks to me as I pass, And I smile at you because I am a lonely man.

And it shall come to pass that what man made shall be shattered, and the Shadow shall lie across the Pattern of Age, and the Dark One shall once more lay his hand upon the world of man. Women shall weep and men quail as the nations of the earth are rent like rotting cloth. Neither shall anything stand nor abide... Yet one shall be born to face the Shadow, born once more as he was born before and shall be born again, time without end. The Dragon shall be Reborn, and there shall be wailing and gnashing of teeth at his rebirth. In sackcloth and ashes shall he clothe the people, and he shall break the world again by his coming, tearing apart all ties that bind. Like the unfettered dawn shall he blind us, and burns us, yet shall the Dragon Reborn confront the Shadow at the Last battle, and his blood shall give us the Light. Let tears flow, O ye people of the world. Weep for your salvation. -from The Karaethon Cycle: The Prophecies of the Dragon, as translated by Ellaine Marise'idin Alshinn, Chief Librarian at the Court of Arafel, in the Year of Grace 231 of the New Era, the Third Age

We tell ourselves twisted lies to tangle around our wicked truths, all so that we can get caught up in the bind and not have to face bare regrets.

If love were the only thing, I would follow you—in rags, if need be—to the world's end; for you hold my heart in the hollow of your hand! But is love the only thing? "I know people write and talk as if it were. Perhaps, for some, Fate lets it be. Ah, if I were one of them! But if love had been the only thing, you would have let the King die in his cell. Honour binds a woman too, Rudolf. My honour lies in being true to my country and my House. I don't know why God has let me love you; but I know that I must stay.

Do you know the motto on the Ravenel coat of arms?” “Loyalté nous lie.” “Do you know what it means?” “‘Never make us angry?’” Pandora guessed, and was rewarded by his deep laugh. “Actually, I do know,” she said. “It means ‘loyalty binds us.’” “That’s right,” Devon said.

There's a growing trade in fakes, you know. Does that concern you? He paused, but he didn't seem surprised not to get an answer. I've never seen one - well, as far as I know - but I'm curious. Could one really tell the difference? Novels, they call them. They must be much cheaper to produce. You can copy them, you see. use the same story over and over, and as long as you're careful how you sell them, you can get away with it. It makes one wonder who would write them. People who enjoy imagining misery, I suppose. People who have no scruples about dishonesty. People who can spend days writing a long sad lie without going insane.

Must I accept the barren Gift? -learn death, and lose my Mastery? Then let them know whose blood and breath will take the Gift and set them free: whose is the voice and whose the mind to set at naught the well-sung Game- when finned Finality arrives and calls me by my secret Name. Not old enough to love as yet, but old enough to die, indeed- -the death-fear bites my throat and heart, fanged cousin to the Pale One's breed. But past the fear lies life for all- perhaps for me: and, past my dread, past loss of Mastery and life, the Sea shall yet give up Her dead! Lone Power, I accept your Gift! Freely I make death a part of me; By my accept it is bound into the lives of all the Sea- yet what I do now binds to it a gift I feel of equal worth: I take Death with me, out of Time, and make of it a path, a birth! Let the teeth come! As they tear me, they tear Your ancient hate for aye- -so rage, proud Power! Fail again, and see my blood teach Death to die!

What hope is here for modern rhyme To him, who turns a musing eye On songs, and deeds, and lives, that lie Foreshorten'd in the tract of time? These mortal lullabies of pain May bind a book, may line a box, May serve to curl a maiden's locks; Or when a thousand moons shall wane A man upon a stall may find, And, passing, turn the page that tells A grief, then changed to something else, Sung by a long-forgotten mind. But what of that? My darken'd ways Shall ring with music all the same; To breathe my loss is more than fame, To utter love more sweet than praise.

I’ve always loved you, and when you love someone, you love the whole person, just as he or she is, and not as you would like them to be.’ 

Don’t think I don’t know that you’re lying there planning deaths.” “What can I say? I have weird hobbies.

Your only limitations are the ties you allow to bind you.

Oh, Johnny,” Mam sighed. “You never had to lie, baby. I like that girl.” “She’s mine,” I grumbled. “You can’t have her.

He carries no burden, he feels no pain. What man, like woman, lies down in the darkness and gets up with child? The gentle, smiling ones own the good secret. Oh, what strange wonderful clocks women are. They nest in Time. They make flesh that holds fast and binds eternity.

But even I know that love doesn't steer by logic, nor is power distributed evenly. Lovers arrive at their first kisses with scars as wells as longings. They're not always looking for advantage. Some need shelter, others press only for the hyperreality of ecstasy, for which they'll tell outrageous lies or make irrational sacrifice. But they rarely ask themselves what they need or want. Memories are poor for past failures. Childhoods shine through adult skin, helpfully or not. So do the laws of inheritance that bind a personality. The lovers don't know there's no free will. I haven't heard enough radio drama to know more than that, though pop songs have taught me that they don't feel in December what they felt in May, and that to have a womb may be incomprehensible to those who don't and that the reverse is also true.

Truth is a mobile army of metaphors, metonyms, anthropomorphisms, in short, a sum of human relations which were poetically and rhetorically heightened, transferred, and adorned, and after long use seem solid, canonical, and binding to a nation. Truths are illusions about which it has been forgotten that they are illusions. from "On Truth and Lying in an Extra-Moral Sense

In Sri Lanka, when two strangers meet, they ask a series of questions that reveal family, ancestral village, and blood ties until they arrive at a common friend or relative. Then they say, "Those are our people, so you are our people." It's a small place. Everyone knows everyone. "But in America, there are no such namings; it is possible to slip and slide here. It is possible to get lost in the nameless multitudes. There are no ropes binding one, holding one to the earth. Unbound by place or name, one is aware that it is possible to drift out into the atmosphere and beyond that, into the solitary darkness where there is no oxygen.

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

The grave is the end And I will never accept that I have been set free from the chains that bind me. I know “Death has lost its victory” Is a lie, because there is no greater truth than this: “Life is hopeless” Gotta

Truth changes with the season of our emotions. It is the shadow that moves with the phases of our inner sun. When the nights falls, only our perception can guess where it hides in the dark. Within every solar system of the soul lies a plan of what truth is--- the design God has created, in our own unique story. This is as varying as the constellations, and as turning as the tide. It is not one truth we live to, but many. If we ever hope to determine if there is such a thing as truth, apart from cultural and personal preferences, we must acknowledge that we are then aiming to discover something greater than ourselves, something that transcends culture and individual inclinations. Some say that we must look beyond ourselves and outside of ourselves. However, we don’t need to look farther than what is already in each other. If there was any great plan from a higher power it is a simplistic, repetitious theme found in all religions; the basic core importance to unity comes from shared theological and humanistic virtues. Beyond the synagogue, mosques, temples, churches, missionary work, church positions and religious rituals comes a simple “message of truth” found in all of us, that binds theology---holistic virtues combined with purpose is the foundation of spiritual evolution. The diversity among us all is not divided truth, but the opportunity for unity through these shared values. Truth is the framework and roadmap of positive virtues. It unifies diversity when we choose to see it and use it. It is simple message often lost among the rituals, cultural traditions and socializing that goes on behind the chapel doors of any religion or spiritual theology. As we fight among ourselves about what religion, culture or race is right, we often lose site of the simple message any great orator has whispered through time----a simplistic story explaining the importance of virtues, which magically reemphasizes the importance of loving one another through service.

The only path I am asked to monitor is my own. I resist all temptation today to judge how I think others should behave. I cannot know the deeper forces at work within anyone’s heart. My deliverance comes from accepting all people, not judging or controlling them. I pray that when I am tempted to speak or act without charity, that God’s spirit will correct my thoughts. I pray to be an instrument of love by which people are reminded of their innocence, not an instrument of blame that reminds them of their guilt. I do this for my own sake, that I too might be released from feelings of guilt that would otherwise bind me. It is not my job to monitor anyone’s journey, to know what’s right or wrong for others, or to try to control their behavior. My salvation lies in deep acceptance of people exactly as they are, that I might know the inner peace that such acceptance brings. Amen.

Lying is an accursed vice. It is only our words which bind us together and make us human.

Writing is how I turn the chaos in my mind into something that might matter to someone else.

I think of all that is happening elsewhere, as I lie here. Nearby, I can hear the sounds of a road crew. Somewhere else, monkeys chatter in trees. A male seahorse becomes pregnant. A diamond forms, a bee dances out directions, a windshield shatters. Somewhere a mother spreads peanut butter for her son's lunch, a lover sighs, a knitter binds off the edge of a sleeve. Clouds gather to make rain, corn ripens on the stalk, a cancer cell divides, a little league team scores. Somewhere blossoms open, a man pushes a knife in deeper, a painter darkens her blue. A cashier pours new dimes into an outstretched hand, rainbows form and fade, plates in the earth shift and settle. A woman opens a velvet box, male spiders pluck gently on the females' webs, falcons fall from the sky. Abstracts are real and time is a lie, it cannot be measured when one moment can expand to hold everything. You can want to live and end up choosing death; and you can want to die and end up living. What keeps us here, really? A thread that breaks in a breeze. And yet a thread that cannot be broken

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

when one man dies, one chapter is not torn out of the book, but translated into a better language; and every chapter must be so translated; God employs several translators; some pieces are translated by age, some by sickness, some by war, some by justice; but God's hand is in every translation, and his hand shall bind up all our scattered leaves again, for that library where every book shall lie open to one another;

After all, you reach the mundane, comfortable moments only when a relationship is working. When it’s not working, the passion morphs into something twisted and dark. Drama. Jealousy. A never-ending power struggle.

There are families whose greatness lies in their past, and in their legacies, Mrs. Schuyler answered. That is a quality much to be admired, for tradition is what binds us as a society. But there are some families, like some nations, whose greatness is a future development, and that quality, though harder to discern than the prestige of manor houses and coats of arms and titles of rank and office, is no less valuable, if, indeed, not more so.

Playing roles and acting are forms of lying. If a person acts like they really feel and it rocks the boat, they are ostracized. We promote pretense and lying as a cultural way of life. Living this way causes an inner split. It teaches us to hide and cover up our toxic shame. This sends us deeper into isolation and loneliness.

DENIAL OF EMOTIONS Our culture does not handle emotions well. We like folks to be happy and fine. We learn rituals of acting happy and fine at an early age. I can remember many times telling people "I'm fine" when I felt like the world was caving in on me. I often think of Senator Muskie who cried on the campaign trail when running for president. From that moment on he was history. We don't want a president who has emotions. We would rather have one that can act! Emotions are certainly not acceptable in the workplace. True expression of any emotions that are not "positive" are met with disdain.

I open doors, I close doors,” he wrote. He loved no one, he loved everyone. He loved sex, he hated sex. Life is a lie, truth is a lie. His thoughts ended with a healing wound. “I stand naked when I draw. God holds my hand and we sing together.” His manifesto as an artist. I let the confessional aspects fall away, and I accepted those words as a communion wafer. He had cast the line that would seduce me, ultimately bind us together. I folded the letter and put it back in the envelope, not knowing what would happen next.

Second chances are rare and wonderful.

Good conversation is a courtesy, a kindness, a form of caritas that has as its deepest implicit intention binding one another together in understanding and love.

The knife to heart is always a surprise; it isn't the fashion to name evil or forever bind a liar to their lies.

That nothing can be real when marred with so many lies.

Homo sum, humani nihil a me alienum puto. I am human, I think nothing human alien to me.

Three Rings for the Elven-kings under the sky, Seven for the Dwarf-lords in their halls of stone, Nine for Mortal Men doomed to die, One for the Dark Lord on his dark throne In the Land of Mordor where the Shadows lie. One Ring to rule them all, One Ring to find them, One Ring to bring them all and in the darkness bind them In the Land of Mordor where the Shadows lie.

There is meaning and purpose in not surrendering in the face of loss, but instead working to bind up wounds, ease pain, and spare others what you have seen. Our obligation, our duty, is to ensure that something good comes from suffering, that we find some kind of gift in good-bye.

People from context cultures tend to view personal bonds and informal agreements as far more binding than any formal contract. People from content cultures don't believe the deal is finalized until everyone has signed on the dotted line. And therein lies the potential for conflict.

I'm just as ambitious as ever. Only I've changed the object of my ambitions. I'm going to be a good teacher- and I'm going to study at home here and take a little college course all by myself. Oh, I've dozens of plans Marilla. I've been thinking them out for a week and I shall give life here my best, and I believe it will give its best to me in return. When I left Queens my future seemed to stretch out before me like a straight road. I thought I could see ti along for many a milestone. Now there is a bend in it. I don't know what lies around the bend, but I'm going to believe that the best does. It has a fascination of its own that bind, Marilla. I wonder how the road beyond it goes - what there is of green glory and soft, checkered light and shadows - what new landscapes- what new beauties - what curves and hills and valley's further on.

Where did the terror come from? Not from the violence; violence gives release from terror. Not from Leroy’s wrongness, for if he were altogether wrong, an evil man, the matter would be simple and no cause for terror. No, it came from Leroy’s goodness, that he is a decent, sweet-natured man who would help you if you needed help, go out of his way and bind up a stranger’s wounds. No, the terror comes from the goodness and what lies beneath, some fault in the soul’s terrain so deep that all is well on top, evil grins like good, but something shears and tears deep down and the very ground stirs beneath one’s feet.

In the eyes of God, we're all perfect and we all have unlimited capacity to express brilliantly. I say unlimited capacity rather than unlimited potential because potential can be a dangerous concept. We can use it to tyrannize ourselves, to live in the future instead of the present, to set ourselves up for despair. We're constantly measuring ourselves against what we think we could be, rather than what we are. Potential is a concept which can bind us to personal powerlessness Focus on human potential becomes impotent without a focus on human capacity. Capacity is expressed in the present, it is immediate, the key to it lies not in what we have inside of us, but rather in what we are willing to own that we have inside of us. There's no point in waiting until we're perfect at what we do, or enlightened masters, or PhDs in life, before opening ourselves to what we're capable of doing now. Of course we're not as good today as we'll be tomorrow, but how will we ever get tomorrow's promise without making some sort of move today?

Extremism stifles true progression in all fields of human advancement; it is a detriment to everything but war, tribalism and the personal power of Nietzschean entities, striving only for the narcissistic vindication of their ego and will. The enlightened mind knows that all is challengeable, ergo questions all and thus, learns and grows; progression. The weak and narrow mind makes its beliefs sacrosanct; fearful of challenge, their creed becomes unalterable, defended with violence. Political extremists, much like religious zealots, are the latter. They destroy what they cannot convert. They annihilate those they cannot control, or force to conform. They have found no peace in life, no love, and so promote war and division, as emotional cripples – inflicting their own pain and misery and malignant stupidity on the world. Their language binds people together, but only by stirring the darkest excesses of the soul; language of hate, and intolerance, fear and conspiracy, and the need for vengeance. In war-scarred Europe, these cripples direct mass-psychology, and would make the world in their own likeness; mutilated by violence and tribalism and hate.

And though upper-class status doesn’t always entail having money, it does entail some social proximity to money. Real poverty, it has been observed, is about social isolation as much as it is about material deprivation; the poor don’t have the sort of friendship networks that the advantaged draw upon.29 That’s why we may balk at calling a penniless graduate student “poor.” Class is one way that you benefit from the money in the pockets of friends and acquaintances.

the moment became rare and precious because you know in your lying heart that nothing this good can last; you want to preserve it in crystal forever, a few perfect minutes in time that you can hold and step back into whenever you want.

