The One Who Follows The Crowd Quotes

The woman who follows the crowd will usually go no further than the crowd. The woman who walks alone is likely to find herself in places no one has ever been before.

The person who follows the crowd will usually go no further than the crowd. The person who walks alone is likely to find himself in places no one has ever seen before.

The man who follows the crowd will usually get no further than the crowd. The man who walks alone is likely to find himself in places no one has ever been.

Our opportunities to give of ourselves are indeed limitless, but they are also perishable. There are hearts to gladden. There are kind words to say. There are gifts to be given. There are deeds to be done. There are souls to be saved. As we remember that “when ye are in the service of your fellow beings ye are only in the service of your God,” (Mosiah 2:17) we will not find ourselves in the unenviable position of Jacob Marley’s ghost, who spoke to Ebenezer Scrooge in Charles Dickens’s immortal "Christmas Carol." Marley spoke sadly of opportunities lost. Said he: 'Not to know that any Christian spirit working kindly in its little sphere, whatever it may be, will find its mortal life too short for its vast means of usefulness. Not to know that no space of regret can make amends for one life’s opportunity misused! Yet such was I! Oh! such was I!' Marley added: 'Why did I walk through crowds of fellow-beings with my eyes turned down, and never raise them to that blessed Star which led the Wise Men to a poor abode? Were there no poor homes to which its light would have conducted me!' Fortunately, as we know, Ebenezer Scrooge changed his life for the better. I love his line, 'I am not the man I was.' Why is Dickens’ "Christmas Carol" so popular? Why is it ever new? I personally feel it is inspired of God. It brings out the best within human nature. It gives hope. It motivates change. We can turn from the paths which would lead us down and, with a song in our hearts, follow a star and walk toward the light. We can quicken our step, bolster our courage, and bask in the sunlight of truth. We can hear more clearly the laughter of little children. We can dry the tear of the weeping. We can comfort the dying by sharing the promise of eternal life. If we lift one weary hand which hangs down, if we bring peace to one struggling soul, if we give as did the Master, we can—by showing the way—become a guiding star for some lost mariner.

I began to like New York, the racy, adventurous feel of it at night and the satisfaction that the constant flicker of men and women and machines gives to the restless eye. I like to walk up Fifth Avenue and pick out romantic women from the crowd and imagine that in a few minutes I was going to enter their lives, and no one would ever know or disapprove. Sometimes, in my mind, I followed them to their apartments on the corners of hidden streets, and they turned and smiled back at me before they faded through a door into warm darkness. At the enchanted metropolitan twilight I felt a haunting loneliness sometimes, and felt it in others—poor young clerks who loitered in front of windows waiting until it was time for a solitary restaurant dinner—young clerks in the dusk, wasting the most poignant moments of night and life.

Where is the graveyard of dead gods? What lingering mourner waters their mounds? There was a time when Jupiter was the king of the gods, and any man who doubted his puissance was ipso facto a barbarian and an ignoramus. But where in all the world is there a man who worships Jupiter today? And who of Huitzilopochtli? In one year - and it is no more than five hundred years ago - 50,000 youths and maidens were slain in sacrifice to him. Today, if he is remembered at all, it is only by some vagrant savage in the depths of the Mexican forest. Huitzilopochtli, like many other gods, had no human father; his mother was a virtuous widow; he was born of an apparently innocent flirtation that she carried out with the sun. When he frowned, his father, the sun, stood still. When he roared with rage, earthquakes engulfed whole cities. When he thirsted he was watered with 10,000 gallons of human blood. But today Huitzilopochtli is as magnificently forgotten as Allen G. Thurman. Once the peer of Allah, Buddha and Wotan, he is now the peer of Richmond P. Hobson, Alton B. Parker, Adelina Patti, General Weyler and Tom Sharkey. Speaking of Huitzilopochtli recalls his brother Tezcatlipoca. Tezcatlipoca was almost as powerful; he consumed 25,000 virgins a year. Lead me to his tomb: I would weep, and hang a couronne des perles. But who knows where it is? Or where the grave of Quetzalcoatl is? Or Xiuhtecuhtli? Or Centeotl, that sweet one? Or Tlazolteotl, the goddess of love? Of Mictlan? Or Xipe? Or all the host of Tzitzimitl? Where are their bones? Where is the willow on which they hung their harps? In what forlorn and unheard-of Hell do they await their resurrection morn? Who enjoys their residuary estates? Or that of Dis, whom Caesar found to be the chief god of the Celts? Of that of Tarves, the bull? Or that of Moccos, the pig? Or that of Epona, the mare? Or that of Mullo, the celestial jackass? There was a time when the Irish revered all these gods, but today even the drunkest Irishman laughs at them. But they have company in oblivion: the Hell of dead gods is as crowded as the Presbyterian Hell for babies. Damona is there, and Esus, and Drunemeton, and Silvana, and Dervones, and Adsullata, and Deva, and Bellisima, and Uxellimus, and Borvo, and Grannos, and Mogons. All mighty gods in their day, worshipped by millions, full of demands and impositions, able to bind and loose - all gods of the first class. Men labored for generations to build vast temples to them - temples with stones as large as hay-wagons. The business of interpreting their whims occupied thousands of priests, bishops, archbishops. To doubt them was to die, usually at the stake. Armies took to the field to defend them against infidels; villages were burned, women and children butchered, cattle were driven off. Yet in the end they all withered and died, and today there is none so poor to do them reverence. What has become of Sutekh, once the high god of the whole Nile Valley? What has become of: Resheph Anath Ashtoreth El Nergal Nebo Ninib Melek Ahijah Isis Ptah Anubis Baal Astarte Hadad Addu Shalem Dagon Sharaab Yau Amon-Re Osiris Sebek Molech? All there were gods of the highest eminence. Many of them are mentioned with fear and trembling in the Old Testament. They ranked, five or six thousand years ago, with Yahweh Himself; the worst of them stood far higher than Thor. Yet they have all gone down the chute, and with them the following: Bilé Ler Arianrhod Morrigu Govannon Gunfled Sokk-mimi Nemetona Dagda Robigus Pluto Ops Meditrina Vesta You may think I spoof. That I invent the names. I do not. Ask the rector to lend you any good treatise on comparative religion: You will find them all listed. They were gods of the highest standing and dignity-gods of civilized peoples-worshiped and believed in by millions. All were omnipotent, omniscient and immortal. And all are dead.