Some things you carry around inside you as though they were part of your blood and bones, and when that happens, there’s nothing you can do to forget …But I had never been much of a believer. If anything, I believed that things got worse before they got better. I believed good people suffered... people who have faith were so lucky; you didn’t want to ruin it for them. You didn’t want to plant doubt where there was none. You had to treat suck individuals tenderly and hope that some of whatever they were feeling rubs off on you Those who love you will love you forever, without questions or boundaries or the constraints of time. Daily life is real, unchanging as a well-built house. But houses burn; they catch fire in the middle of the night. The night is like any other night of disaster, with every fact filtered through a veil of disbelief. The rational world has spun so completely out of its orbit, there is no way to chart or expect what might happen next At that point, they were both convinced that love was a figment of other people’s imaginations, an illusion fashioned out of smoke and air that really didn’t exist Fear, like heat, rises; it drifts up to the ceiling and when it falls down it pours out in a hot and horrible rain True love, after all, could bind a man where he didn’t belong. It could wrap him in cords that were all but impossible to break Fear is contagious. It doubles within minutes; it grows in places where there’s never been any doubt before The past stays with a man, sticking to his heels like glue, invisible and heartbreaking and unavoidable, threaded to the future, just as surely as day is sewn to night He looked at girls and saw only sweet little fuckboxes, there for him to use, no hearts involved, no souls, and, most assuredly no responsibilities. Welcome to the real world. Herein is the place where no one can tell you whether or not you’ve done the right thing. I could tell people anything I wanted to, and whatever I told them, that would be the truth as far as they were concerned. Whoever I said I was, well then, that’s who id be The truths by which she has lived her life have evaporated, leaving her empty of everything except the faint blue static of her own skepticism. She has never been a person to question herself; now she questions everything Something’s, are true no matter how hard you might try to bloc them out, and a lie is always a lie, no matter how prettily told You were nothing more than a speck of dust, good-looking dust, but dust all the same Some people needed saving She doesn’t want to waste precious time with something as prosaic as sleep. Every second is a second that belongs to her; one she understands could well be her last Why wait for anything when the world is so cockeyed and dangerous? Why sit and stare into the mirror, too fearful of what may come to pass to make a move? At last she knows how it feels to take a chance when everything in the world is at stake, breathless and heedless and desperate for more She’ll be imagining everything that’s out in front of them, road and cloud and sky, all the elements of a future, the sort you have to put together by hand, slowly and carefully until the world is yours once more

I’m not as Catholic as I used to be. I find that I can’t believe in a God who would punish anyone for the way he made them. A God who punishes is something mankind created as a way to hurt and control one another. God isn’t like that. God is better than that, better than us.

Equality is a lie,” Bane told her. “A myth to appease the masses. Simply look around and you will see the lie for what it is! There are those with power, those with the strength and will to lead. And there are those meant to follow—those incapable of anything but servitude and a meager, worthless existence. “Equality is a perversion of the natural order!” he continued, his voice rising as he shared the fundamental truth that lay at the core of his beliefs. “It binds the strong to the weak. They become anchors that drag the exceptional down to mediocrity. Individuals destined and deserving of greatness have it denied them. They suffer for the sake of keeping them even with their inferiors.

Everything they've used to bind me, I will turn against them. My locks are an illusion to snag their attention. My decadence is a bait to stir their outrage. My perfect partnership is a lie to keep them obsessing. The very force of their judgment and hatred will make me unstoppable

How much such a little moon can do. There are days when everything about one is bright, light, scarcely stated in the clear air and yet distinct. Even what lies nearest has tones of distance, has been taken away and is only shown, not proffered; and everything related to expanse–the river, the bridges, the longs streets, and the squares that squander themselves–has taken that expanse in behind itself, is painted on it as on silk. It is not possible to say what a bright green wagon on the Pont-Neuf can then become, or some red that is not to be held in, or even a simple placard on the party wall of a pearl-grey group of houses. Everything is simplified, brought into a few right, clear planes, like the face in a Manet portrait. And nothing is trivial and superfluous. The booksellers on the quai open their stalls, and the fresh or worn yellow of their books, the violet brown of the bindings, the bigger green of an album–everything harmonizes, counts, takes part, creating a fulness in which nothing lacks

Marriage has nothing to do with rings or vows or a fuckin’ piece of paper. None of that shit binds people together,” he said. “Marriage—being in love—is a choice to stay every day, and keep staying, no matter what. You don’t lie, you don’t cheat, you don’t leave, and you don’t give up. You stay.

Almost I feel the pulsebeat of the ages, Now swift, now slow, beneath my fingertips. The heartthrobs of the prophets and the sages Beat through these bindings; and my quick hand slips Old books from dusty shelves, in eager seeking For truths the flaming tongues of the ancients tell; For the words of wisdom that they still are speaking As clearly as an echoing silver bell. Here is the melody that lies forever At the deep heart of living; here we keep The accurate recorded discs that never Can be quite silenced, though their makers sleep The still deep sleep, so long as a seeker finds The indelible imprint of their moving minds.

books standing up and other books lying down on top of them; plump, resplendent foreign books stretching themselves comfortably, and other wretched books that peered at you from cramped and crowded conditions, lying like illegal immigrants crowded on bunks aboard ship. Heavy, respectable books in gold-tooled leather bindings, and thin books bound in flimsy paper, splendid portly gentlemen and ragged, shabby beggars, and all around and among and behind them was a sweaty mass of booklets, leaflets, pamphlets, offprints, periodicals, journals, and magazines, that noisy crowd that always congregates around any public square or marketplace.

For the time being, all you need to do is become acquainted with St. Vincent. And if you decide you don't wish to marry him, for any reason, you won't have to." They both stood. Impulsively, Pandora stepped forward and dove her face against Devon's chest and hugged him, undoubtedly surprising I'm as much as herself. She rarely sought out physical contact with anyone. "Thank you," she said in a muffled voice. "It means a great deal that my feelings matter to you." "Of course they do, sweetheart." Devon gave her a comforting squeeze before drawing back to look down at her. "Do you know the motto on the Ravenel coat of arms?" "Loyalté nous lie." Do you know what that means?" "'Never make us angry?'" Pandora guessed, and was rewarded by his deep laugh. "Actually, I do know," she said. "It means 'loyalty binds us.'" "That's right," Devon said. "Whatever happens, we Ravenels will remain loyal to each other. We'll never sacrifice one for the sake of the rest.

One Ring to rule them all, One Ring to find them, One Ring to bring them all, and in the darkness bind them, In the Land of Mordor where the Shadows lie.

the assertion of an identity always proceeds through contrast or opposition;

In the world of identity, utterances have functions, separate from their meanings.

We do not need to find something we are best at; what is important is simply that we do our best.

But more things than love bind people together, secrets and lies make just as hearty a bond as love.

Nostalgia whispers sweet lies, but the present calls for your full presence. Don’t trade today’s light for yesterday’s shadows—let memories guide you, not bind you.

Surviving is only the first chapter. The real battle begins after.

I had been telling lies for so long about where the cuts and bruises on my body came from that the lie poured effortlessly from my lips.

The truth is always better than a lie,” he shot back with a knowing smile. “More painful

Toxic shame, the shame that binds us, is experienced as the all-pervasive sense that “I am flawed and defective as a human being.” Toxic shame is no longer an emotion that signals our limits; it is a state of being, a core identity. Toxic shame gives you a sense of worthlessness, a sense of failing and falling short as a human being. Toxic shame is a rupture of the self with the self. It is like internal bleeding—exposure to oneself lies at the heart of toxic shame. A shame-based person will guard against exposing his inner self to others, but more significantly, he will guard against exposing himself to himself. Toxic shame is so excruciating because it is the painful exposure of the perceived failure of self to the self. In toxic shame the self becomes an object of its own contempt, an object that can’t be trusted. As an object that can’t be trusted, one experiences oneself as untrustworthy.

Three Rings for the Elven-kings under the sky, Seven for the Dwarf-lords in their halls of stone, Nine for Mortal Men doomed to die, One for the Dark Lord on his dark throne In the Land of Mordor where the Shadows lie. One Ring to rule them all, One Ring to find them, One Ring to bring them all and in the darkness bind them In the Land of Mordor where the Shadows lie.

Women in the twenty-first century (which still sounds so funny to my ears) have options. We can marry or not marry; have children or not have children; be stay-at-home mothers or have careers. So yes, I told her, I want to get married, and yes, I want to find a life mate sooner rather than later, but that didn’t make me a bad feminist. It just made me determined to have it all—

For every soul once told they were too much or never enough—who kept going anyway. You carried pain in silence, stood when no one clapped, and chose to rise. Not as a survivor, but as a storm.

More recently, the intellectual historian Gertrude Himmelfarb has maintained that justice, reason, and the love of humanity “are, in fact, predominantly, perhaps even uniquely, Western values.”19

What I do know is what Patrice taught me: There is meaning and purpose in not surrendering in the face of loss, but instead working to bind up wounds, ease pain, and spare others what you have seen.

This was a revolution even more radical than the 1917 Bolshevik event, said Rieff. For the first time, humankind was seeking to create a civilization based on the negation of any binding transcendent order.

One age cannot bind itself, and thus conspire, to place a succeeding one in a condition whereby it would be impossible for the later age to expand its knowledge (particularly where it is so very important), to rid itself of errors, and generally to increase its enlightenment. That would be a crime against human nature, whose essential destiny lies precisely in such progress; subsequent generations are thus completely justified in dismissing such agreements as unauthorized and criminal. The criterion of everything that can be agreed upon as a law by a people lies in this question: Can a people impose such a law on itself?

The laws were now studied, read aloud, memorized. It is probably from this time that we get the Deuteronomic injunction: ‘These commandments which I give you this day are to be kept in your heart; you shall repeat them to your sons, and speak of them indoors and out of doors, when you lie down and when you rise. Bind them as a sign on the hand and wear them as a phylactery on the forehead; write them up on the doorposts of your homes and of your gates.’5 In exile the Jews, deprived of a state, became a nomocracy–voluntarily submitting to rule by a Law which could only be enforced by consent. Nothing like this had occurred before in history.

In these starless and shifting times, the relationship binding woman to tree lies between dream and memory. We have forgotten so much. Retreating within to unearth buried stories, rooted in nourishment, is a divine act.

Without reflection, without sorrow, without shame, they’ve built around me great, high walls. And I sit here now and despair. I think of nothing else: this fate consumes my mind: because I had so many things to do out there.3

Three Rings for the Elven-kings under the sky, Seven for the Dwarf-lords in their halls of stone, Nine for Mortal Men doomed to die, One for the Dark Lord on his dark throne In the Land of Mordor where the Shadows lie. One Ring to rule them all, One Ring to find them, One Ring to bring them all and in the darkness bind them In the Land of Mordor where the Shadows lie.’ He paused, and then said slowly in a deep voice: ‘This is the Master-ring, the One Ring to rule them all.

Who's making you sad?" he asked then, voice slurred and sleepy. "Tell me, baby." "Nobody, Johnny." "You lie and it hurts my heart," he groaned, tightening his hold on me. "All those marks. It hurts when I know someone's hurting my Shannon.

All Kellhus could see of his father were two fingers and a thumb lying slack upon a bare thigh. The thumbnail gleamed. “As Dûnyain,” the disembodied voice continued, “you had no choice. To command yourself, you had to master circumstance. And to master circumstance, you had to bind the actions of the worldborn to your will. You had to make limbs of nations. So you made their beliefs the object of your relentless scrutiny. It was axiomatic. “You realized those truths that cut against the interests of the powerful were called lies, and that those lies that served those interests were called truths. And you understood that it had to be this way, since it is the function of belief, not the veracity, that preserved nations. Why call an emperor’s blood divine? Why tell slaves that suffering is grace? It is what beliefs do, the actions they license and prohibit, that is important. If men believed all blood was equal, the caste-nobility would be overthrown. If men believed all coin was oppression, the caste-merchants would be turned out. “Nations tolerate only those beliefs that conserve the great system of interlocking actions that makes them possible. For the worldborn, you realized, truth is largely irrelevant. Why else would they all dwell in delusion? “Your first decision was elementary. You claimed to be a member of the caste-nobility, a prince, knowing that, once you convinced some, you could demand that all act accordingly. And through this simple deception, you secured your independence. No other would command you, because they believed they had no right to command you. “But how might you convince them of your right? One lie had made you their equal; what further lie might make you their master?

In each of my five test cases, we fall into an error I’ll describe in the first chapter: of supposing that at the core of each identity there is some deep similarity that binds people of that identity together. Not true, I say; not true over and over again. How plausible I can make this thought will depend upon arguments, but also upon details and upon the scores of stories that illustrate my claims. There’s no dispensing with identities, but we need to understand them better if we can hope to reconfigure them, and free ourselves from mistakes about them that are often a couple of hundred years old. Much of what is dangerous about them has to do with the way identities—religion, nation, race, class, and culture—divide us and set us against one another. They can be the enemies of human solidarity, the sources of war, horsemen of a score of apocalypses from apartheid to genocide. Yet these errors are also central to the way identities unite us today. We need to reform them because, at their best, they make it possible for groups, large and small, to do things together. They are the lies that bind.

The poisonous pedagogy justifies highly abusive methods for suppressing children’s vital spontaneity: physical beatings, lying, duplicity, manipulation, scare tactics, withdrawal of love, isolation and coercion to the point of torture. All of these methods are toxically shaming.

It is knowledge that binds us; shared wisdom from ages past and new wisdom that we should all seek to embrace. Wisdom is our legacy; our refuge from the world of the ignorant and foolish. We chose this path that we might walk open-eyed into the future... undaunted by fear and lies.

What hope is there for modern rhyme To him, who turns a musing eye On songs, and deeds, and lives, that lie Forshorten'd in the tract of time? These mortal lullabies of pain May bind a book, may line a box, May serve to curl a maiden's locks; Or when a thousand moons shall wane A man upon a stall may find, And, passing, turn the page that tells A grief_ then changed to something else, Sung by a long forgotten mind. But what of that? My darken'd ways Shall ring with music all the same; To breathe my loss is more than fame, To utter love more sweet than praise.

MAY 6 I HAVE BROKEN LEVIATHAN’S POWER FROM YOUR LIFE MY CHILD, I have broken the demonic power of the sea serpent from your life. I have caused all his demonic little demon fish to stick to his scales as I brought him up out of the midst of the sea and cast him into the wilderness to lie on the open field as food for all the beasts of the field and the birds of the heavens. The rivers and seas belong to Me, and I will make utterly waste and desolate the places where his evil power has dwelt. I am the one who commands the sea and its streams to run dry, and I have broken the power of the evils of the sea from bringing destruction to your life. EZEKIEL 29:3–5; ISAIAH 44:27 Prayer Declaration Father, in the name of Jesus I bind every sea monster that would attack my life or region. You have raised a watch against Leviathan, and You will not let the demonic powers of the sea oppress me. You have stripped him of his power and have taken away his armor. You have caused the places of his domain to become utterly waste and desolate and have thrown him and his demonic spirits into the wilderness to be food for the beasts and birds who dwell there.

Lies to induce suicide • Children are told that it is honorable to die for the cause of the abusers (common with “soldiers” or religious alters). • Children are told that since the group knows what survivors have said and done, traitors must kill themselves quickly before the group finds them and kills them slowly and painfully. (Note the theme of double binds.) • Children are told that their lives will always be so unbearable that it is better to die • Certain alters are told that if they kill the body when it is traitorous, they will be rewarded in the afterlife. (This is similar to the belief of extreme Islamic suicide bombers.) • Demon or alien or ghost alters are told that they can kill the body without themselves dying, or that their special powers will bring them back to life • One of the ways that organized abusive groups guarantee secrecy is to train alters to commit

Identities can be held together by narratives, in short, without essences: you don’t get to be called “English” because there’s an essence this label follows; you’re English because our rules determine that you are entitled to the label—that you are connected in the right way with a place called England.