A moment later, Helen had returned; she was walking slowly now, and carefully, her hand on the back of a thin boy with a mop of wavy brown hair. He couldn’t have been older than twelve, and Clary recognized him immediately. Helen, her hand firmly clamped around the wrist of a younger boy whose hands were covered with blue wax. He must have been playing with the tapers in the huge candelabras that decorated the sides of the nave. He looked about twelve, with an impish grin and the same wavy, bitter-chocolate hair as his sister. Jules, Helen had called him. Her little brother. The impish grin was gone now. He looked tired and dirty and frightened. Skinny wrists stuck out of the cuffs of a white mourning jacket whose sleeves were too long for him. In his arms he was carrying a little boy, probably not more than two years old, with the same wavy brown hair that he had; it seemed to be a family trait. The rest of his family wore the same borrowed mourning clothes: following Julian was a brunette girl about ten, her hand firmly clasped in the hold of a boy the same age: the boy had a sheet of tangled black hair that nearly obscured his face. Fraternal twins, Clary guessed. After them came a girl who might have been eight or nine, her face round and very pale between brown braids. The misery on their faces cut at Clary’s heart. She thought of her power with runes, wishing that she could create one that would soften the blow of loss. Mourning runes existed, but only to honor the dead, in the same way that love runes existed, like wedding rings, to symbolize the bond of love. You couldn’t make someone love you with a rune, and you couldn’t assuage grief with it, either. So much magic, Clary thought, and nothing to mend a broken heart. “Julian Blackthorn,” said Jia Penhallow, and her voice was gentle. “Step forward, please.” Julian swallowed and handed the little boy he was holding over to his sister. He stepped forward, his eyes darting around the room. He was clearly scouring the crowd for someone. His shoulders had just begun to slump when another figure darted out onto the stage. A girl, also about twelve, with a tangle of blond hair that hung down around her shoulders: she wore jeans and a t-shirt that didn’t quite fit, and her head was down, as if she couldn’t bear so many people looking at her. It was clear that she didn’t want to be there — on the stage or perhaps even in Idris — but the moment he saw her, Julian seemed to relax. The terrified look vanished from his expression as she moved to stand next to him, her face ducked down and away from the crowd. “Julian,” said Jia, in the same gentle voice, “would you do something for us? Would you take up the Mortal Sword?

There is, simply, no way, to ignore privacy. Because a citizenry’s freedoms are interdependent, to surrender your own privacy is really to surrender everyone’s. You might choose to give it up out of convenience, or under the popular pretext that privacy is only required by those who have something to hide. But saying that you don’t need or want privacy because you have nothing to hide is to assume that no one should have, or could have to hide anything – including their immigration status, unemployment history, financial history, and health records. You’re assuming that no one, including yourself, might object to revealing to anyone information about their religious beliefs, political affiliations and sexual activities, as casually as some choose to reveal their movie and music tastes and reading preferences. Ultimately, saying that you don’t care about privacy because you have nothing to hide is no different from saying you don’t care about freedom of speech because you have nothing to say. Or that you don’t care about freedom of the press because you don’t like to read. Or that you don’t care about freedom of religion because you don’t believe in God. Or that you don’t care about the freedom to peaceably assemble because you’re a lazy, antisocial agoraphobe. Just because this or that freedom might not have meaning to you today doesn’t mean that that it doesn’t or won’t have meaning tomorrow, to you, or to your neighbor – or to the crowds of principled dissidents I was following on my phone who were protesting halfway across the planet, hoping to gain just a fraction of the freedom that my country was busily dismantling.

If everyone you knew jumped off a bridge, would you too?” Dr. Roger asked. David had heard this before and knew you were supposed to say no. But was that really true? If everyone jumped off a bridge, maybe there was a good reason. Maybe the bridge was on fire.If anything, the guy who didn’t jump was the crazy one.

Through one method or another, each established an emotional link to the crowd and, like the central figure in a cult, brought deep and often ugly feelings to the surface. This is how the tentacles of Fascism spread inside a democracy. Unlike a monarchy or a military dictatorship imposed on society from above, Fascism draws energy from men and women who are upset because of a lost war, a lost job, a memory of humiliation, or a sense that their country is in steep decline. The more painful the grounds for resentment, the easier it is for a Fascist leader to gain followers by dangling the prospect of renewal or by vowing to take back what has been stolen.

If all, or almost all, the plays that are popular now, imaginative works as well as historical ones, are known to be nonsense and without rhyme or reason, and despite this the mob hears them with pleasure and thinks of them and approves of them as good, when they are very far from being so, and the authors who compose them and the actors who perform them say they must be like this because that is just how the mob wants them, and no other way; the plays that have a design and follow the story as art demands appeal to a handful of discerning persons who understand them, while everyone else is incapable of comprehending their artistry; and since, as far as the authors and actors are concerned, it is better to earn a living with the crowd than a reputation with the elite, this is what would happen to my book after I had singed my eyebrows trying to keep the precepts I have mentioned and had become the tailor who wasn't paid.

When we separate ourselves from the rest of the world, the world becomes a lonely and difficult place to live in. When we see ourselves as completely separate, we cannot call upon the power and strength that comes from unity, from being part of a greater whole. In today's world, we buy into the lie that if we do see ourselves as--or make ourselves into--a part of the greater whole, then we'll lose our identity and become nothing more than another face in the crowd, a lemming who does nothing but follow others and never creates his or her own life. Nothing, though, could be further from the truth.

The man who follows the crowd will usually get no further than the crowd. The man who walks alone is likely to find himself in places no one has ever been. -

Henery Fray was the first to follow. Then Gabriel arose and went off with Jan Coggan, who had offered him a lodging. A few minutes later, when the remaining ones were on their legs and about to depart, Fray came back again in a hurry. Flourishing his finger ominously he threw a gaze teeming with tidings just where his eye alighted by accident, which happened to be in Joseph Poorgrass's face.

So it is that the great man through his actions will not set out to harm others, nor make much of benevolence and charity; he does not make any move for gain, nor consider the servant at the gate as lowly; he will not barter for property and riches, nor does he make much of having turned them down; he asks for no one’s help, nor does he make much of his own self-reliance, nor despise the greedy and mean; he does not follow the crowd, nor does he make much of being so different; he comes behind the crowd, but does not make much of those who get ahead through flattery. The titles and honours of this world are of no interest to him, nor is he concerned at the disgrace of punishments. He knows there is no distinction between right and wrong, nor between great and little. I have heard it said, “The Tao man earns no reputation, perfect Virtue is not followed, the great man is self-less.” In perfection, this is the path he follows.