Soon you shall be landing In the battleground, ensure you have the right weapons to fight the enemy; ensure you know your enemy and what he is capable of; take them unprepared to gain the victory and stand with your head held high; show it to the world the cause you have been fighting for, deception is the key, challenge your enemy when it is least expected; break them mentally before breaking them physically. You are a soldier; your enemy is a soldier and you are facing the best, both sides have a lot of similarities only variation lies in the cause. Cause is driver for the battle; cause is binding comrades together and even if the victory is gained the cause stays undefeated. You stand defeated for your strategy, tactics and leaders but never for the cause, it’s still alive, it shall always be alive with the men who have sacrificed their lives, with the men who are still alive. They stand defeated with the physical strength but not for the cause they have believed in and you can never take it away from them. Fight for a cause and you shall stay invincible. A war story is always biased towards one side and it’s hard to narrate a true war story. We choose and make our heroes from what we have read, heard and believed in. If we know the cause both sides are standing for, it will become difficult to take sides. Always respect your enemy, respect for the fact they are standing neck to neck with you, respect them for the courage they have shown to defend the other side, their land, respect them for whatever you have earned the respect for from your men, from your country and from your people. Powerful strategies, tactics, weapons, leaders are allies to the war, they support but never claims victory all my themselves Greatest wars won always had the greater cause. Rebel without a cause is never a rebel just an aimless person whose fate lies in the defeat.

Playing roles and acting are forms of lying. If people act like they really feel and it rocks the boat, they are ostracized. We promote pretense and lying as a cultural way of life. Living this way causes an inner split. It teaches us to hide and cover up our toxic shame. This sends us deeper into isolation and loneliness.

I had had no idea that people in the Ward were watching me, that they knew so much about me and they would miss me if I never returned. That they could even want me never to return. It was a new thought to me: that you could take heart when someone escapes the trap that trapped you. And yet it shouldn’t have been a new thought, since I had already felt this whenever I forged a passport. I had simply not realized that this was what I had felt. I had put love into each stitch in each passport’s binding. I just hadn’t known that was what it was, because the only love I had recognized as given to me was the kind that clutched tight, and never let go.

. . . I bet I'm beginning to make some parents nervous - here I am, bragging of being a dropout, and unemployable, and about to make a pitch for you to follow your creative dreams, when what parents want is for their children to do well in their field, to make them look good, and maybe also to assemble a tasteful fortune . . . But that is not your problem. Your problem is how you are going to spend this one odd and precious life you have been issued. Whether you're going to live it trying to look good and creating the illusion that you have power over people and circumstances, or whether you are going to taste it, enjoy it, and find out the truth about who you are . . . I do know you are not what you look like, or how much you weigh, or how you did in school, or whether you start a job next Monday or not. Spirit isn't what you do, it's . . . well, again, I don't actually know. They probably taught this junior year at Goucher; I should've stuck around. But I know that you feel best when you're not doing much - when you're in nature, when you're very quiet or, paradoxically, listening to music . . . We can see Spirit made visible when people are kind to one another, especially when it's a really busy person, like you, taking care of the needy, annoying, neurotic person, like you. In fact, that's often when we see Spirit most brightly . . . In my twenties I devised a school of relaxation that has unfortunately fallen out of favor in the ensuing years - it was called Prone Yoga. You just lay around as much as possible. You could read, listen to music, you could space out or sleep. But you had to be lying down. Maintaining the prone. You've graduated. You have nothing left to prove, and besides, it's a fool's game. If you agree to play, you've already lost. It's Charlie Brown and Lucy, with the football. If you keep getting back on the field, they win. There are so many great things to do right now. Write. Sing. Rest. Eat cherries. Register voters. And - oh my God - I nearly forgot the most important thing: refuse to wear uncomfortable pants, even if they make you look really thin. Promise me you'll never wear pants that bind or tug or hurt, pants that have an opinion about how much you've just eaten. The pants may be lying! There is way too much lying and scolding going on politically right now without having your pants get in on the act, too. So bless you. You've done an amazing thing. And you are loved; you're capable of lives of great joy and meaning. It's what you are made of. And it's what you're here for. Take care of yourselves; take care of one another. And give thanks, like this: Thank you.

The story (...) suggests that we can't help caring about the traditions of "the West" because they are ours: in fact, the opposite is true. They are only ours if we care about them. A culture of liberty, tolerance, and rational inquiry: that *would* be a good idea. But these values represent choices to make, not tracks laid down by a Western destiny.

At the root of the tree at the heart of the world, With a chain round his neck, the Wolf lies curled. His gleaming teeth and jaws are furled, And the sun shall rise in the morning. His chain, it is forged of the nerve of a bear, Of the voice of a fish, and a girl's chin-hair. His chain, it is light and strong and fair, And the sun shall rise in the morning. With a mountain's root, and a cat's foot-fall, And the spit of a bird, he is held in thrall, Though iron could bind him never at all, And the sun shall rise in the morning. The sun shall rise, the stars shall fade, For the binding which the good gods made Still loops the Wolf in its lovely braid, And the sun shall rise in the morning.

I sized Seth up. As usual his khaki pants were pristine, perfectly pressed, not a dirt stain in sight. Seth Allen had to be the only person on the planet who could make it through pitch-black underground tunnels without getting a speck of dirt on his pants, but give the kid a jelly donut, and jam would end up in places jam had absolutely no right to be.

All that comes above the surface [of the globe] lies within the province of Geography; all that comes below that surface lies inside the realm of Geology. The surface of the earth is that which, so to speak, divides them and at the same time 'binds them together in indissoluble union.' We may, perhaps, put the case metaphorically. The relationships of the two are rather like that of man and wife. Geography, like a prudent woman, has followed the sage advice of Shakespeare and taken unto her 'an elder than herself; but she does not trespass on the domain of her consort, nor could she possibly maintain the respect of her children were she to flaunt before the world the assertion that she is 'a woman with a past.

We have seen how it is originally language which works on the construction of concepts, a labor taken over in later ages by science. Just as the bee simultaneously constructs cells and fills them with honey, so science works unceasingly on this great columbarium of concepts, the graveyard of perceptions. It is always building new, higher stories and shoring up, cleaning, and renovating the old cells; above all, it takes pains to fill up this monstrously towering framework and to arrange therein the entire empirical world, which is to say, the anthropomorphic world. Whereas the man of action binds his life to reason and its concepts so that he will not be swept away and lost, the scientific investigator builds his hut right next to the tower of science so that he will be able to work on it and to find shelter for himself beneath those bulwarks which presently exist. And he requires shelter, for there are frightful powers which continuously break in upon him, powers which oppose scientific truth with completely different kinds of "truths" which bear on their shields the most varied sorts of emblems.

If this is love, then it’s you,” he replied, dragging me down to lie beside him. “Huh?” I asked as I slid onto my side and tried my best not to poke at his legs. “You,” he mumbled sleepily, dropping a heavy arm around my shoulders. “Me what?” I whispered as I placed my hand on his stomach and snuggled into his side. “You are love.” He sighed contently. “Stay with me.” Always.

am fascinated by this gap in work and perception. The answer, I think, lies in that space between the work husbands do and the work they think they do. What noticing is lost here? In her book The Time Bind, Arlie Russell Hochschild writes that this work is upkeep, it is labor, and much like the work of home repair, it requires “noticing, acknowledging, and empathizing with the feelings of family members, patching up quarrels, and soothing hurt feelings.” In sum, the work of a home, of a life, is paying attention. Knowing that the dishwasher drain needs to be cleaned, that the counter is sticky, that the socks need to be matched: It’s the work of noticing that isn’t being done. And what is lost when the people who love us do not see our labor? It’s our happiness. —

And that discovery would betray the closely guarded secret of modern culture to the laughter of the world. For we moderns have nothing of our own. We only become worth notice by filling ourselves to overflowing with foreign customs, arts, philosophies, religions and sciences: we are wandering encyclopaedias, as an ancient Greek who had strayed into our time would probably call us. But the only value of an encyclopaedia lies in the inside, in the contents, not in what is written outside, in the binding or the wrapper. And so the whole of modern culture is essentially internal; the bookbinder prints something like this on the cover: “Manual of internal culture for external barbarians.” The opposition of inner and outer makes the outer side still more barbarous, as it would naturally be, when the outward growth of a rude people merely developed its primitive inner needs. For what means has nature of repressing too great a luxuriance from without? Only one,—to be affected by it as little as possible, to set it aside and stamp it out at the first opportunity. And so we have the custom of no longer taking real things seriously, we get the feeble personality on which the real and the permanent make so little impression. Men become at last more careless and accommodating in external matters, and the [Pg 34] considerable cleft between substance and form is widened; until they have no longer any feeling for barbarism, if only their memories be kept continually titillated, and there flow a constant stream of new things to be known, that can be neatly packed up in the cupboards of their memory.

All humankind has the same author, and populates the same volume. When one person dies, a chapter is not torn out of the book, but rather translated into a better language. God employs various translators--age, sickness, war, justice--and God's own hand guides every translation. That same hand will bind up all our scattered pages for an eternal library in which every book will lie open for inspection.

As an apology for deceiving you, and my mother kidnapping you to make you fight in the Fae Games, I will bring you Dick’s liver. Warm.” She licked her lips like a maniac. I felt less pride. “All right, let’s try to rein in our crazy. But seriously, if you kill or bring me Dick, I’ll forgive you for all your lies,” I said dramatically. Aran nodded, spit into her hand, and held it out for me to shake. I grimaced at her spit. It was probably a weird fae custom, an enchantment to bind our promise. I spit into my hand and held it out. She shook my hand aggressively. “So, are we now bound to our promise forever or something?” I asked. Aran grinned. “Nah, I saw it in a bootleg human movie about a camp during the summer months. Apparently, it makes a promise extra solid.” I regretted touching her hand.

The discovery of an interaction among the four hemes made it obvious that they must be touching, but in science what is obvious is not necessarily true. When the structure of hemoglobin was finally solved, the hemes were found to lie in isolated pockets on the surface of the subunits. Without contact between them how could one of them sense whether the others had combined with oxygen? And how could as heterogeneous a collection of chemical agents as protons, chloride ions, carbon dioxide, and diphosphoglycerate influence the oxygen equilibrium curve in a similar way? It did not seem plausible that any of them could bind directly to the hemes or that all of them could bind at any other common site, although there again it turned out we were wrong. To add to the mystery, none of these agents affected the oxygen equilibrium of myoglobin or of isolated subunits of hemoglobin. We now know that all the cooperative effects disappear if the hemoglobin molecule is merely split in half, but this vital clue was missed. Like Agatha Christie, Nature kept it to the last to make the story more exciting. There are two ways out of an impasse in science: to experiment or to think. By temperament, perhaps, I experimented, whereas Jacques Monod thought.

THE MYTH OF THE GOOD OL BOY AND THE NICE GAL The good of boy myth and the nice gal are a kind of social conformity myth. They create a real paradox when put together with the "rugged individual" part of the Success Myth. How can I be a rugged individual, be my own man and conform at the same time? Conforming means "Don't make a wave", "Don't rock the boat". Be a nice gal or a good ol' boy. This means that we have to pretend a lot. "We are taught to be nice and polite. We are taught that these behaviors (most often lies) are better than telling the truth. Our churches, schools, and politics are rampant with teaching dishonesty (saying things we don't mean and pretending to feel ways we don't feel). We smile when we feel sad; laugh nervously when dealing with grief; laugh at jokes we don't think are funny; tell people things to be polite that we surely don't mean." - Bradshaw On: The Family

The essence of modernity is to deny that there are any transcendent stories, structures, habits, or beliefs to which individuals must submit and that should bind our conduct. To be modern is to be free to choose. What is chosen does not matter; the meaning is in the choice itself. There is no sacred order, no other world, no fixed virtues and permanent truths. There is only here and now and the eternal flame of human desire. Volo ergo sum—I want, therefore I am.

For the time being, all you need to do is become acquainted with St. Vincent. And if you decide you don't wish to marry him, for any reason, you won't have to." They both stood. Impulsively, Pandora stepped forward and dove her face against Devon's chest and hugged him, undoubtedly surprising him as much as herself. She rarely sought out physical contact with anyone. "Thank you," she said in a muffled voice. "It means a great deal that my feelings matter to you." "Of course they do, sweetheart." Devon gave her a comforting squeeze before drawing back to look down at her. "Do you know the motto on the Ravenel coat of arms?" "Loyalté nous lie." Do you know what that means?" "'Never make us angry?'" Pandora guessed, and was rewarded by his deep laugh. "Actually, I do know," she said. "It means 'loyalty binds us.'" "That's right," Devon said. "Whatever happens, we Ravenels will remain loyal to each other. We'll never sacrifice one for the sake of the rest.

Because the exposure of self to self lies at the heart of neurotic shame, escape from the self is necessary. The escape from self is accomplished by creating a false self. The false self is always more or less than human. The false self may be a perfectionist or a slob, a family Hero or a family Scapegoat. As the false self is formed, the authentic self goes into hiding. Years later the layers of defense and pretense are so intense that one loses all conscious awareness of who one really is.

Here are the words of Moses (in italics) that explain how the Shema was to be practiced: Memorize them: Keep these words that I am commanding you today in your heart. Teach them: Recite them to your children and talk about them when you are at home and when you are away, when you lie down and when you rise [evening and morning]. Make it physical: Bind them as a sign on your hand, fix them as an emblem on your forehead. Publish them: [W]rite them on the doorposts of your house and on your gates.

The Woman Poet // Die Dichterin You hold me now completely in your hands. My heart beats like a frightened little bird's Against your palm. Take heed! You do not think A person lives within the page you thumb. To you this book is paper, cloth, and ink, Some binding thread and glue, and thus is dumb, And cannot touch you (though the gaze be great That seeks you from the printed marks inside), And is an object with an object's fate. And yet it has been veiled like a bride, Adorned with gems, made ready to be loved, Who asks you bashfully to change your mind, To wake yourself, and feel, and to be moved. But still she trembles, whispering to the wind: "This shall not be." And smiles as if she knew. Yet she must hope. A woman always tries, Her very life is but a single "You . . ." With her black flowers and her painted eyes, With silver chains and silks of spangled blue. She knew more beauty when a child and free, But now forgets the better words she knew. A man is so much cleverer than we, Conversing with himself of truth and lie, Of death and spring and iron-work and time. But I say "you" and always "you and I." This book is but a girl's dress in rhyme, Which can be rich and red, or poor and pale, Which may be wrinkled, but with gentle hands, And only may be torn by loving nails. So then, to tell my story, here I stand. The dress's tint, though bleached in bitter lye, Has not all washed away. It still is real. I call then with a thin, ethereal cry. You hear me speak. But do you hear me feel?

Sometimes I lie awake at night, or I wander in the field behind my house, or I walk down the street in our local town and think I can see it all around me: the Grid. The veins and sinews of the Machine that surrounds us and pins us and provides for us and defines us now. I imagine a kind of network of shining lines in the air, glowing like a dewed spiderweb in the morning sun. I imagine the cables and the satellite links, the films and the words and the records and the opinions, the nodes and the data centres that track and record the details of my life. I imagine the mesh created by the bank transactions and the shopping trips, the passport applications and the text messages sent. I see this thing, whatever it is, being constructed, or constructing itself around me, I see it rising and tightening its grip, and I see that none of us can stop it from evolving into whatever it is becoming. I see the Machine, humming gently to itself as it binds us with its offerings, as it dangles its promises before us and slowly, slowly, slowly reels us in. I think of the part of it we interact with daily, the glowing white interface through which we volunteer every detail of our lives in exchange for information or pleasure or stories told by global entertainment corporations who commodify our culture and sell it back to us. I think of the words we use to describe this interface, which we carry with us in our pockets wherever we go, as we are tracked down every street and into every forest that remains: the web; the net. I think: These are things designed to trap prey.