Don’t strive to be a well-rounded leader. Instead, discover your zone and stay there. Then delegate everything else. Admitting a weakness is a sign of strength. Acknowledging weakness doesn’t make a leader less effective. Everybody in your organization benefits when you delegate responsibilities that fall outside your core competency. Thoughtful delegation will allow someone else in your organization to shine. Your weakness is someone’s opportunity. Leadership is not always about getting things done “right.” Leadership is about getting things done through other people. The people who follow us are exactly where we have led them. If there is no one to whom we can delegate, it is our own fault. As a leader, gifted by God to do a few things well, it is not right for you to attempt to do everything. Upgrade your performance by playing to your strengths and delegating your weaknesses. There are many things I can do, but I have to narrow it down to the one thing I must do. The secret of concentration is elimination. Devoting a little of yourself to everything means committing a great deal of yourself to nothing. My competence in these areas defines my success as a pastor. A sixty-hour workweek will not compensate for a poorly delivered sermon. People don’t show up on Sunday morning because I am a good pastor (leader, shepherd, counselor). In my world, it is my communication skills that make the difference. So that is where I focus my time. To develop a competent team, help the leaders in your organization discover their leadership competencies and delegate accordingly. Once you step outside your zone, don’t attempt to lead. Follow. The less you do, the more you will accomplish. Only those leaders who act boldly in times of crisis and change are willingly followed. Accepting the status quo is the equivalent of accepting a death sentence. Where there’s no progress, there’s no growth. If there’s no growth, there’s no life. Environments void of change are eventually void of life. So leaders find themselves in the precarious and often career-jeopardizing position of being the one to draw attention to the need for change. Consequently, courage is a nonnegotiable quality for the next generation leader. The leader is the one who has the courage to act on what he sees. A leader is someone who has the courage to say publicly what everybody else is whispering privately. It is not his insight that sets the leader apart from the crowd. It is his courage to act on what he sees, to speak up when everyone else is silent. Next generation leaders are those who would rather challenge what needs to change and pay the price than remain silent and die on the inside. The first person to step out in a new direction is viewed as the leader. And being the first to step out requires courage. In this way, courage establishes leadership. Leadership requires the courage to walk in the dark. The darkness is the uncertainty that always accompanies change. The mystery of whether or not a new enterprise will pan out. The reservation everyone initially feels when a new idea is introduced. The risk of being wrong. Many who lack the courage to forge ahead alone yearn for someone to take the first step, to go first, to show the way. It could be argued that the dark provides the optimal context for leadership. After all, if the pathway to the future were well lit, it would be crowded. Fear has kept many would-be leaders on the sidelines, while good opportunities paraded by. They didn’t lack insight. They lacked courage. Leaders are not always the first to see the need for change, but they are the first to act. Leadership is about moving boldly into the future in spite of uncertainty and risk. You can’t lead without taking risk. You won’t take risk without courage. Courage is essential to leadership.

Many more villagers, who have seen an elephant for the first time in their lives, give absurd exaggerations regarding his size, weight, and height. One of them describes him as ‘a fundament!’. Another, elaborating, alludes to the term ‘firmament,’ because of the elephant’s hugeness. He felt as though the sky was obliterated from his vision. The last to be interviewed by the local TV station swears that he sensed the world lean forward as the elephant came closer and tilt backwards as the beast walked away. This large mammal ambles purposefully. He pays no heed to the crowded silence following him in stealthy consciousness. One of the villagers, a woman often suspected of dabbling in witchcraft, talks of her inspired theory: that this was no elephant, more like a human on a holy mission of avenging justice. Two other witnesses, neither having had any contact with the woman, speak in substantiation of the woman’s claims, giving as evidence the observation that the elephant turned around when someone said something in Somali. Several villagers will not comment, afraid of a fitting retribution should they do so.

We know next to nothing with any certainty about Pythagoras, except that he was not really called Pythagoras. The name by which he is known to us was probably a nickname bestowed by his followers. According to one source, it meant ‘He who spoke truth like an oracle’. Rather than entrust his mathematical and philosophical ideas to paper, Pythagoras is said to have expounded them before large crowds. The world’s most famous mathematician was also its first rhetorician.

The moment I entered the bright, buzzing lobby of Men’s House I was overcome by a sense of alienation and hostility … The lobby was the meeting place for various groups still caught up in the illusions that had just been boomeranged out of my head: college boys working to return to school down South; older advocates of racial progress with utopian schemes for building black business empires; preachers ordained by no authority except their own, without church or congregation, without bread or wine, body or blood; the community “leaders” without followers; old men of sixty or more still caught up in post-Civil War dreams of freedom within segregation; the pathetic ones who possessed noting beyond their dreams of being gentlemen, who held small jobs or drew small pensions, and all pretending to be engaged in some vast, though obscure, enterprise, who affected the pseudo-courtly manners of certain southern congressmen and bowed and nodded as they passed like senile old roosters in a barnyard; they younger crowd for whom I now felt a contempt such as only a disillusioned dreamer feels for those still unaware that they dream—the business students from southern colleges, for whom business was a vague, abstract game with rules as obsolete as Noah’s Ark but who yet were drunk on finance.

If it is true that a picture paints a thousand words, then there was a Roman centurion who got a dictionary full. All he did was see Jesus suffer. He never heard him preach or saw him heal or followed him through the crowds. He never witnessed him still the wind; he only witnessed the way he died. But that was all it took to cause this weather-worn soldier to take a giant step in faith. “Surely this was a righteous man.”1 That says a lot, doesn’t it? It says the rubber of faith meets the road of reality under hardship. It says the trueness of one’s belief is revealed in pain. Genuineness and character are unveiled in misfortune. Faith is at its best, not in three-piece suits on Sunday mornings or at V.B.S. on summer days, but at hospital bedsides, cancer wards, and cemeteries. Maybe that’s what moved this old, crusty soldier. Serenity in suffering is a stirring testimony. Anybody can preach a sermon on a mount surrounded by daisies. But only one with a gut full of faith can live a sermon on a mountain of pain.

We hear the expression, Vox populi, vox Dei, that is, the voice of the people is the voice of God. There are a lot of people in America who believe that. They consider public opinion as the authority. However, the mass of people is a fickle crowd that will follow one TV personality after another. It will elect a man to office if he has charisma even though he may be the biggest fool in the world and utterly corrupt in his life. The voice of the people is the very worst basis for authority. I thank God that He is not going to let the world vote the Lord Jesus into office! If God were to put it up to a public vote, Jesus Christ would never enter into His kingdom. I rejoice that God will send the Lord Jesus to this earth to put down rebellion.

Why do we complain of Nature? She has shown herself kindly; life, if you know how to use it, is long. But one man is possessed by an avarice that is insatiable, another by a toilsome devotion to tasks that are useless; one man is besotted with wine, another is paralyzed by sloth; one man is exhausted by an ambition that always hangs upon the decision of others, another, driven on by the greed of the trader, is led over all lands and all seas by the hope of gain; some are tormented by a passion for war and are always either bent upon inflicting danger upon others or concerned about their own; some there are who are worn out by voluntary servitude in a thankless attendance upon the great; many are kept busy either in the pursuit of other men's fortune or in complaining of their own; many, following no fixed aim, shifting and inconstant and dissatisfied, are plunged by their fickleness into plans that are ever new; some have no fixed principle by which to direct their course, but Fate takes them unawares while they loll and yawn—so surely does it happen that I cannot doubt the truth of that utterance which the greatest of poets delivered with all the seeming of an oracle: "The part of life we really live is small."5 For all the rest of existence is not life, but merely time. Vices beset us and surround us on every side, and they do not permit us to rise anew and lift up our eyes for the discernment of truth, but they keep us down when once they have overwhelmed us and we are chained to lust. Their victims are never allowed to return to their true selves; if ever they chance to find some release, like the waters of the deep sea which continue to heave even after the storm is past, they are tossed about, and no rest from their lusts abides. Think you that I am speaking of the wretches whose evils are admitted? Look at those whose prosperity men flock to behold; they are smothered by their blessings. To how many are riches a burden! From how many do eloquence and the daily straining to display their powers draw forth blood! How many are pale from constant pleasures! To how many does the throng of clients that crowd about them leave no freedom! In short, run through the list of all these men from the lowest to the highest—this man desires an advocate,6 this one answers the call, that one is on trial, that one defends him, that one gives sentence; no one asserts his claim to himself, everyone is wasted for the sake of another. Ask about the men whose names are known by heart, and you will see that these are the marks that distinguish them: A cultivates B and B cultivates C; no one is his own master. And then certain men show the most senseless indignation—they complain of the insolence of their superiors, because they were too busy to see them when they wished an audience! But can anyone have the hardihood to complain of the pride of another when he himself has no time to attend to himself? After all, no matter who you are, the great man does sometimes look toward you even if his face is insolent, he does sometimes condescend to listen to your words, he permits you to appear at his side; but you never deign to look upon yourself, to give ear to yourself. There is no reason, therefore, to count anyone in debt for such services, seeing that, when you performed them, you had no wish for another's company, but could not endure your own.

Story time. In September of 1869, there was a terrible fire at the Avondale coal mine near Plymouth, Pennsylvania. Over 100 coal miners lost their lives. Horrific conditions and safety standards were blamed for the disaster. It wasn’t the first accident. Hundreds of miners died in these mines every year. And those that didn’t, lived in squalor. Children as young as eight worked day in and out. They broke their bodies and gave their lives for nothing but scraps. That day of the fire, as thousands of workers and family members gathered outside the mine to watch the bodies of their friends and loved ones brought to the surface, a man named John Siney stood atop one of the carts and shouted to the crowd: Men, if you must die with your boots on, die for your families, your homes, your country, but do not longer consent to die, like rats in a trap, for those who have no more interest in you than in the pick you dig with. That day, thousands of coal miners came together to unionize. That organization, the Workingmen’s Benevolent Association, managed to fight, for a few years at least, to raise safety standards for the mines by calling strikes and attempting to force safety legislation. ... Until 1875, when the union was obliterated by the mine owners. Why was the union broken so easily? Because they were out in the open. They were playing by the rules. How can you win a deliberately unfair game when the rules are written by your opponent? The answer is you can’t. You will never win. Not as long as you follow their arbitrary guidelines. This is a new lesson to me. She’s been teaching me so many things, about who I am. About what I am. What I really am. About what must be done. Anyway, during this same time, it is alleged a separate, more militant group of individuals had formed in secret. The Molly Maguires. Named after a widow in Ireland who fought against predatory landlords, the coal workers of Pennsylvania became something a little more proactive, supposedly assassinating over two dozen coal mine supervisors and managers. ... Until Pinkerton agents, hired by the same mine owners, infiltrated the group and discovered their identities. Several of the alleged Mollies ended up publicly hanged. Others disappeared. You get the picture. So, that’s another type of secret society. The yeah-we’re-terrorists-but-we-strongly-feel-we’re-justified-and-fuck-you-if-you-don’t-agree society. So, what’s the moral of this little history lesson? This sort of thing happens all day, every day across the universe. It happens in Big Ways, and it happens in little ways, too. The strong stomp on the weak. The weak fight back, usually within the boundaries of the rat trap they find themselves confined. They almost always remain firmly stomped. But sometimes, the weak gather in secret. They make plans. They work outside the system to effect change. Like the Mollies, they usually end up just as stomped as everyone else. But that’s just life. At least they fucking tried. They died with their boots on, as much as I hate that expression. They died with their boots on for their people, their family, not for some rich, nameless organization that gives no shits whether they live or die. Or go extinct. Or are trapped for a millennia after they’re done being used. In my opinion, that’s the only type of society that’s worth joining, worth fighting for. Sure, you’re probably gonna die. But if you find yourself in such a position where such an organization is necessary, what do you have to lose? How can you look at yourself if you don’t do everything you can? And that brings us to the door you’re standing in front of right now. What does all this have to do with what you’re going to find on the other side? Nothing!

In the teachings of Judaism, one finds the following anecdote: “If there are ten people, one will be someone who criticizes you no matter what you do. This person will come to dislike you, and you will not learn to like him either. Then, there will be two others who accept everything about you and whom you accept too, and you will become close friends with them. The remaining seven people will be neither of these types.” Now, do you focus on the one person who dislikes you? Do you pay more attention to the two who love you? Or would you focus on the crowd, the other seven? A person who is lacking in harmony of life will see only the one person he dislikes and will make a judgment of the world from that.