It is no coincidence that every civilisation in human history has recognised at its foundation an element of sacredness, to which the civil authority is ultimately bound. The sacred is an awareness of moral boundaries that are not circumscribed by us, of an ultimate reason that cannot be found in us. It is the realisation that what binds us together as a society is something that lies beyond ourselves, and that human beings have an inherent value that cannot be arbitrarily limited or denied by political, economic or social power.

There is meaning and purpose in not surrendering in the face of loss, but instead working to bind up wounds, ease pain, and spare others what you have seen. Our obligation, our duty, is to ensure that something good comes from suffering, that we find some kind of gift in good-bye. Not to somehow, perversely, make the loss “worth it.” Nothing will ever justify some losses, but we can survive, even thrive, if we channel grief into purpose and never allow evil to hold the field. In that mission lie the beauty and genius of our justice system.

The Great Commandment.* 4d Hear, O Israel!* The LORD is our God, the LORD alone! 5Therefore, you shall love the LORD, your God, with your whole heart, and with your whole being, and with your whole strength.e 6f Take to heart these words which I command you today.g 7Keep repeating them to your children. Recite them when you are at home and when you are away, when you lie down and when you get up.h 8Bind them on your arm as a sign* and let them be as a pendant on your forehead.i 9Write them on the doorposts of your houses and on your gates.j

Ash nazg durbatulûk, ash nazg gimbatul, ash nazg thrakatulûk agh burzum-ishi krimpatul.’ The change in the wizard’s voice was astounding. Suddenly it became menacing, powerful, harsh as stone. A shadow seemed to pass over the high sun, and the porch for a moment grew dark. All trembled, and the Elves stopped their ears. ‘Never before has any voice dared to utter words of that tongue in Imladris, Gandalf the Grey,’ said Elrond, as the shadow passed and the company breathed once more. ‘And let us hope that none will ever speak it here again,’ answered Gandalf. ‘Nonetheless I do not ask your pardon, Master Elrond. For if that tongue is not soon to be heard in every corner of the West, then let all put doubt aside that this thing is indeed what the Wise have declared: the treasure of the Enemy, fraught with all his malice; and in it lies a great part of his strength of old. Out of the Black Years come the words that the Smiths of Eregion heard, and knew that they had been betrayed: One Ring to rule them all, One Ring to find them, One Ring to bring them all and in the Darkness bind them.

— Well, while I was trying to break away from Laura, the image of an amoeba that splits in two suddenly came to mind – something I hadn't thought about since my biology class in high school. I was like the two halves of the amoeba that separate piece by piece, until there is only a thin trickle left to bind us. And then a noise – a painful crackling – and we separated. I got out of bed, got dressed, looked at the clock, and thought, "Just fourteen hours until I'm going to be in bed with Laura again, holding us in my arms." And then I came here.

You can't keep doing this," Liam added under his breath, "You've just gotta let it go." Tears sprang to my eyes, and I wiped them away with backs of my hands. "I know this isn't easy for you, but Grace wouldn't want you putting yourself at risk for them." He cupped my face in his hands and used his thumbs to wipe away fresh tears before they even had a chance to fall. "You're never going to win this. If you had a chance, they wouldn't bother playing." "I know." And I did. There was no doubt in my mind that Liam was right. But that didn't make it any easier to give up.

But even I know that love doesn’t steer by logic, nor is power distributed evenly. Lovers arrive at their first kisses with scars as well as longings. They’re not always looking for advantage. Some need shelter, others press only for the hyperreality of ecstasy, for which they’ll tell outrageous lies or make irrational sacrifice. But they rarely ask themselves what they need or want. Memories are poor for past failures. Childhoods shine through adult skin, helpfully or not. So do the laws of inheritance that bind a personality. The lovers don’t know there’s no free will.

He looked sharply towards the pollarded trees. 'Yes, just there,' he said. 'I saw it plainly, and equally plainly I saw it not. And then there's that telephone of yours.' I told him now about the ladder I had seen below the tree where he saw the dangling rope. 'Interesting,' he said, 'because it's so silly and unexpected. It is really tragic that I should be called away just now, for it looks as if the - well, the matter were coming out of the darkness into a shaft of light. But I'll be back, I hope, in thirty-six hours. Meantime, do observe very carefully, and whatever you do, don't make a theory. Darwin says somewhere that you can't observe without theory, but to make a theory is a great danger to an observer. It can't help influencing your imagination; you tend to see or hear what falls in with your hypothesis. So just observe; be as mechanical as a phonograph and a photographic lens.' Presently the dog-cart arrived and I went down to the gate with him. 'Whatever it is that is coming through, is coming through in bits,' he said. 'You heard a telephone; I saw a rope. We both saw a figure, but not simultaneously nor in the same place. I wish I didn't have to go.' I found myself sympathizing strongly with this wish, when after dinner I found myself with a solitary evening in front of me, and the pledge to 'observe' binding me. It was not mainly a scientific ardour that prompted this sympathy and the desire for independent combination, but, quite emphatically, fear of what might be coming out of the huge darkness which lies on all sides of human experience. I could no longer fail to connect together the fancied telephone bell, the rope, and the ladder, for what made the chain between them was the figure that both Philip and I had seen. Already my mind was seething with conjectural theory, but I would not let the ferment of it ascend to my surface consciousness; my business was not to aid but rather stifle my imagination. ("Expiation")

These reflections prompt the question: is it better to be loved rather than feared, or vice versa? The answer is that one would prefer to be both but, since they don’t go together easily, if you have to choose, it’s much safer to be feared than loved. We can say this of most people: that they are ungrateful and unreliable; they lie, they fake, they’re greedy for cash and they melt away in the face of danger. So long as you’re generous and, as I said before, not in immediate danger, they’re all on your side: they’d shed their blood for you, they’d give you their belongings, their lives, their children. But when you need them they turn their backs on you. The ruler who has relied entirely on their promises and taken no other precautions is lost. Friendship that comes at a price, and not because people admire your spirit and achievements, may indeed have been paid for, but that doesn’t mean you really possess it and you certainly won’t be able to count on it when you need it. Men are less worried about letting down someone who has made himself loved than someone who makes himself feared. Love binds when someone recognizes he should be grateful to you, but, since men are a sad lot, gratitude is forgotten the moment it’s inconvenient. Fear means fear of punishment, and that’s something people never forget.

The Bible lies. The Koran lies. The Talmud and Torah lie. The New Testament lies. The Sutta-pitaka, the nikayas, the Itivuttaka, and the Dhammapada lie. The Bodhisattva and the Amitabha lie, The Book of the Dead lies. The Tiptaka lies. All Scripture lies ... just as I lie as I speak to you now. All the holy books lie not from intention or failure of expression, but by their very nature of being reduced to words; all the images, precepts, laws, canons, quotations, parables, commandments, korans, zazen, and sermons in these beautiful books ultimately fail by adding only more words between the human being who is seeking and the perception of the Void Which Binds.

Charlie?” his wife said in her sleep. Slowly, he took off the other shoe. His wife smiled in her sleep. Why? She’s immortal. She has a son. Your son, too! But what father ever really believes it? He carries no burden, he feels no pain. What man, like woman, lies down in darkness and gets up with child? The gentle, smiling ones own the good secret. Oh, what strange wonderful clocks women are. They nest in Time. They make the flesh that holds fast and binds eternity. They live inside the gift, know power, accept, and need not mention it. Why speak of Time when you are Time, and shape the universal moments, as they pass, into warmth and action? How men envy and often hate these warm clocks, these wives, who know they will live forever. So

People have long known in America what many in Europe have come to grasp—that we can hang together without a common religion or even delusions of common ancestry. In the second decade of the twenty-first century, various independence movements gained traction in Europe, from Caledonia to Catalonia. Neither the logic of territorial integrity nor that of national sovereignty can resolve such matters. But let the arguments not be made in terms of some ancient spirit of the Folk; the truth of every modern nation is that political unity is never underwritten by some preexisting national commonality. What binds citizens together is a commitment, through Renan’s daily plebiscite, to sharing the life of a modern state, united by its institutions, procedures, and precepts.

You remember the Latin?" "Of course. Vir prudens non contra ventum mingit." I couldn't see his face. Cease of the hood, but it could tell by the tone of his voice that he was completely serious. Or at least trying to be. I wrinkled my forehead as I attempted to translate. "Wait a second," Seth said, pulling back his hood to demonstrate his utter confusion. "I thought their greeting was Non ducor, duco. 'I am not led, I lead.'" Liam's shoulders began shaking just as I finished my rough translation. "A wise man does not urinate against the wind?" I pulled down my hood and looked at Liam. He winked at me, and it was pretty much the most beautiful thing I'd ever seen in my life. Normally, I'm very anti-wink when it comes to guys, but in this case it was a wink of absolution. It was a wink that meant Liam and I were actually going to be okay. "You've been planning that all night, haven't you?" I reached over and squeezed his arm. It was the first time I had touched him in at least twenty-four hours, and his strong forearm felt so good beneath my fingertips. When he grabbed my hand and quickly brought my palm to his lips, I felt all the air leave my body. As much as I hated to admit it, for fear of sounding like a ridiculous, boy-crazed damsel in distress, it felt good to have my boyfriend back. Taylor whipped back her hood, her blue eyes icy. "I'm so glad this is such a joke to you," she spat, clearly not in the mood for games. Liam dropped my hand and sat up a little straiter. "Sorry T., I've got it non ducor, duco. Don't worry.

In 1963, I was sitting with a number of my students on the campus of Columbia University in New York. The morning was beautiful, the sun was shining, and we were talking to each other about the Buddhist practice of removing concepts. Suddenly someone passing by stopped and looking at me for a few seconds, and then he asked, "Are you a Buddhist?" I looked up and said, "No." Did I tell a lie? I hope that my students understood me at that moment. If I had said, "Yes, I am a Buddhist," then he would still be caught in his idea of what a Buddhist is, and that would not help him. So "No" was more helpful than "Yes." That is the language of Zen. When you do say or do something, it is to help undo the knots in people's minds, and not to bind them anymore. That is why the language we use should aim at liberation.

Mergan no longer felt close to her husband. Her attraction to him had faded long ago, and now only habit remained. Lately, even the habit was becoming weaker and weaker … and soon, it seemed, it would be gone altogether. All of the visible and the hidden things that bind a husband and wife together no longer existed between Mergan and Soluch. They shared neither their work nor their intimate lives. Without work there’s no pleasure, and without pleasure, no love. Without love, there’s no speaking, and without speaking, there is no shouting and arguing, no laughter and joy. Both the heart and the tongue grow old, breath dies on the lips. The face loses life when devoid of light in the eyes. Hands grow idle from boredom, and the shovel and hoe and spade and scythe lie unused in the empty shed, hidden under a heavy layer of dust.

But what father ever really believes it? He carries no burden, he feels no pain. What man, like woman, lies down in darkness and gets up with child? The gentle, smiling ones own the good secret. Oh, what strange wonderful clocks women are. They nest in Time. They make the flesh that holds fast and binds eternity. They live inside the gift, know power, accept, and need not mention it. Why speak of Time when you are Time, and shape the universal moments, as they pass, into warmth and action? How men envy and often hate these warm clocks, these wives, who know they will live forever. So what do we do? We men turn terribly mean, because we can’t hold to the world or ourselves or anything. We are blind to continuity, all breaks down, falls, melts, stops, rots, or runs away. So, since we cannot shape Time, where does that leave men? Sleepless. Staring.

And it shall come to pass that what men made shall be shattered, and the Shadow shall lie across the Pattern of the Age, and the Dark One shall once more lay his hand upon the world of man. Women shall weep and men quail as the nations of the earth are rent like rotting cloth. Neither shall anything stand nor abide . . . Yet one shall be born to face the Shadow, born once more as he was born before and shall be born again, time without end. The Dragon shall be Reborn, and there shall be wailing and gnashing of teeth at his rebirth. In sackcloth and ashes shall he clothe the people, and he shall break the world again by his coming, tearing apart all ties that bind. Like the unfettered dawn shall he blind us, and burn us, yet shall the Dragon Reborn confront the Shadow at the Last Battle, and his blood shall give us the Light. Let tears flow, O ye people of the world. Weep for your salvation.

And it shall come to pass that what men made shall be shattered, and the Shadow shall lie across the Pattern of the Age, and the Dark One shall once more lay his hand upon the world of man. Women shall weep and men quail as the nations of the earth are rent like rotting cloth. Neither shall anything stand nor abide . . . Yet one shall be born to face the Shadow, born once more as he was born before and shall be born again, time without end. The Dragon shall be Reborn, and there shall be wailing and gnashing of teeth at his rebirth. In sackcloth and ashes shall he clothe the people, and he shall break the world again by his coming, tearing apart all ties that bind. Like the unfettered dawn shall he blind us, and burn us, yet shall the Dragon Reborn confront the Shadow at the Last Battle, and his blood shall give us the Light. Let tears flow, O ye people of the world. Weep for your salvation.

The Colonel-Count!” I echoed. “The doll—the puppet—the manikin—the poor inferior creature! A mere lackey for Dr. John his valet, his foot-boy! Is it possible that fine generous gentleman—handsome as a vision—offers you his honourable hand and gallant heart, and promises to protect your flimsy person and feckless mind through the storms and struggles of life—and you hang back—you scorn, you sting, you torture him! Have you power to do this? Who gave you that power? Where is it? Does it lie all in your beauty—your pink and white complexion, and your yellow hair? Does this bind his soul at your feet, and bend his neck under your yoke? Does this purchase for you his affection, his tenderness, his thoughts, his hopes, his interest, his noble, cordial love—and will you not have it? Do you scorn it? You are only dissembling: you are not in earnest: you love him; you long for him; but you trifle with his heart to make him more surely yours?

In theory, they have equal power over each other Leave this house. Never come back. Or I'll bring the police down on us both. But even I know that love doesn't steer by logic, nor is power distributed evenly. Lovers arrive at their first kisses with scars as well as longings. They're not always looking for advantage. Some need shelter, others press only for the hyperreality of ecstasy, for which they'll tell outrageous lies or make irrational sacrifice. But they rarely ask themselves that they need or want. Memories are poor for past failures. Childhoods shine through adult skin, helpfully or not. So do the laws of inheritance that bind a personality. The lovers don't know there's no free will. I haven't heard enough radio drama to know more than that, though pop songs have taught me that they don't feel in December what they felt in May, and that to have a womb may be incomprehensible to those who don't and that the reverse is also true.

Nine is the number of the feast without limits, where all that’s possible waxes probable and whatever may be, might be. Nine is the symbol seized in sleep and seeded into forever, freed by dreams and fervent screams of what should be. Nine kindles the imagination unbound by reason, risen to conceive without surcease or subjection to objective truth. Nine quickens the flesh to breach the formulas of fell, fallacious form and reach beyond the lines that bind and blind. Nine hails ambition unbowed by reality, driven to roam and remake the world without submission to sense or tangibility. Nine heralds the Angel Ascendant and the Architect Infernal alike, a phoenix and a many-headed serpent entwined. Nine is the beginning in the end, coiled and convoluted to create and devour until the difference is none. Nine marks the most wondrous and treacherous of paths, and thus the only one worth walking, for enlightenment lies in waking. Nine is nought but itself and one and all.