And when I started at NYU and I met all those kids right out of undergrad, I thought, Hell, yeah, I’m a fucking Marine. Some of them, highly educated kids at a top five law school, didn’t even know what the Marine Corps did. (“It’s like a stronger Army, right?”) Few of them followed the wars at all, and most subscribed to a “It’s a terrible mess, so let’s not think about it too much” way of thinking. Then there were the political kids, who had definite opinions and were my least favorite to talk to. A lot of these overlapped with the insufferable public interest crowd, who hated the war, couldn’t see why anybody’d ever do corporate law, didn’t understand why anyone would ever join the military, didn’t understand why anyone would ever want to own a gun, let alone fire one, but who still paid lip service to the idea that I deserved some sort of respect and that I was, in an imprecise way that was clearly related to action movies and recruiting commercials, far more “hard-core” than your average civilian. So sure, I was a Marine. At the very least, I wasn’t them.

Many readers are familiar with the spirit and the letter of the definition of “prayer”, as given by Ambrose Bierce in his Devil’s Dictionary. It runs like this, and is extremely easy to comprehend: Prayer: A petition that the laws of nature be suspended in favor of the petitioner; himself confessedly unworthy. Everybody can see the joke that is lodged within this entry: The man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right. Half–buried in the contradiction is the distressing idea that nobody is in charge, or nobody with any moral authority. The call to prayer is self–cancelling. Those of us who don’t take part in it will justify our abstention on the grounds that we do not need, or care, to undergo the futile process of continuous reinforcement. Either our convictions are enough in themselves or they are not: At any rate they do require standing in a crowd and uttering constant and uniform incantations. This is ordered by one religion to take place five times a day, and by other monotheists for almost that number, while all of them set aside at least one whole day for the exclusive praise of the Lord, and Judaism seems to consist in its original constitution of a huge list of prohibitions that must be followed before all else. The tone of the prayers replicates the silliness of the mandate, in that god is enjoined or thanked to do what he was going to do anyway. Thus the Jewish male begins each day by thanking god for not making him into a woman (or a Gentile), while the Jewish woman contents herself with thanking the almighty for creating her “as she is.” Presumably the almighty is pleased to receive this tribute to his power and the approval of those he created. It’s just that, if he is truly almighty, the achievement would seem rather a slight one. Much the same applies to the idea that prayer, instead of making Christianity look foolish, makes it appear convincing. Now, it can be asserted with some confidence, first, that its deity is all–wise and all–powerful and, second, that its congregants stand in desperate need of that deity’s infinite wisdom and power. Just to give some elementary quotations, it is stated in the book of Philippians, 4:6, “Be careful for nothing; but in everything by prayer and supplication and thanksgiving, let your requests be known to God.” Deuteronomy 32:4 proclaims that “he is the rock, his work is perfect,” and Isaiah 64:8 tells us, “Now O Lord, thou art our father; we art clay and thou our potter; and we are all the work of thy hand.” Note, then, that Christianity insists on the absolute dependence of its flock, and then only on the offering of undiluted praise and thanks. A person using prayer time to ask for the world to be set to rights, or to beseech god to bestow a favor upon himself, would in effect be guilty of a profound blasphemy or, at the very least, a pathetic misunderstanding. It is not for the mere human to be presuming that he or she can advise the divine. And this, sad to say, opens religion to the additional charge of corruption. The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment. Eventually, and after a bitter and schismatic quarrel, practices like the notorious “sale of indulgences” were abandoned. But many a fine basilica or chantry would not be standing today if this awful violation had not turned such a spectacularly good profit. And today it is easy enough to see, at the revival meetings of Protestant fundamentalists, the counting of the checks and bills before the laying on of hands by the preacher has even been completed. Again, the spectacle is a shameless one.

Will and Willingness.-Someone brought a youth to a wise man, and said, " See, this is one who is being corrupted by women!" The wise man shook his head and smiled. " It is men," he called out, " who corrupt women; and everything that women lack should be atoned for and improved in men,-for man creates for himself the ideal of woman, and woman moulds herself according to this ideal."-" You are too tender-hearted towards women," said one of the bystanders, " you do not know them !" The wise man answered : " Man's attribute is will, woman's attribute is willingness,- such is the law of the sexes, verily! a hard law for woman! All human beings are innocent of their existence, women, however, are doubly innocent; who could have enough of salve and gentleness for them !"-"What about salve! What about gentleness ! " called out another person in the crowd, " we must educate women better!"-" We must educate men better," said the wise man, and made a sign to the youth to follow him.-The youth, however, did not follow him.

Even with the questions and worries that flooded her, Lillian was overcome with sudden exhaustion. The waking nightmare had come to a precipitate end, and it seemed that for now there was nothing more she could do. She waited docilely, her cheek resting against the steady support of Marcus’s shoulder, only half hearing the conversation that ensued. “… have to find St. Vincent…” Marcus was saying. “No,” Simon Hunt said emphatically, “I’ll find St. Vincent. You take care of Miss Bowman.” “We need privacy.” “I believe there is a small room nearby— more of a vestibule, actually…” But Hunt’s voice trailed away, and Lillian became aware of a new, ferocious tension in Marcus’s body. With a lethal shift of his muscles, he turned to glance in the direction of the staircase. St. Vincent was descending, having entered the rented room from the other side of the inn and found it empty. Stopping midway down the stairs, St. Vincent took in the curious tableau before him… the clusters of bewildered onlookers, the affronted innkeeper… and the Earl of Westcliff, who stared at him with avid bloodlust. The entire inn fell silent during that chilling moment, so that Westcliff’s quiet snarl was clearly audible. “By God, I’m going to butcher you.” Dazedly Lillian murmured, “Marcus, wait—” She was shoved unceremoniously at Simon Hunt, who caught her reflexively as Marcus ran full-bore toward the stairs. Instead of skirting around the banister, Marcus vaulted the railings and landed on the steps like a cat. There was a blur of movement as St. Vincent attempted a strategic retreat, but Marcus flung himself upward, catching his legs and dragging him down. They grappled, cursed, and exchanged punishing blows, until St. Vincent aimed a kick at Marcus’s head. Rolling to avoid the blow of his heavy boot, Marcus was forced to release him temporarily. The viscount lurched up the stairs, and Marcus sprang after him. Soon they were both out of sight. A crowd of enthusiastic men followed, shouting advice, exchanging odds, and exclaiming in excitement over the spectacle of a pair of noblemen fighting like spurred roosters. White-faced, Lillian glanced at Simon Hunt, who wore a faint smile. “Aren’t you going to help him?” she demanded. “Oh no. Westcliff would never forgive me for interrupting. It’s his first tavern brawl.” Hunt’s gaze flickered over Lillian in friendly assessment. She swayed a little, and he placed a large hand on the center of her back and guided her to the nearby grouping of chairs. A cacophony of noise drifted from upstairs. There were heavy thudding sounds that caused the entire building to shake, followed by the noises of furniture breaking and glass shattering. “Now,” Hunt said, ignoring the tumult, “if I may have a look at that remaining handcuff, I may be able to do something about it.