The Talmud offered a virtual home for an uprooted culture, and grew out of the Jewish need to pack civilization into words and wander out into the world. The Talmud became essential for Jewish survival once the Temple - God's pre-Talmud home - was destroyed, and the Temple practices, those bodily rituals of blood and fire and physical atonement, could no longer be performed. When the Jewish people lost their home (the land of Israel) and God lost His (the Temple), then a new way of being was devised and Jews became the people of the book and not the people of the Temple or the land. They became the people of the book because they had no place else to live. That bodily loss is frequently overlooked, but for me it lies at the heart of the Talmud, for all its plenitude. The Internet, which we are continually told binds us together, nevertheless engenders in me a similar sense of diaspora, a feeling of being everywhere and nowhere. Where else but in the middle of Diaspora do you need a home page?

For this is what the Sovereign LORD says: I myself will search for my sheep and look after them. 12As a shepherd looks after his scattered flock when he is with them, so will I look after my sheep. I will rescue them from all the places where they were scattered on a day of clouds and darkness. 13I will bring them out from the nations and gather them from the countries, and I will bring them into their own land. I will pasture them on the mountains of Israel, in the ravines and in all the settlements in the land. 14I will tend them in a good pasture, and the mountain heights of Israel will be their grazing land. There they will lie down in good grazing land, and there they will feed in a rich pasture on the mountains of Israel. 15I myself will tend my sheep and have them lie down, declares the Sovereign LORD. 16I will search for the lost and bring back the strays. I will bind up the injured and strengthen the weak, but the sleek and the strong I will destroy. I will shepherd the flock with justice.

worthless person, a wicked man, goes about with w crooked speech, 13  x winks with his eyes, signals [3] with his feet, points with his finger, 14 with y perverted heart z devises evil, continually a sowing discord; 15 therefore calamity will come upon him suddenly; b in a moment he will be broken c beyond healing. 16 There are  d six things that the LORD hates,  d seven that are an abomination to him: 17 e haughty eyes, f a lying tongue, and  g hands that shed innocent blood, 18  h a heart that devises wicked plans,  i feet that make haste to run to evil, 19 j a false witness who k breathes out lies, and one who  a sows discord among brothers. Warnings Against Adultery 20  l My son, keep your father’s commandment,  l and forsake not your mother’s teaching. 21  m Bind them on your heart always; n tie them around your neck. 22  o When you walk, they [4] will lead you; o when you lie down, they will p watch over you; and when you awake, they will talk with you. 23 For the commandment is  q a lamp and the teaching a light,

It is not necessary that in resoluteness one should explicitly know the origin of the possibilities upon which that resoluteness projects itself. It is rather in Dasein's temporality, and there only, that there lies any possibility that the existentiell potentiality-for-Being upon which it projects itself can be gleaned explicitly from the way in which Dasein has been traditionally understood. The resoluteness which comes back to itself and hands itself down, then becomes the repetition of a possibility of existence that has come down to us. Repeating is handing down explicitly—that is to say, going back into the possibilities of the Dasein that has-been-there. The authentic repetition of a possibility of existence that has been—the possibility that Dasein may choose its hero—is grounded existentially in anticipatory resoluteness; for it is in resoluteness that one first chooses the choice which makes one free for the struggle of loyally following in the footsteps of that which can be repeated. But when one has, by repetition, handed down to oneself a possibility that has been, the Dasein that has-been-there is not disclosed in order to be actualized over again. The repeating of that which is possible does not bring again [Wiederbringen] something that is 'past', nor does it bind the 'Present' back to that which has already been 'outstripped'. Arising, as it does, from a resolute projection of oneself, repetition does not let itself be persuaded of something by what is 'past', just in order that this, as something which was formerly actual, may recur. Rather, the repetition makes a reciprocative rejoinder to the possibility of that existence which has-been-there. But when such a rejoinder is made to this possibility in a resolution, it is made in a moment of vision; and as such it is at the same time a disavowal of that which in the "today", is working itself out as the 'past'. Repetition does not abandon itself to that which is past, nor does it aim at progress. In the moment of vision authentic existence is indifferent to both these alternatives” (437-8).

If meditation is a tool, your body is the guide, and your life is the path. What are the folds? What are the bindings? Ideas, concepts, ideologies, biases, assumptions, emotional habits, feelings, traumas, addictions, patterns, regrets, lies, fears, phobias, beliefs, and much, much more — everything that you cling to, really. These things constitute the folds, the bindings, of your life that have served to obscure what is at the very center just waiting to be perceived — Isness. Anything we cling to is a fold. To avoid turning meditation into a fold, we will focus on principle rather than form, for the mind insecurely latches onto form. By focusing on principle, we can get the most out of meditation without binding to the form. The meditations herein won’t tell you what is written on your paper; instead, they will help you to unfold that paper, to unbind your soul, so you can see, or more precisely inspirience, Isness for yourself in your daily life, and in so doing, end your suffering. In this way, quite naturally, you are a light to the world.

The individual who "adjusts" has managed to relegate the two contradictory injunctions of the double bind - to imitate and not to imitate - to two different domains of application. That is, he divides reality in such a way as to neutralize the double bind. This is precisely the procedure of primitive cultures. At the origin of any individual or collective "adjustment" lies concealed a certain arbitrary violence. The well-adjusted person is thus one who conceals his violent impulses and condones the collective's concealment of them. The "maladjusted" individual cannot tolerate this concealment. "Mental illness" and rebellion, like the sacrificial crisis they resemble, commit the individual to falsehoods and to forms of violence that are certainly more damaging to him than the disguised violence channeled through sacrificial rites but that bring him closer to the heart of the enigma. Many psychic catastrophes misunderstood by the psychoanalyst result from an inchoate, obstinate reaction against the violence and falsehood found in any human society

My mother said Nora was a good enough skier to know when a crash was coming. When Nora knew she was crashing, she would find a guy and take him down with her. It was how she liked to fall, with a young man under her; it was always a hotshot skier, the same type of dickhead who reminded her of her cousin Henrik. Nora—on the verge of losing her balance—would suddenly crouch down and tackle a skier she’d found offensive, her strong arms wrapped around his hips. I saw Nora knock guys out of their bindings; I saw her separate skiers from their goggles and gloves. Huge hunks of snow slid down the slope, dislodged by the force of their fall. The guy always landed under Nora, cushioning her fall. The tackled skier would be screaming or gasping in pain—or he would lie unmoving, as if dead. You could tell when Nora wondered if she’d killed someone; she pulled off her ski hat (later, her helmet) and pressed her ear to the unmoving skier’s cold lips. “I can hear or feel if the fucker’s breathing,” Nora told me. “You can’t fake not breathing, Adam—not for long.

England! My England! can the surging sea That lies between us tear my heart from thee? Can distant birth and distant dwelling drain Th’ ancestral blood that warms the loyal vein? Isle of my Fathers! hear the filial song Of him whose sources but to thee belong! World-Conquering Mother! by thy mighty hand Was carv’d from savage wilds my native land: Thy matchless sons the firm foundation laid; Thy matchless arts the nascent nation made: By thy just laws the young republic grew, And through thy greatness, kindred greatness knew. What man that springs from thy untainted line But sees Columbia’s virtues all as thine? Whilst nameless multitudes upon our shore From the dim corners of creation pour, Whilst mongrel slaves crawl hither to partake Of Saxon liberty they could not make, From such an alien crew in grief I turn, And for the mother’s voice of Britain burn. England! can aught remove the cherish’d chain That binds my spirit to thy blest domain? Can Revolution’s bitter precepts sway The soul that must the ties of race obey? Create a new Columbia if ye will, The flesh that forms me is Britannic still!

That sacrificiality was what Takver had spoken of recognizing in herself when she was pregnant, and she had spoken with a degree of horror, of self-disgust, because she too was an Odonian, and the separation of means and ends was, to her too, false. For her as for him, there was no end. There was process: process was all. You could go in a promising direction or you could go wrong, but you did not set out with the expectation of ever stopping anywhere. All responsibilities, all commitments thus understood took on substance and duration. So his mutual commitment to Takver, their relationship, had remained thoroughly alive during their four years’ separation. They had both suffered from it, and suffered a good deal, but it had not occurred to either of them to escape the suffering by denying the commitment. For after all, he thought now, lying in the warmth of Takver’s sleep, it was joy they were both after – the completeness of being. If you evade the suffering you also evade the chance of joy. Pleasure you may get, or pleasures, but you will not be fulfilled. You will not know what it is to come home. Takver sighed softly in her sleep, as if agreeing with him, and turned over, pursuing some quiet dream. Fulfillment, Shevek thought, is a function of time. The search for pleasure is circular, repetitive, atemporal. The variety seeking of the spectator, the thrill hunter, the sexually promiscuous, always ends in the same place. It has an end. It comes to the end and has to start over. It is not a journey and return, but a closed cycle, a locked room, a cell. Outside the locked room is the landscape of time, in which the spirit may, with luck and courage, construct the fragile, makeshift, improbable roads and cities of fidelity: a landscape inhabitable by human beings. It is not until an act occurs within the landscape of the past and the future that it is a human act. Loyalty, which asserts the continuity of past and future, binding time into a whole, is the root of human strength; there is no good to be done without it. So, looking back on the last four years, Shevek saw them not as wasted, but as part of the edifice that he and Takver were building with their lives. The thing about working with time, instead of against it, he thought, is that it is not wasted. Even pain counts.

Plymouth Brethren confronted me with an argument for which I was not prepared:       'You cannot understand the beauty of our religion. From what you say it appears that you must be brooding over your transgressions every moment of your life, always mending them and atoning for them. How can this ceaseless cycle of action bring you redemption? You can never have peace. You admit that we are all sinners. Now look at the perfection of our belief. Our attempts at improvement and atonement are futile. And yet redemption we must have. How can we bear the burden of sin? We can but throw it on Jesus. He is the only sinless Son of God. It is His word that those who believe in Him shall have everlasting life. Therein lies God's infinite mercy. And as we believe in the atonement of Jesus, our own sins do not bind us. Sin we must. It is impossible to live in this world sinless. And therefore Jesus suffered and atoned for all the sins of mankind. Only he who accepts His great redemption can have eternal peace. Think what a life of restlessness is yours, and what a promise of peace we have.'       The argument utterly failed to convince me. I humbly replied:

You’re not meant to be a martyr.” Sighing, she lies back in disappointment. “You wouldn’t see the point to it.” “Oh? Well then, tell me, Eo. What is the point to dying? I’m only a martyr’s son. So tell me what that man accomplished by robbing me of a father. Tell me what good comes of all that bloodydamn sadness. Tell me why it’s better I learned to dance from my uncle than my father.” I go on. “Did his death put food on your table? Did it make any of our lives any better? Dying for a cause doesn’t do a bloodydamn thing. It just robbed us of his laughter.” I feel the tears burning my eyes. “It just stole away a father and a husband. So what if life isn’t fair? If we have family, that is all that should matter.” She licks her lips and takes her time in replying. “Death isn’t empty like you say it is. Emptiness is life without freedom, Darrow. Emptiness is living enchained by fear, fear of loss, of death. I say we break those chains. Break the chains of fear and you break the chains that bind us to the Golds, to the Society. Could you imagine it? Mars could be ours. It could belong to the colonists who slaved here, died here.” Her face is easier to see as night fades through the clear roof. It is alive, on fire. “If you led the others to freedom. The things you could do, Darrow. The things you could make happen.” She pauses and I see her eyes are glistening. “It chills me when I think of the things you could do. You have been given so, so much, but you set your sights so low.” “You repeat the same damn points,” I say bitterly. “You think a dream is worth dying for. I say it isn’t. You say it’s better to die on your feet. I say it’s better to live on our knees.” “You’re not even living!” she snaps. “We are machine men with machine minds, machine lives.…” “And machine hearts?” I ask. “That’s what I am?” “Darrow …” “What do you live for?” I ask her suddenly. “Is it for me? Is it for family and love? Or is it for some dream?” “It’s not just some dream, Darrow. I live for the dream that my children will be born free. That they will be what they like. That they will own the land their father gave them.” “I live for you,” I say sadly. She kisses my cheek. “Then you must live for more.” There’s a long, terrible silence that stretches between us. She does not understand how her words wrench my heart, how she can twist me so easily. Because she does not love me like I love her. Her mind is too high. Mine too low. Am I not enough for her?

This is a rather dramatic example of confused feelings being converted in a thought pattern. Any mental preoccupation can distract one from one’s feelings. 5. Turning Against Self. Turning against self is an ego defense whereby a person deflects hostile aggression from another person and directs it onto self. This defense is extremely common among people who have been abandoned through severe abuse. Because a child so desperately needs his parents for survival, he will turn his aggressive rage about his abuse into abuse of himself. The extreme form of this is suicide. In such cases (the French call it self-murder), the person so identifies with the offender that he is killing the offender by killing himself. Common but less intense examples include nail biting, head banging, accident proneness and self-mutilation. In later life people may injure themselves socially or financially. In all cases the rage at the offender is so fearful and shameful it is turned against self. The power and strength of ego defenses lies in the fact that they are automatic and unconscious. They were the best decisions available to you at the time. And they kept you sane. They literally saved your life. The very defenses that were once life-giving later on become the preservers of our toxic shame.

You were just elevated beyond the mundane.” I snorted with laughter. “Is that what you’d call it?” His eyes narrowed. “Do you have any idea how many blightborn women would literally kill to be in your place right now? I found you on a pile of corpses.” He sniffed the air with his hawkish nose, and his aristocratic features twisted in disgust. “You still reek of them.” I crossed my arms self-consciously. He was right. That didn’t mean he wasn’t also a bastard for saying so. “I haven’t exactly had a chance to take a bath. Someone was dragging me around in chains, as you’ll recall,” I pointed out. “Well, you’ll have all of the perfumed baths you want now. But there’s far more to the bargain.” “More than being chained to you for the rest of our lives? That is what those words meant, right?” I hesitated, then added, “And I’m not the only one, am I?” “Oh, you noticed Regan, did you? She looked delighted, didn’t she?” He shrugged. “Don’t worry about her. I’ll see to it that she falls in line.” “I won’t worry,” I said. “Because I don’t share. And I’m not your mate, no matter what your uncle or anyone else announced.” “Keep telling yourself that. But you felt the binding. You had no choice. Neither did I. Do you really think I’d have chosen this?” He looked me up and down, then shook his head. “You’re beneath me in every possible way. Whoever you are, whatever you are.” I snarled, surprising myself. “Good to hear. Because you won’t be touching me at any point. Let’s get that straight. You certainly won’t be breeding with me.” “I have no plans to touch you if you were the last woman in the Thralldom,” he snapped back, looking just as furious. “But if I did…” “Yes, yes, I should feel ever so honored, ever so grateful. Is that what you like to tell yourself as a woman lies beneath you? You think to yourself how honored she must feel? Gods, you’re a piece of work.” I shook my head. “I almost feel sorry for Regan.” He narrowed his eyes. “Regan is thrilled to be my future consort. She doesn’t need your pity.” “Right. I’m sure. So, what now?” I changed the subject abruptly. “Where are we?” “Ah, yes, your second question. If you’re finished trying to convince yourself you aren’t bound to me…” “I’m not, never will be.” “Whatever. This–” He gestured around us. “Is Bloodwing Academy.” I wrinkled my nose. “What?” “An academy. A school. They do have those where you come from, don’t they?” I glared at him. “I believe I’ve heard the words once or twice.” “Good. I daresay it’s too much to hope you can read and write, too, and aren’t secretly some swine herder’s daughter.

When one speaks of "humanity" the notion lies at the bottom, that humanity is that which separates and distinguishes man from Nature. But such a distinction does not in reality exist: the "natural" qualities and the properly called "human" ones have grown up inseparably together. Man in his highest and noblest capacities is Nature and bears in himself her awful twofold character. His abilities generally considered dreadful and inhuman are perhaps indeed the fertile soil, out of which alone can grow forth all humanity in emotions, actions and works. Thus the Greeks, the most humane men of ancient times, have in themselves a trait of cruelty, of tiger-like pleasure in destruction: a trait, which in the grotesquely magnified image of the Hellene, in Alexander the Great, is very plainly visible, which, however, in their whole history, as well as in their mythology, must terrify us who meet them with the emasculate idea of modern humanity. When Alexander has the feet of Batis, the brave defender of Gaza, bored through, and binds the living body to his chariot in order to drag him about exposed to the scorn of his soldiers, that is a sickening caricature of Achilles, who at night ill-uses Hector's corpse by a similar trailing; but even this trait has for us something offensive, something which inspires horror. It gives us a peep into the abysses of hatred.

Our duties are the rights of others over us. How have they acquired such rights? By taking us to be capable of contracting and of requiting, by positing us as similar and equal to them, and as a consequence entrusting us with something, educating, reproving, supporting us. We fulfil our duty that is to say: we justify the idea of our power on the basis of which all these things were bestowed upon us, we give back in the measure in which we have been given to. It is thus our pride which bids us do our duty when we do something for others in return for something they have done for us, what we are doing is restoring our self-regard for in doing something for us, these others have impinged upon our sphere of power, and would have continued to have a hand in it if we did not with the performance of our 'duty' practise a requital, that is to say impinge upon their power. The rights of others can relate only to that which lies within our power; it would be unreasonable if they wanted of us something we did not possess. Expressed more precisely: only to that which they believe lies within our power, provided it is the same thing we believe lies within our power. The same error could easily be made on either side: the feeling of duty depends upon our having the same belief in regard to the extent of our power as others have: that is to say, that we are able to promise certain things and bind ourselves to perform them ('freedom of will').

No More lyrics BAKER No more questions, Please. No more tests. Comes the day you say, "What for?" Please- no more. MYSTERIOUS MAN They disappoint, They disappear, They die but they don't... BAKER What? MYSTERIOUS MAN They disappoint In turn, I fear. Forgive, though, they won't... BAKER No more riddles. No more jests. No more curses you can't undo, Left by fathers you never knew. No more quests. No more feelings. Time to shut the door. Just- no more. MYSTERIOUS MAN Running away- let's do it, Free from the ties that bind. No more depair Or burdens to bear Out there in the yonder. Running away- go to it. Where did you have in mind? Have to take care: Unless there's a "where," You'll only be wandering blind. Just more questions. Different kind. Where are we to go? Where are we ever to go? Running away- we'll do it. Why sit around, resugned? Trouble is, son, The farther you run, The more you feel undefined For what you've left undone And, nore, what you've left behind. We disappoint, We leave a mess, We die but we don't... BAKER We disappoint In turn, I guess. Forget, though, we won't... BOTH Like father, like son. BAKER No more giants Waging war. Can't we just pursue our lives With out children and our wives? 'Till that happy day arrives, How do you ignore All the witches, All the curses, All the wolves, all the lies, The false hopes, the goodbyes, The reverses, All the wondering what even worse is Still in store? All the children... All the giants... No more.

We want things to return to normal, back to a world in which we do not have to waste time rebutting demented conspiracy theories and fact-checking farcical lies every single day. We want a government that operates competently and honestly, headed by a president who behaves with dignity and integrity. If we were at risk of under-appreciating the quiet grace of decency, Trump has cured us of that. But after we evict the squatter, we must repair the house he trashed. Trump became president because millions of Americans felt that a self-satisfied elite had created a pleasant society only for themselves. Millions of other Americans felt disregarded and discarded. They determined to crash their way in, and they wielded Trump as their crowbar to pry open the barriers against them. Trump is a criminal and deserves the penalties of law. Trump's enablers and politics and media are contemptable and deserve the scorn of honest patriots. But Trump's voters are our compatriots. Their fate will determine ours. You do not beat Trump until you have restored an America that has room for all its people. The resentments that produced Trump will not be assuaged by contempt for the resentful. Reverse prejudice, reverse stereotyping, never mind whether they are right or wrong--they are wrong--just be aware that they are acids poored upon the connections that bind a democratic society. [...] Maybe you cannot bring everybody along with you. But you still must try--for your own sake, as well as theirs.

But the one piece of this dish that plays the biggest role of all... is this wrapping around the chicken breast... the Croûte!" Croûte! A base of bread or pie dough seasoned with savory spices, croûte can refer either to the dough itself or a dish wrapped in it. It's a handy addition that can boost the aroma, textures and presentation of a dish without overpowering its distinctive flavors! "You are correct. Therein lies the greatest secret of my dish. Given the sudden measurements to the original plan and my need to create an entirely different dish... ... the Croûte I had intended to use to wrap the chicken breast required two very specific additions. Those two ingredients were... FINELY MINCED SQUID LEGS... ... AND PEANUT BUTTER." "NO WAY! SQUID LEGS AND PEANUT BUTTER?!" "Yes! Squid legs and peanut butter! Appetizer and main dish! There is no greater tie that could bind our two dishes together!" Peanut butter's mild richness adds subtle depth to the natural body of the chicken, making it an excellent secret seasoning. And the moderately salty bitterness of the squid legs is extremely effective in tying the Croûte's flavor together with the meaty juiciness of the chicken! "Even an abominable mash-up that Yukihira has tinkered with for ages... ... can be transformed into elegant gourmet beauty when put in my capable hands. The Jidori chicken breasts and the squid and peanut butter Croûte... those are the two pillars of my dish! To support them, I revised all the seasonings for the sauces and garnishes... ... so that after you tasted Soma Yukihira's dish... ... the deliciousness of my own dish would ring across your tongues as powerfully as possible!

In the end, ethical interpretation of the Bible means to think critically about how our practices of textual engagement might help us to become both more human and more humane. We are constantly crafting and recrafting ourselves, and the goal is to do so in such a way that we contribute, even if only incrementally, more to the good in the world than to the bad. We think of the point made by Tim Beal (2011, 184), who notes that the etymological root of the word “religion” is typically taken to be the Latin religare, from the verb ligare, meaning “to bind” or “to attach” (ergo our word “ligament”). Religion, in this line of thinking, has to do with being bound to certain doctrines, ideas, or practices. But Beal points out that there is another etymology, suggested by the ancient Roman politician and philosopher Cicero, who proposed that religion derives from the Latin relegere, itself a form of the root legere, “to read” (ergo our words “legible” and even “lectionary”). “Re-ligion” becomes then a process of “re-reading,” and the shaping of a religious life (or more broadly a moral life, or more broadly still just a life) is a continual process of engagement with tradition in the context of present realities. We spoke early on in this book about the “traditioning” process that lies behind the biblical text, the way in which earlier texts and traditions are taken up in later contexts in which they are both preserved and transformed. As a result, Scripture itself presents a rich variety of voices, and sometimes one author or text disagrees with the other. It is an ongoing conversation rather than a set of settled doctrines. And it is our privilege to be invited into that conversation, to become ourselves part of the traditioning process, seeking to bring an unfolding understanding of the good into our present reality.

But how did proteins make physiological reactions possible? Hemoglobin, the oxygen carrier in blood, for instance, performs one of the simplest and yet most vital reactions in physiology. When exposed to high levels of oxygen, hemoglobin binds oxygen. Relocated to a site with low oxygen levels, it willingly releases the bound oxygen. This property allows hemoglobin to shuttle oxygen from the lung to the heart and the brain. But what feature of hemoglobin allows it to act as such an effective molecular shuttle? The answer lies in the structure of the molecule. Hemoglobin A, the most intensively studied version of the molecule, is shaped like a four-leaf clover. Two of its “leaves” are formed by a protein called alpha-globin; the other two are created by a related protein, beta-globin.II Each of these leaves clasps, at its center, an iron-containing chemical named heme that can bind oxygen—a reaction distantly akin to a controlled form of rusting. Once all the oxygen molecules have been loaded onto heme, the four leaves of hemoglobin tighten around the oxygen like a saddle clasp. When unloading oxygen, the same saddle-clasp mechanism loosens. The unbinding of one molecule of oxygen coordinately relaxes all the other clasps, like the crucial pin-piece pulled out from a child’s puzzle. The four leaves of the clover now twist open, and hemoglobin yields its cargo of oxygen. The controlled binding and unbinding of iron and oxygen—the cyclical rusting and unrusting of blood—allows effective oxygen delivery into tissues. Hemoglobin allows blood to carry seventyfold more oxygen than what could be dissolved in liquid blood alone. The body plans of vertebrates depend on this property: if hemoglobin’s capacity to deliver oxygen to distant sites was disrupted, our bodies would be forced to be small and cold. We might wake up and find ourselves transformed into insects.

Millions of us daily take advantage of [Skype], delighted to carry the severed heads of family members under our arms as we move from the deck to the cool of inside, or steering them around our new homes, bobbing them like babies on a seasickening tour. Skype can be a wonderful consolation prize in the ongoing tournament of globalization, though typically the first place it transforms us is to ourselves. How often are the initial seconds of a video's call takeoff occupied by two wary, diagonal glances, with a quick muss or flick of the hair, or a more generous tilt of the screen in respect to the chin? Please attend to your own mask first. Yet, despite the obvious cheer of seeing a faraway face, lonesomeness surely persists in the impossibility of eye contact. You can offer up your eyes to the other person, but your own view will be of the webcam's unwarm aperture. ... The problem lies in the fact that we can't bring our silence with us through walls. In phone conversations, while silence can be both awkward and intimate, there is no doubt that each of you inhabits the same darkness, breathing the same dead air. Perversely, a phone silence is a thick rope tying two speakers together in the private void of their suspended conversation. This binding may be unpleasant and to be avoided, but it isn't as estranging as its visual counterpart. When talk runs to ground on Skype, and if the purpose of the call is to chat, I can quickly sense that my silence isn't their silence. For some reason silence can't cross the membrane of the computer screen as it can uncoil down phone lines. While we may be lulled into thinking that a Skype call, being visual, is more akin to a hang-out than a phone conversation, it is in many ways more demanding than its aural predecessor. Not until Skype has it become clear how much companionable quiet has depended on co-inhabiting an atmosphere, with a simple act of sharing the particulars of a place -- the objects in the room, the light through the window -- offering a lovely alternative to talk.

In all the seconds of life that beat solemnly from my heart, in all the hours of waiting for the release that binds us, in all the months of moons that guided our hopes, of all the years of yesterday that taught us the path of which we walk today: Today, I am true. Today I will write without release; without questions or care of the minds that do not understand the words that will lie before me in this letter. Licentia. The release of anything that covers my ears or blinds my eyes. Oh, licentia. The people shall call me insane because I have proven to remain unrelenting in the belief that freedom and justice and truth are all subject to change, but that the ideas are the spark which light the fire to continue my journey. These words have no value unless given an idea, and that is the only part that is bounded in this world: the idea. The idea to be free; no matter the cost of autonomy and decisions and conscious state of mind. The idea to have justice; without a governance to proclaim what it defines. The idea to seek truth; no matter how many lies claim to hold the reality. Licentia. The release of anything that covers my ears or blinds my eyes. Oh, licentia. It is the fear that controls the grip which lacerates our brains and chains our souls. It is the fear that without power or an entity that seeks it, that we will be dangerous. It is the fear of our ourselves that binds us. But once we are no longer afraid of the mirror that grants us our reflection, we begin to understand that the fear was simply an illusion. It is the pain that scares us into submission and breaks our vows to our hearts. It is the pain that makes an honest man beg on his knees to the wolves that seek to devour his ideas. It is the pain that creates the stage to which only fools applaud and puppets play. It is the pain that makes us see the ugliness of our soul. But once we are in pain, we realize that it was never the worst feeling to behold, but that the betrayal of our minds and the minds of others is. Licentia. The release of anything that covers my ears or blinds my eyes. Oh, licentia.

The defenses that form a person’s character support a grand illusion, and when we grasp this we can understand the full drivenness of man. He is driven away from himself, from self-knowledge, self-reflection. He is driven toward things that support the lie of his character, his automatic equanimity. But he is also drawn precisely toward those things that make him anxious, as a way of skirting them masterfully, testing himself against them, controlling them by defying them. As Kierkegaard taught us, anxiety lures us on, becomes the spur to much of our energetic activity: we flirt with our own growth, but also dishonestly. This explains much of the friction in our lives. We enter symbiotic relationships in order to get the security we need, in order to get relief from our anxieties, our aloneness and helplessness; but these relationships also bind us, they enslave us even further because they support the lie we have fashioned. So we strain against them in order to be more free. The irony is that we do this straining uncritically, in a struggle within our own armor, as it were; and so we increase our drivenness, the second-hand quality of our struggle for freedom. Even in our flirtations with anxiety we are unconscious of our motives. We seek stress, we push our own limits, but we do it with our screen against despair and not with despair itself. We do it with the stock market, with sports cars, with atomic missiles, with the success ladder in the corporation or the competition in the university. We do it in the prison of a dialogue with our own little family, by marrying against their wishes or choosing a way of life because they frown on it, and so on. Hence the complicated and second-hand quality of our entire drivenness. Even in our passions we are nursery children playing with toys that represent the real world. Even when these toys crash and cost us our lives or our sanity, we are cheated of the consolation that we were in the real world instead of the playpen of our fantasies. We still did not meet our doom on our own manly terms, in contest with objective reality. It is fateful and ironic how the lie we need in order to live dooms us to a life that is never really ours.

I bind to myself today The strong virtue of the Invocation of the Trinity: I believe the Trinity in the Unity The Creator of the Universe. I bind to myself today The virtue of the Incarnation of Christ with His Baptism, The virtue of His crucifixion with His burial, The virtue of His Resurrection with His Ascension, The virtue of His coming on the Judgement Day. I bind to myself today The virtue of the love of seraphim, In the obedience of angels, In the hope of resurrection unto reward, In prayers of Patriarchs, In predictions of Prophets, In preaching of Apostles, In faith of Confessors, In purity of holy Virgins, In deeds of righteous men. I bind to myself today The power of Heaven, The light of the sun, The brightness of the moon, The splendour of fire, The flashing of lightning, The swiftness of wind, The depth of sea, The stability of earth, The compactness of rocks. I bind to myself today God's Power to guide me, God's Might to uphold me, God's Wisdom to teach me, God's Eye to watch over me, God's Ear to hear me, God's Word to give me speech, God's Hand to guide me, God's Way to lie before me, God's Shield to shelter me, God's Host to secure me, Against the snares of demons, Against the seductions of vices, Against the lusts of nature, Against everyone who meditates injury to me, Whether far or near, Whether few or with many. I invoke today all these virtues Against every hostile merciless power Which may assail my body and my soul, Against the incantations of false prophets, Against the black laws of heathenism, Against the false laws of heresy, Against the deceits of idolatry, Against the spells of women, and smiths, and druids, Against every knowledge that binds the soul of man. Christ, protect me today Against every poison, against burning, Against drowning, against death-wound, That I may receive abundant reward. Christ with me, Christ before me, Christ behind me, Christ within me, Christ beneath me, Christ above me, Christ at my right, Christ at my left, Christ in the fort, Christ in the chariot seat, Christ in the poop, Christ in the heart of everyone who thinks of me, Christ in the mouth of everyone who speaks to me, Christ in every eye that sees me, Christ in every ear that hears me. I bind to myself today The strong virtue of an invocation of the Trinity, I believe the Trinity in the Unity The Creator of the Universe.