Followers Everywhere To start with; Facebook : 10K followers !! Instagram : 710 followers !! Twitter : 20K followers !! Followers!! Followers!! And Followers!! Well, who are these followers? Just more than being a crowd of audience, who are they? Ever thought of? And for what purpose are they following you or someone else? Is it because you are a famous personality, a best friend, or you're someone who holds a high status in the society or just because you're simply rich enough to be followed ? Everyone live their life the way they want to. No one is bound to live under certain limitations or boundaries. Every individual have their own freedom in life. Each one of them is unique too. But what holds us different from others is the work we do for ourselves and for our society. Our behaviour, personality, nature, our attitude towards life and our talents hold us apart from others. Some people are really good and some are really worse than you ever thought of. What I'm trying to say is that some are 'legally' good and they may or may not hold a high position in the society and some are 'illegally' good and they may or may not hold a high position in the society. I just want to say that follow people for who they actually are, for the good work they do for themselves and for everyone. And respect them by being their true follower in a true sense. The person whom you follow doesn't need to be a rich or poor. A person should be rich by heart and poor by wealth! Even I'm not someone to be followed, yet I do have a few followers. It's not because I'm some great personality or a renowned writer, but might be because they like my work. And I feel happy for that. And I thank God for blessing me with this wonderful skill of writing. Even I follow many people including some really great personalities for their good work and for their kind way of serving the society and the poor. And I believe that, this is the true way to show respect for them.

Italy still has a provincial sophistication that comes from its long history as a collection of city states. That, combined with a hot climate, means that the Italians occupy their streets and squares with much greater ease than the English. The resultant street life is very rich, even in small towns like Arezzo and Gaiole, fertile ground for the peeping Tom aspect of an actor’s preparation. I took many trips to Siena, and was struck by its beauty, but also by the beauty of the Siennese themselves. They are dark, fierce, and aristocratic, very different to the much paler Venetians or Florentines. They have always looked like this, as the paintings of their ancestors testify. I observed the groups of young people, the lounging grace with which they wore their clothes, their sense of always being on show. I walked the streets, they paraded them. It did not matter that I do not speak a word of Italian; I made up stories about them, and took surreptitious photographs. I was in Siena on the final day of the Palio, a lengthy festival ending in a horse race around the main square. Each district is represented by a horse and jockey and a pair of flag-bearers. The day is spent by teams of supporters with drums, banners, and ceremonial horse and rider processing round the town singing a strange chanting song. Outside the Cathedral, watched from a high window by a smiling Cardinal and a group of nuns, with a huge crowd in the Cathedral Square itself, the supporters passed, and to drum rolls the two flag-bearers hurled their flags high into the air and caught them, the crowd roaring in approval. The winner of the extremely dangerous horse race is presented with a palio, a standard bearing the effigy of the Virgin. In the last few years the jockeys have had to be professional by law, as when they were amateurs, corruption and bribery were rife. The teams wear a curious fancy dress encompassing styles from the twelfth to the eighteenth centuries. They are followed by gangs of young men, supporters, who create an atmosphere or intense rivalry and barely suppressed violence as they run through the narrow streets in the heat of the day. It was perfect. I took many more photographs. At the farmhouse that evening, after far too much Chianti, I and my friends played a bizarre game. In the dark, some of us moved lighted candles from one room to another, whilst others watched the effect of the light on faces and on the rooms from outside. It was like a strange living film of the paintings we had seen. Maybe Derek Jarman was spying on us.

THE CLOWN AND THE COUNTRYMAN A Nobleman announced his intention of giving a public entertainment in the theatre, and offered splendid prizes to all who had any novelty to exhibit at the performance. The announcement attracted a crowd of conjurers, jugglers, and acrobats, and among the rest a Clown, very popular with the crowd, who let it be known that he was going to give an entirely new turn. When the day of the performance came, the theatre was filled from top to bottom some time before the entertainment began. Several performers exhibited their tricks, and then the popular favourite came on empty-handed and alone. At once there was a hush of expectation: and he, letting his head fall upon his breast, imitated the squeak of a pig to such perfection that the audience insisted on his producing the animal, which, they said, he must have somewhere concealed about his person. He, however, convinced them that there was no pig there, and then the applause was deafening. Among the spectators was a Countryman, who disparaged the Clown's performance and announced that he would give a much superior exhibition of the same trick on the following day. Again the theatre was filled to overflowing, and again the Clown gave his imitation amidst the cheers of the crowd. The Countryman, meanwhile, before going on the stage, had secreted a young porker under his smock; and when the spectators derisively bade him do better if he could, he gave it a pinch in the ear and made it squeal loudly. But they all with one voice shouted out that the Clown's imitation was much more true to life. Thereupon he produced the pig from under his smock and said sarcastically, "There, that shows what sort of judges you are!

Among the people to whom he belonged, nothing was written or talked about at that time except the Serbian war. Everything that the idle crowd usually does to kill time, it now did for the benefit of the Slavs: balls, concerts, dinners, speeches, ladies' dresses, beer, restaurants—all bore witness to our sympathy with the Slavs. With much that was spoken and written on the subject Konyshev did not agree in detail. He saw that the Slav question had become one of those fashionable diversions which, ever succeeding one another, serve to occupy Society; he saw that too many people took up the question from interested motives. He admitted that the papers published much that was unnecessary and exaggerated with the sole aim of drawing attention to themselves, each outcrying the other. He saw that amid this general elation in Society those who were unsuccessful or discontented leapt to the front and shouted louder than anyone else: Commanders-in-Chief without armies, Ministers without portfolios, journalists without papers, and party leaders without followers. He saw that there was much that was frivolous and ridiculous; but he also saw and admitted the unquestionable and ever-growing enthusiasm which was uniting all classes of society, and with which one could not help sympathizing. The massacre of our coreligionists and brother Slavs evoked sympathy for the sufferers and indignation against their oppressors. And the heroism of the Serbs and Montenegrins, fighting for a great cause, aroused in the whole nation a desire to help their brothers not only with words but by deeds. Also there was an accompanying fact that pleased Koznyshev. It was the manifestation of public opinion. The nation had definitely expressed its wishes. As Koznyshev put it, ' the soul of the nation had become articulate.' The more he went into this question, the clearer it seemed to him that it was a matter which would attain enormous proportions and become epoch-making.

A lot of people don’t know who they really are inside. and some do but they suppress it because they are too scared to be themselves. It’s better to be a good person who is respected, rather then a lost generic one who follows the crowd. Be yourself anyway, even if no one knows you but YOU, continue to love yourself, have patience my friend. Someday others will turn around and see what a neat person they missed out on getting to know. And believe me, having the strength to be yourself is truly courageous.

The god of the prosperity gospelists is a pathetic doormat, a genie. The god of the cutesy coffee mugs and Joel Osteen tweets is a milquetoast doofus like the guys in the Austen novels you hope the girls don’t end up with, holding their hats limply in hand and minding their manners to follow your lead like a butler—or the doormat he stands on. The god of the American Dream is Santa Claus. The god of the open theists is not sovereignly omniscient, declaring the end from the beginning, but just a really good guesser playing the odds. The god of our therapeutic culture is ourselves, we, the “forgivers” of ourselves, navel-haloed morons with “baggage” but not sin. None of these pathetic gods could provoke fear and trembling. But the God of the Scriptures is a consuming fire (Deut. 4:24). “It is a fearful thing to fall into the hands of the living God” (Heb. 10:31). He stirs up the oceans with the tip of his finger, and they sizzle rolling clouds of steam into the sky. He shoots lightning from his fists. This is the God who leads his children by a pillar of cloud and a pillar of fire. This is the God who makes war, sends plagues, and sits enthroned in majesty and glory in his heavens, doing what he pleases. This is the God who, in the flesh, turned tables over in the temple as if he owned the place. This Lord God Jesus Christ was pushed to the edge of the cliff and declared, “This is not happening today,” and walked right back through the crowd like a boss. This Lord says, “No one takes my life; I give it willingly,” as if to say, “You couldn’t kill me unless I let you.” This Lord calms the storms, casts out demons, binds and looses, and has the authority to grant us the ability to do the same. The Devil is this God’s lapdog. And it is this God who has summoned us, apprehended us, saved us. It is this God who has come humbly, meekly, lowly, pouring out his blood in infinite conquest to set the captives free, cancel the record of debt against us, conquer sin and Satan, and swallow up death forever. Let us, then, advance the gospel of the kingdom out into the perimeter of our hearts and lives with affectionate meekness and humble submission. Let us repent of our nonchalance. Let us embrace the wonder of Christ.

doesn't matter to the universe, it should matter one hell of a lot to YOU. In fact, it should matter to you more than it currently does. If you knew how small you are and how short a time you have to do what you can, you wouldn't waste time watching five fucking hours of TV a day. You wouldn't waste time doing a job you hate. You wouldn't waste the little time you have dealing with assholes, feeling sorry for yourself, or being timid about the things you'd really like to do. I'm 35, and it dawned on me just recently that it's not at all long before I'll be forty. And forty is FUCKING OLD in the mind of a guy with the mentality and sense of humor of a teenager. I mean, hell, you can make an argument for 30 being young despite the fact that the MTV crowd says different, but forty-something is what your grandmother was. When I had this epiphany, a succession of uncomfortable and incredibly obvious realizations followed. If I can turn 40, I can turn 50. If I can turn 50, I can turn 60. Once, I was a kid and everyone else was old. The tables will turn. I'll be the guy that kids look at and see as old. Me. Fucking ME. Me, who was once out cruising on Friday nights, staying up until dawn. Me,

Leaning toward a certain party is one thing (Matthew did it, Simon did it, and Jesus allowed it), but it is important to see that a partisan spirit can actually run against the Spirit of God. If there ever was a partisan crowd in the Bible, it was the crowd that pressured Pilate to crucify Jesus instead of Barabbas. Barabbas, a true criminal, went free while Jesus, an innocent man, was executed after having his impeccable character assassinated. This is the essence of partisanship. Partisans inflate the best features of their party while inflating the worst features, real or contrived, of the other party. They ignore the weaknesses of their own party while dismissing the other party’s strengths. I have good friends on both sides of the political aisle. I trust them. Many of them—on both sides—have a strong commitment to their faith. Because of this I grow perplexed when Christian men and women willingly participate in spin—ready, willing, and armed to follow the world in telling half-truths to promote their candidates, while telling more half-truths to demonize their opponents. Have we forgotten that a half-truth is the equivalent of a full lie? What’s more, political spin is polarizing even within the community of faith.

They turned a corner and there ahead of them was the end of the passage. Another short flight of steps led to a door just like the one hidden behind Ariana’s portrait. Neville pushed it open and climbed through. As Harry followed, he heard Neville call out to unseen people: “Look who it is! Didn’t I tell you?” As Harry emerged into the room beyond the passage, there were several screams and yells: “HARRY!” “It’s Potter, it’s POTTER!” “Ron!” “Hermione!” He had a confused impression of colored hangings, of lamps and many faces. The next moment, he, Ron, and Hermione were engulfed, hugged, pounded on the back, their hair ruffled, their hands shaken, by what seemed to be more than twenty people: They might just have won a Quidditch final. “Okay, okay, calm down!” Neville called, and as the crowd backed away, Harry was able to take in their surroundings. He did not recognize the room at all. It was enormous, and looked rather like the interior of a particularly sumptuous tree house, or perhaps a gigantic ship’s cabin. Multicolored hammocks were strung from the ceiling and from a balcony that ran around the dark wood-paneled and windowless walls, which were covered in bright tapestry hangings: Harry saw the gold Gryffindor lion, emblazoned on scarlet;

A slave in serving dress presented Kestrel with wine, then led the way to an open solarium with a low fountain and hothouse flowers. Musicians played discreetly behind an ebony screen as guests greeted each other, some chatting where they stood, others retreating for quiet conversations on the stone benches lining the fountain. Kestrel turned to face Arin. His eyes were dazed with anger, his hands clenched. “Arin,” she began, concerned, but his gaze flicked away and settled on some point across the room. “Your friends are here,” he said. She followed his line of sight to see Jess and Ronan laughing at something Benix had said. “Dismiss me,” Arin said. “What?” she said, though in fact he was the only escort in the room. The slaves who threaded through the crowd were servers, and Irex’s. “Join your friends. I don’t want to stay here anymore. Send me to the kitchens.” She took a breath, then nodded. He spun on his heel and was gone. She felt instantly alone. She hadn’t expected this. But when she asked herself what she had expected, she had a foolish image of her and Arin sitting on a bench together. Kestrel looked up at the glass roof, a pyramid of purple sky. She saw the sharp cut of the moon, and remembered Enai saying that it was best to recognize the things one cannot change. She crossed the room to greet her friends.