Now, I don’t want to be reductive, but I’ll bet half of you are here so you can someday wheedle money out of people—torts people, there’s nothing to be ashamed of!—and the other half of you are here because you think you’re going to change the world. You’re here because you dream of arguing before the Supreme Court, because you think the real challenge of the law lies in the blank spaces between the lines of the Constitution. But I’m here to tell you—it doesn’t. The truest, the most intellectually engaging, the richest field of the law is contracts. Contracts are not just sheets of paper promising you a job, or a house, or an inheritance: in its purest, truest, broadest sense, contracts govern every realm of law. When we choose to live in a society, we choose to live under a contract, and to abide by the rules that a contract dictates for us—the Constitution itself is a contract, albeit a malleable contract, and the question of just how malleable it is, exactly, is where law intersects with politics—and it is under the rules, explicit or otherwise, of this contract that we promise not to kill, and to pay our taxes, and not to steal. But in this case, we are both the creators of and bound by this contract: as citizens of this country, we have assumed, from birth, an obligation to respect and follow its terms, and we do so daily. “In this class, you will of course learn the mechanics of contracts—how one is created, how one is broken, how binding one is and how to unbind yourself from one—but you will also be asked to consider law itself as a series of contracts. Some are more fair—and this one time, I’ll allow you to say such a thing—than others. But fairness is not the only, or even the most important, consideration in law: the law is not always fair. Contracts are not fair, not always. But sometimes they are necessary, these unfairnesses, because they are necessary for the proper functioning of society. In this class you will learn the difference between what is fair and what is just, and, as important, between what is fair and what is necessary. You will learn about the obligations we have to one another as members of society, and how far society should go in enforcing those obligations. You will learn to see your life—all of our lives—as a series of agreements, and it will make you rethink not only the law but this country itself, and your place in it.

Over time, the active verbs of the Shema-recite, walk, talk, lie down, rise, bind, fix, write, all in the service of love-become too much for us to imagine, let alone perform. Our search for superpowers has created many of the most pressing problems of our time. The defining mental activity of our time is scrolling Our capacities of attention, memory, and concentration are diminishing; to compensate, we toggle back and forth between infinite feeds of news, posts, images, episodes - taking shallow hits of trivia, humor, and outrage to make up for the depths of learning, joy, and genuine lament that now feel beyond our reach. The defining illness of our time is metabolic syndrome, the chronic combination of high weight, high cholesterol, high blood pressure, and high blood sugar that is the hallmark of an inactive life. Our strength is atrophying and our waistline expanding, and to compensate, we turn to the superpowers of the supermarket with the aisles of salt and fat convincing our bodies’ reward systems, one bite at a time, that we have never been better in our life. The defining emotional challenge of our time is anxiety, the fear of what might be instead of the courageous pursuit of what could be. Once, we lived with allness of heart, with a boldness of quest that was too in love with the good to call off the pursuit when we encountered risk. Now we live as voyeurs, pursuing shadowy vestiges of what we desire from behind the one-way mirror of a screen, invulnerable but alone. And, of course, the soul is the plane of human ex- istence that our technological age neglects most of all. Jesus asked whether it was worth gaining the whole world at the cost of losing one's soul. But in the era of superpowers, we have not only lost a great deal of our souls-we have lost much of the world as well. We are rarely overwhelmed by wind or rain or snow. We rarely see, let alone name, the stars. We have lost the sense that we are both at home and on a pilgrimage in the vast, mysterious cosmos, anchored in a rich reality beyond ourselves. We have lost our souls without even gaining the world. So it is no wonder that the defining condition of our time is a sense of loneliness and alienation. For if human flourishing requires us to love with all our hearts, souls, minds, and strength, what happens When nothing in our lives develops those capacities? With what, exactly, will we love?

If marriage is the great mystery of the City, the image of the Coinherence - if we do indeed become members one of another in it - then there is obviously going to be a fundamental need in marriage for two people to be able to get along with each other and with themselves. And that is precisely what the rules of human behavior are about. They are concerned with the mortaring of the joints of the City, with the strengthening of the ligatures of the Body. The moral laws are not just a collection of arbitrary parking regulations invented by God to make life complicated; they are the only way for human nature to be natural. For example, I am told not to lie because in the long run lying destroys my own, and my neighbor's nature. And the same goes for murder and envy, obviously; for gluttony and sloth, not quite so obviously; and for lust and pride not very obviously at all, but just as truly. Marriage is natural, and it demands the fullness of nature if it is to be itself. But human nature. And human nature in one piece, not in twenty-three self-frustrating fragments. A man and a woman schooled in pride cannot simply sit down together and start caring. It takes humility to look wide-eyed at somebody else, to praise, to cherish, to honor. They will have to acquire some before they can succeed. For as long as it lasts, of course, the first throes of romantic love will usually exhort it from them, but when the initial wonder fades and familiarity begins to hobble biology, it's going to take virtue to bring it off. Again, a husband and a wife cannot long exist as one flesh, if they are habitually unkind, rude, or untruthful. Every sin breaks down the body of the Mystery, puts asunder what God and nature have joined. The marriage rite is aware of this; it binds us to loving, to honoring, to cherishing, for just that reason. This is all obvious in the extreme, but it needs saying loudly and often. The only available candidates for matrimony are, every last one of them, sinners. As sinners, they are in a fair way to wreck themselves and anyone else who gets within arm's length of them. Without virtue, therefore, no marriage will make it. The first of all vocations, the ground line of the walls of the New Jerusalem is made of stuff like truthfulness, patience, love and liberality; of prudence, justice, temperance and courage; and of all their adjuncts and circumstances: manners, consideration, fair speech and the ability to keep one's mouth shut and one's heart open, as needed. And since this is all so utterly necessary and so highly likely to be in short supply at the crucial moments, it isn't going to be enough to deliver earnest exhortations to uprightness and stalwartness. The parties to matrimony should be prepared for its being, on numerous occasions, no party at all; they should be instructed that they will need both forgiveness and forgivingness if they are to survive the festivities. Neither virtue, nor the ability to forgive the absence of virtue are about to force their presence on us, and therefore we ought to be loudly and frequently forewarned that only the grace of God is sufficient to keep nature from coming unstuck. Fallen man does not rise by his own efforts; there is no balm in Gilead. Our domestic ills demand an imported remedy.

In physical terms, we know that every human action can be reduced to a series of impersonal events: Genes are transcribed, neurotransmitters bind to their receptors, muscle fibers contract, and John Doe pulls the trigger on his gun. But for our commonsense notions of human agency and morality to hold, it seems that our actions cannot be merely lawful products of our biology, our conditioning, or anything else that might lead others to predict them. Consequently, some scientists and philosophers hope that chance or quantum uncertainty can make room for free will. For instance, the biologist Martin Heisenberg has observed that certain processes in the brain, such as the opening and closing of ion channels and the release of synaptic vesicles, occur at random, and cannot therefore be determined by environmental stimuli. Thus, much of our behavior can be considered truly “self-generated”—and therein, he imagines, lies a basis for human freedom. But how do events of this kind justify the feeling of free will? “Self-generated” in this sense means only that certain events originate in the brain. If my decision to have a second cup of coffee this morning was due to a random release of neurotransmitters, how could the indeterminacy of the initiating event count as the free exercise of my will? Chance occurrences are by definition ones for which I can claim no responsibility. And if certain of my behaviors are truly the result of chance, they should be surprising even to me. How would neurological ambushes of this kind make me free? Imagine what your life would be like if all your actions, intentions, beliefs, and desires were randomly “self-generated” in this way. You would scarcely seem to have a mind at all. You would live as one blown about by an internal wind. Actions, intentions, beliefs, and desires can exist only in a system that is significantly constrained by patterns of behavior and the laws of stimulus-response. The possibility of reasoning with other human beings—or, indeed, of finding their behaviors and utterances comprehensible at all—depends on the assumption that their thoughts and actions will obediently ride the rails of a shared reality. This is true as well when attempting to understand one’s own behavior. In the limit, Heisenberg’s “self-generated” mental events would preclude the existence of any mind at all. The indeterminacy specific to quantum mechanics offers no foothold: If my brain is a quantum computer, the brain of a fly is likely to be a quantum computer, too. Do flies enjoy free will? Quantum effects are unlikely to be biologically salient in any case. They play a role in evolution because cosmic rays and other high-energy particles cause point mutations in DNA (and the behavior of such particles passing through the nucleus of a cell is governed by the laws of quantum mechanics). Evolution, therefore, seems unpredictable in principle.13 But few neuroscientists view the brain as a quantum computer. And even if it were, quantum indeterminacy does nothing to make the concept of free will scientifically intelligible. In the face of any real independence from prior events, every thought and action would seem to merit the statement “I don’t know what came over me.” If determinism is true, the future is set—and this includes all our future states of mind and our subsequent behavior. And to the extent that the law of cause and effect is subject to indeterminism—quantum or otherwise—we can take no credit for what happens. There is no combination of these truths that seems compatible with the popular notion of free will.

The Old Issue October 9, 1899 “HERE is nothing new nor aught unproven,” say the Trumpets, “Many feet have worn it and the road is old indeed. “It is the King—the King we schooled aforetime !” (Trumpets in the marshes—in the eyot at Runnymede!) “Here is neither haste, nor hate, nor anger,” peal the Trumpets, “Pardon for his penitence or pity for his fall. “It is the King!”—inexorable Trumpets— (Trumpets round the scaffold at the dawning by Whitehall!) “He hath veiled the Crown and hid the Sceptre,” warn the Trumpets, “He hath changed the fashion of the lies that cloak his will. “Hard die the Kings—ah hard—dooms hard!” declare the Trumpets, Trumpets at the gang-plank where the brawling troop-decks fill! Ancient and Unteachable, abide—abide the Trumpets! Once again the Trumpets, for the shuddering ground-swell brings Clamour over ocean of the harsh, pursuing Trumpets— Trumpets of the Vanguard that have sworn no truce with Kings! All we have of freedom, all we use or know— This our fathers bought for us long and long ago. Ancient Right unnoticed as the breath we draw— Leave to live by no man’s leave, underneath the Law. Lance and torch and tumult, steel and grey-goose wing Wrenched it, inch and ell and all, slowly from the King. Till our fathers ’stablished, after bloody years, How our King is one with us, first among his peers. So they bought us freedom—not at little cost Wherefore must we watch the King, lest our gain be lost, Over all things certain, this is sure indeed, Suffer not the old King: for we know the breed. Give no ear to bondsmen bidding us endure. Whining “He is weak and far”; crying “Time shall cure.”, (Time himself is witness, till the battle joins, Deeper strikes the rottenness in the people’s loins.) Give no heed to bondsmen masking war with peace. Suffer not the old King here or overseas. They that beg us barter—wait his yielding mood— Pledge the years we hold in trust—pawn our brother’s blood— Howso’ great their clamour, whatsoe’er their claim, Suffer not the old King under any name! Here is naught unproven—here is naught to learn. It is written what shall fall if the King return. He shall mark our goings, question whence we came, Set his guards about us, as in Freedom’s name. He shall take a tribute, toll of all our ware; He shall change our gold for arms—arms we may not bear. He shall break his judges if they cross his word; He shall rule above the Law calling on the Lord. He shall peep and mutter; and the night shall bring Watchers ’neath our window, lest we mock the King— Hate and all division; hosts of hurrying spies; Money poured in secret, carrion breeding flies. Strangers of his counsel, hirelings of his pay, These shall deal our Justice: sell—deny—delay. We shall drink dishonour, we shall eat abuse For the Land we look to—for the Tongue we use. We shall take our station, dirt beneath his feet, While his hired captains jeer us in the street. Cruel in the shadow, crafty in the sun, Far beyond his borders shall his teachings run. Sloven, sullen, savage, secret, uncontrolled, Laying on a new land evil of the old— Long-forgotten bondage, dwarfing heart and brain— All our fathers died to loose he shall bind again. Here is naught at venture, random nor untrue— Swings the wheel full-circle, brims the cup anew. Here is naught unproven, here is nothing hid: Step for step and word for word—so the old Kings did! Step by step, and word by word: who is ruled may read. Suffer not the old Kings: for we know the breed— All the right they promise—all the wrong they bring. Stewards of the Judgment, suffer not this King!

The end of the war will see the final ruin of the Jew. The Jew is the incarnation of egoism. And their egoism goes so far that they're not even capable of risking their lives for the defence of their most vital interests. The Jew totally lacks any interest in things of the spirit. If he has pretended in Germany to have a bent for literature and the arts, that's only out of snobbery, or from a liking for speculation. He has no feeling for art, and no sensibility. Except in the regions where they live in groups, the Jews are said to have reached a very high cultural level! Take Nuremberg, for example: for four hundred years—that is to say, until 1838—it hadn't a single Jew in its population. Result: a situation in the first rank of German cultural life. Put the Jews all together: by the end of three hundred years, they'll have devoured one another. Where we have a philosopher, they have a Talmudistic pettifogger. What for us is an attempt to get to the bottom of things and express the inexpressible, becomes for the Jew a pretext for verbal juggleries. His only talent is for masticating ideas so as to disguise his thought. He has observed that the Aryan is stupid to the point of accepting anything in matters of religion, as soon as the idea of God is recognised. With the Aryan, the belief in the Beyond often takes a quite childish form ; but this belief does represent an effort towards a deepening of things. The man who doesn't believe in the Beyond has no understanding of religion. The great trick of Jewry was to insinuate itself fraudulently amongst the religions with a religion like Judaism, which in reality is not a religion. Simply, the Jew has put a religious camouflage over his racial doctrine. Everything he undertakes is built on this lie. The Jew can take the credit for having corrupted the Graeco- Roman world. Previously words were used to express thoughts; he used words to invent the art of disguising thoughts. Lies are his strength, his weapon in the struggle. The Jew is said to be gifted. His only gift is that of juggling with other people's property and swindling each and everyone. Suppose I find by chance a picture that I believe to be a Titian. I tell the owner what I think of it, and I offer him a price. In a similar case, the Jew begins by declaring that the picture is valueless, he buys it for a song and sells it at a profit of 5000 per cent. To persuade people that a thing which has value, has none, and vice versa—that's not a sign of intelligence. They can't even overcome the smallest economic crisis! The Jew has a talent for bringing confusion into the simplest matters, for getting everything muddled up. Thus comes the moment when nobody understands anything more about the question at issue. To tell you something utterly insignificant, the Jew drowns you in a flood of words. You try to analyse what he said, and you realise it's all wind. The Jew makes use of words to stultify his neighbours. And that's why people make them professors. The law of life is : "God helps him who helps himself!" It's so simple that everybody is convinced of it, and nobody would pay to learn it. But the Jew succeeds in getting himself rewarded for his meaningless glibness. Stop following what he says, for a moment, and at once his whole scaffolding collapses. I've always said, the Jews are the most diabolic creatures in existence, and at the same time the stupidest. They can't produce a musician, or a thinker. No art, nothing, less than nothing. They're liars, forgers, crooks. They owe their success only to the stupidity of their victims. If the Jew weren't kept presentable by the Aryan, he'd be so dirty he couldn't open his eyes. We can live without the Jews, but they couldn't live without us. When the Europeans realise that, they'll all become simultaneously aware of the solidarity that binds them together. The Jew prevents this solidarity. He owes his livelihood to the fact that this solidarity does not exist.

But you said . . . ?

What can make receiving Communion a sacrilege is not that one somehow harms the utterly holy God by receiving him into a stained soul. The glorified Christ cannot be sullied. That a particular Communion becomes a sacrilege is due to the fact that it is a grave lie to approach the sacrament of unity with God and each other while one clings to sin. Sin is in its essence division, a breaking of the bond of love that binds us to God and to each other. Thus we understand that we cannot receive Communion if we are not willing to be reconciled with God and each other.

The secret, of course, lies in the Benedictine commitment to conversion. I cannot serve God and mammon, I cannot serve two masters, I cannot be both in the world and of it. I cannot have an authentic spiritual life without working at it. The spiritual life is not a matter of religious sleight of hand. It is not the doing of spiritual tricks that we are about. It is an attitude of mind we must develop. It is a way of walking lightly through things that threaten to bind us or bog us down - that is what a true spirituality implies. It is an asceticism without chains. The shock comes when we finally realize that spirituality itself can be a temptation. ... The Rule, in other words, teaches us to cling to nothing, to hold everything - even the best of holy things - with a relaxed grasp.

Real life is so all-absorbing that it doesn’t leave us time to create an imaginary, parallel life. It’s very hard not to stay in love with or be captivated by someone who makes us laugh and does so even though he often mistreats us; the hardest thing to give up is that companionable laughter, once you’ve met someone and decided to stay with them. How cast down we are by rejection, and how much power accrues to the person to whom we gave that power, for no one can take power unless it is first given or conferred, unless you’re prepared to adore and fear that person, unless you aspire to being loved by him or to enjoy his unswerving approval, any such ambition is a sign of conceit and that conceit is what weakens and leaves us defenseless: once that ambition remains unsatisfied or unfulfilled, it marks the beginning of our downfall. Sensations are unstable things, they become transformed in memory, they shift and dance, they can prevail over what was said and heard, over rejection or acceptance. Sometimes, sensations can make us give up and, at others, encourage us to try again. That Spanish mania for mixing business deals with a semblance of incipient friendship. In Spain, oddly enough, it’s considered far more prestigious to be known by one’s first name, and this applies to only four or five or six people: “Federico” is always García Lorca, just as “Rubén” is Rubén Darío, “Juan Ramón” is the Nobel Laureate Jiménez, “Ramón” is Gómez de la Serna, “Mossèn Cinto” is Verdaguer and, five centuries on, “Garcilaso” is Garcilaso de la Vega. In the face of ignorance, one is always free to invent. “Far too civilized. Airport hub. Business deals by the shedload. No, I don’t like it, I don’t like it all. Tons of visitors. The annual Buchmesse. Money calling to money. Rumor on the other hand is what lasts, it’s unstoppable, undying, the one thing that endures. I certainly don’t want to give that imbecile the gift of a rumor. He probably often had such attacks of oral literature. Whoever he was with and whatever the circumstances, he found it hard not to slip into pedantic, didactic mode. Like many unhappy, lonely people, he kept a diary. Curiosity makes us lose all caution. Unhappy people often insist on trying to uncover the full magnitude of their unhappiness, or choose to investigate other people’s lives as a distraction from their own. The eyes of the imagination, which are the eyes that best remember a scene and best recall it later. In the middle of the night everything seems plausible and real. Desire is a selfish thing too and will do almost anything to achieve satisfaction—lie, flatter, take risks, inveigle, make false promises. A nostalgia for the life you discarded always lingers on in the inner depths of your being, and, during bad times, you seek refuge in it as you might in a daydream or a fantasy. I sometimes think that the bonds of deceit and unhappiness are the strongest of all, as are those of error; they may bind even more closely than those of openness, contentment and sincerity. We do sometimes bring about what we most fear because the only way of freeing ourselves from that fear is for the bad thing actually to have happened, for it to be in the past and not in the future or in the realm of possibilities. For it to remain behind.

Icarus is . . . I don’t know: aspiration and daring but also arrogance and hubris. It’s a cool story, the boy who flew too close to the sun so that the wax holding the feathers in his wings melted, but it’s also a great tragic metaphor for overreach, not knowing your limitations.

I want to be free, but I can't break this spell from the inside. I need you to do it, and then I'd ask you to bind me. To you. You're a mage, Jade. I don't know of what, but I would much rather serve you than any other mage I've come across.

Fix these words of mine in your hearts and minds; tie them as symbols on your hands and bind them on your foreheads. Teach them to your children, talking about them when you sit at home and when you walk along the road, when you lie down and when you get up...” Deuteronomy 11:18&19

I didn’t know I had so much self-control. As I sat in the booth, surrounded by her scent, my beasts were clawing at my insides to be set free and to ravage her. I wanted nothing more than to lie her flat on her back, tear her clothes off, fuck, and bite to claim her as mine. Mmm, my beasts love that idea. I love that idea. I want to tie her to me. I want to bind her to me. Mine to have. Mine to own. Mine to fucking claim.

Pool of memories Like a dry flower petal that flies in the air, Feeling it belongs to the sky, I find her memories floating in my mind everywhere, Whether I am thinking of her or in a vacant state of my mind I lie, The memory, her memory, drifts from one neuron to another, Until it settles where all her memories lie piled up, And then these fragments and bits of memories condole each other, And they all say together, “Hey you amorous soul, never give up!” And all these memories rise and spread across my mind, Hitched to every thought that arises from my cerebral thinking, Though they think of now and sometimes of the future, eventually with her imaginations they all bind, And in this pool of memories, now, time appears to be sinking, So it doesn't matter whether it was yesterday or it is today, Because I have been granted my wish, That to lie immersed in her thoughts everyday, In this pool of her memories the only fish, That swims across it, Feeds on it, and lives in this pool, And then begins the true wonder of it, The wonder of the romantic pool, Where she assumes the form of every drop of memory, And like a fish I swim and dive into her soul freely, In a love’s own nursery, Where I love her and romance her freely!

I declare that I am innocent of the false accusations brought against me. I trust in the justice of God and know that He will reveal the truth. I bind the spirits of deception and lies that seek to harm my reputation. I call forth the angels of God to defend me and expose the falsehoods. I stand on the promise that the truth will set me free and that God will vindicate me. No weapon formed against me shall prosper, and every tongue that rises against me shall be condemned. I walk in integrity and faith, knowing that God is my defender and advocate. Amen.

The Lock, Heir of Terrasen. I summoned you here for it. In the Stone Marshes, there lies a sunken city—the Lock is hidden there. It is needed to bind the keys back into the broken Wyrdgate. It is the only way to get them back into that gate and seal it permanently.

18.22. you shall not lie with a male like lying with a woman. Why is male homosexuality explicitly forbidden in the Torah but not female? Some would surmise that it is because women are controlled in a patriarchal Israelite society; and so a woman would simply have no choice but to marry a man. But this is not an adequate explanation, because there would still be opportunities for female homosexual liaisons. Some would say that the concern is the seed, which is understood to come from the male, and therefore is "wasted" in another male. But the text calls homosexuality "an offensive thing" (in older translations: "an abomination"), which certainly sounds like an abhorrence of the act, and not just a concern with the practical matter of reproduction. The reason may rather be because the Torah comes from a world in which there is polygamy. A man can have sex with his two wives simultaneously. That this is understood to be permissible is implied by the fact that the law in v. 18 above forbids it only with sisters (see the comment). Or, even if the above case means marriage and not simultaneous sex, then simultaneous sex still is not forbidden anywhere in the Torah. If simultaneous sex with one's two (or more) wives is practiced, it would be difficult to allow this while forbidding female homosexuality. (At minimum, it could require a number of laws specifying what sort of contact is permissible and under what circumstances.) In the present state of knowledge concerning homosexuality, it is difficult to justify its prohibition in the Torah. All of the movements in Judaism (and other religions) are currently contending with this issue. Its resolution ultimately must lie in the law of Deuteronomy that states that, for difficult matters of the law, people must turn to the authorities of their age, to those who are competent to judge, and those judges must decide (Deut 17:8-9). In my own view, the present understanding of the nature of homosexuality indicates that it is not an "offensive thing" (also translated "abomination") as described in this verse. The Hebrew term for "offensive thing" (tô'ēbāh) is understood to be a relative term, which varies according to human perceptions. For example, in Genesis, Joseph tells his brothers that "any shepherd is an offensive thing to Egypt" (46:34); but, obviously, it is not an offensive thing to the Israelites. In light of the evidence at present, homosexuality cannot be said to be unnatural, nor is it an illness. Its prohibition in this verse explicitly applies only so long as it is perceived to be offensive, and therefore the current state of the evidence suggests that the period in which this commandment was binding has come to an end.

Lie down; don’t lie; lie flat; lie still. See these Books bound in itching white leather? They are your life. And each feathery page, lifted by hot wind. O summer air, o gardens, o seasons ô châteaux. The glaring day, it binds, o occurrence, o soil o soul. — Robert Fernandez, from “And,” PoetryNow (PoetryNow, 2015)

Pleasure is good in itself, and great pleasures are to be particularly valued, for they are signs of the goodness of God. The best pleasures are shared. Yet it is not necessary to our human flourishing that we have any of them in particular. The traditional Christian teaching is that the goodness of sexual union lies in marriage, but one who does not experience this good has no more a diminishment of human flourishing than a person who never jumps out of an airplane. To speak broadly, all pleasures should be understood as ways of binding people together....

Like the contemporary West, late imperial Russia was also awash in what historian James Billington called “a preoccupation with sex that is quite without parallel in earlier Russian culture.”11 Among the social and intellectual elite, sexual adventurism, celebrations of perversion, and all manner of sensuality was common. And not just among the elites: the laboring masses, alone in the city, with no church to bind their consciences with guilt, or village gossips to shame them, found comfort in sex.

From the opinion of California Supreme Court Justice H. C. Murray: When Columbus first landed upon the shores of this continent… he imagined that he had accomplished the object of his expedition, and that the Island of San Salvador was one of those islands of the Chinese Sea lying near the extremity of India… Acting upon the hypothesis, he gave to the Islanders the name Indian. From that time… The American Indian and the Mongolian or Asiatic, were regarded as the same type of human species. OLDER BROTHER Murray’s reasoning here is breathtaking in its twisted audacity. The legitimacy of categorizing “Asiatics” in such a way as to justify lumping them into the clause “Blacks and Indians” (in order to deny them the right to testify against Whites) is based on the subjective state of mind of a single man (Christopher Columbus) at a particular historical moment hundreds of years ago, who happened at that moment to be spectacularly and egregiously mistaken about where on the globe he had drifted into; thus a navigational misunderstanding of the world itself becomes the justification for a legally binding category.

We have been led to believe that, from the beginning, as our Founding Fathers put it in the Preamble to the Constitution, it was “we the people” who established the new government after the Revolution. When the eminent historian Charles Beard suggested, a hundred years ago, that the Constitution represented not the working people, not the slaves, but the slaveholders, the merchants, the bondholders, he became the object of an indignant editorial in The New York Times. Our culture demands, in its very language, that we accept a commonality of interest binding all of us to one another. We mustn’t talk about classes. Only Marxists do that, although James Madison, “Father of the Constitution,” said, thirty years before Marx was born that there was an inevitable conflict in society between those who had property and those who did not. Our present leaders are not so candid. They bombard us with phrases like “national interest,” “national security,” and “national defense” as if all of these concepts applied equally to all of us, colored or white, rich or poor, as if General Motors and Halliburton have the same interests as the rest of us, as if George Bush has the same interest as the young man or woman he sends to war. Surely, in the history of lies told to the population, this is the biggest lie. In the history of secrets, withheld from the American people, this is the biggest secret: that there are classes with different interests in this country. To ignore that—not to know that the history of our country is a history of slaveowner against slave, landlord against tenant, corporation against worker, rich against poor—is to render us helpless before all the lesser lies told to us by people in power.

As we approach parts with curiosity and compassion, they may spontaneously release burdens and polarities, returning to the wholeness of the Self, no longer believing in separateness. The conceptual framework surrounding parts may dissolve, and the very label "part" may become superfluous. This aligns with Schwartz’s belief that in a healthy, integrated, or never-burdened system, you "hardly notice your parts." As inner harmony is achieved through this work, the practices themselves may naturally fade away, including any mindfulness or self-inquiry techniques, as our direct knowing of the unified Self stabilizes. What remains is unmediated experiencing—perception without an internal judge or narrator imposing layers of meaning. Like a bird feeling the fresh raindrop, we awaken to the pure isness of the present moment. We recognize that diversity was never truly separate—all parts reside within the vastness of the Self and feel its illuminating presence infusing life with wholeness. Self-realization does not conflict with the experience of inner multiplicity. Rather, it provides the foundation for embracing our diverse parts with love and understanding. Just as clouds naturally arise within the vast expanse of the sky, the many facets of our psyche emerge from the same unitary source of consciousness. By recognizing our fundamental oneness, we can openly accept all inner voices and perspectives as inseparable expressions of our true nature. Parts work therapies like Jungian analysis, psychosynthesis, and IFS rest on the realization that our multiplicity arises from and returns to an underlying unity. Healing separation unveils the intrinsic connectedness shining through our diversity. The many are seen to be expressions of the one infinite consciousness from which we all emerge. Awakening to our true nature does not erase our finite human form but allows us to live as embodiments of the infinite while navigating the relative world. We can embrace relationships, experiences, and inner parts as manifestations of the vast depths of being itself. Our very capacity for a richly textured existence arises from the fecundity of the source—celebrating the unlimited creativity that gives rise to all multiplicities within its all-encompassing embrace. When we unravel the tendency to view parts as separate from Self, ourselves as separate from the collective, and the collective as separate from the universe, we find interconnected wholeness underneath it all, like pieces of the same puzzle fitting perfectly together. Though each piece may seem distinct, together they form a complete picture. Just as a puzzle is not whole without all its pieces, so too are we fragments without our connections to others and the greater whole. All pieces big and small fit together to create the fullness of life. From the vantage point of the infinite, life appears as a seamless whole. Yet seen through the finite lens of the mind, it fragments into countless shapes and forms. To insist that only oneness or multiplicity is real leads to a fragmented perspective, caught between mutually exclusive extremes. With curiosity and compassion, we can integrate these views into a unified vision. Like the beads in a kaleidoscope, Self appears in endless configurations—now as particle, now as wave. Though the patterns change, the beads remain the same. All possibilities are held safely within the kaleidoscope's luminous field. The essence lies in remembering that no bead stands alone. Parts require the presence of an overarching whole that encompasses them. The individual Self necessitates the existence of a vaster, universal SELF. The love that binds all parts infuses the inside and outside alike. This unifying love can be likened to the Tao, the very fabric from which life is woven.

Lord Rama, the celestial architect of dharma, weaves his story into the fabric of our souls. His trials and triumphs echo through the corridors of time, resonating with the universal chord that binds humanity, teaching us that the true victory lies in upholding principles over power.

For every moment stolen from you, I'll double it in strength. For every lie told against you, I'll avenge it with peace of mind over your life. For every enemy gathering formed against you, I'll bind their words back to them. Said my Yahweh. And I said, let it be.

The bindings, the rape, the naked bodies . . . it sounds sexual, but it’s more about making the victim feel helpless, which causes the killer to feel more in control.

Other double binds are false. This is one of the latter. There is an unspoken premise of the argument in favor of wind turbines: that harvesting energy is more important than birds and bats. That some sacrifices (billions of sacrifices, in this case) are justifiable to provide industrial humans with energy. This is, of course, the usual human supremacist assumption. The only way out of a double bind is to smash it. That’s what we must do.