Antique Foundation Here I built the ruin in My voice on either side of me In the temple the ocean could Not be a crowd I mined The shore with fog the sun dries These bricks I built the vision in The cinder block that is the city Wall this grave Tone I speak with a picture Of myself in my wallet • Don’t be fooled by grass and these words Grass whispers Because they are real they are Ruinous Here, the gossip is in the dust Not the sea cloud enters the open Child’s window dimming the silver Flute’s sheen Where is he Who hears inside the brick those notes? There is a rumor in the city we’ll exist If he plays his song no one knows • Follow that shadow don’t tell me it’s mine Here there is no being alone Here are my hands which tore the leaves so Quietly in the temple the god Emerging from marble points at the chisel At the base of his stone Did I tell you Where I’m going? To the old man Who sings the margin Where on wave-tip swords turn edge over edge Wound us and the shore with foam • My face on either side of my face I tore My picture in half to show the gate You must climb inside your breath to leave As fog the wind will bear you— If you’re lovely—away In the spare clouds The children’s chorus Do you hear?— Where were you, and where are you going? Here I built the ruin in the stone-crushed Sage leaves my hands scented as long ago When I liked to press the desert against my head to think

The vision which has been so faintly suggested in these pages has never been confined to monks or even to friars. It has been an inspiration to innumerable crowds of ordinary married men and women; living lives like our own, only entirely different. That morning glory which St. Francis spread over the earth and sky has lingered as a secret sunshine under a multitude of roots and in a multitude of rooms. In societies like ours nothing is known of such a Franciscan following. Nothing is known of such obscure followers; and if possible less is known of the well-known followers. If we imagine passing us in the street a pageant of the Third Order of St. Francis, the famous figures would surprise us more than the strange ones. For us it would be like the unmasking of some mighty secret society. There rides St. Louis, the great king, lord of the higher justice whose scales hang crooked in favour of the poor. There is Dante crowned with laurel, the poet who in his life of passions sang the praises of Lady Poverty, whose grey garment is lined with purple and all glorious within. All sorts of great names from the most recent and rationalistic centuries would stand revealed; the great Galvani, for instance, the father of all electricity, the magician who has made so many modern systems of stars and sounds. So various a following would alone be enough to prove that St. Francis had no lack of sympathy with normal men, if the whole of his own life did not prove it.

My students remarked that the Fascist chiefs we remember best were charismatic. Through one method or another, each established an emotional link to the crowd and, like the central figure in a cult, brought deep and often ugly feelings to the surface. This is how the tentacles of Fascism spread inside a democracy. Unlike a monarchy or a military dictatorship imposed on society from above, Fascism draws energy from men and women who are upset because of a lost war, a lost job, a memory of humiliation, or a sense that their country is in steep decline. The more painful the grounds for resentment, the easier it is for a Fascist leader to gain followers by dangling the prospect of renewal or by vowing to take back what has been stolen.

For many Highly Sensitive People, fear can be debilitating.  After years of being browbeaten or otherwise treated as abnormal, we might as well own that sucker.  We are abnormal in that normal is the 80-85% of the world that are not HSPs.  Normal is the large bunch that follows the crowd and succumbs to mob mentality.  Normal is loud and inconsiderate; at least that’s how it feels in our sensitive skin (sorry normals, I’m writing for the HSP and trying to make a point – no offense meant).  Do we really want to be normal?   I thought not.  So, let’s understand that our fear of being rolled over by others is much of what holds us back.  Having to deal with the ones who mock us and act as if our very being is an aberration can put a damper on anyone’s spirit, not to mention the highly sensitive one’s.

If Fascism concerns itself less with specific policies than with finding a pathway to power, what about the tactics of leadership? My students remarked that the Fascist chiefs we remember best were charismatic. Through one method or another, each established an emotional link to the crowd and, like the central figure in a cult, brought deep and often ugly feelings to the surface. This is how the tentacles of Fascism spread inside a democracy. Unlike a monarchy or a military dictatorship imposed on society from above, Fascism draws energy from men and women who are upset because of a lost war, a lost job, a memory of humiliation, or a sense that their country is in steep decline. The more painful the grounds for resentment, the easier it is for a Fascist leader to gain followers by dangling the prospect of renewal or by vowing to take back what has been stolen.

running to and fro with trays of refreshments. Odo, who knew that his mother lived in the Duke's palace, had vaguely imagined that his father's death must have plunged its huge precincts into silence and mourning; but as he followed the abate up successive flights of stairs and down long corridors full of shadow he heard a sound of dance music below and caught the flash of girandoles through the antechamber doors. The thought that his father's death had made no difference to any one in the palace was to the child so much more astonishing than any of the other impressions crowding his brain, that these were scarcely felt, and he passed as in a dream through rooms where servants were quarrelling over cards and waiting-women rummaged in wardrobes full of perfumed finery, to a bedchamber in which a lady dressed in weeds sat disconsolately at supper. "Mamma! Mamma!" he cried, springing

The ghostly movement of the Parisian tribes. Watch the crowd rushing out in the (cold and rainy) spring night towards the urban deserts of La Villette to attend the inaugural cult of the Biennale and then, when that is ended, flowing back in great waves towards the inauguration of the Book Fair at the Grand Palais, crossing Paris in a tide of two thousand people (always the same ones) who, after having communed in fairground thronging and bookish vanity will meet up again around midnight at the end of a third collective migration, in the small number of Montparnasse restaurants marked with the sign of the tribe. Preceded perhaps by some minister or other, followed as ever by a horde of journalists. You can mark out the trajectory of this fauna culturalis every evening in advance, working from the order of the invitations, as in days gone by you could follow popular gatherings from place to place with certainty.

Such is the lot of the knight that even though my patrimony were ample and adequate for my support, nevertheless here are the disturbances which give me no quiet. We live in fields, forests, and fortresses. Those by whose labors we exist are poverty-stricken peasants, to whom we lease our fields, vineyards, pastures, and woods. The return is exceedingly sparse in proportion to the labor expended. Nevertheless the utmost effort is put forth that it may be bountiful and plentiful, for we must be diligent stewards. I must attach myself to some prince in the hope of protection. Otherwise every one will look upon me as fair plunder. But even if I do make such an attachment hope is beclouded by danger and daily anxiety. If I go away from home I am in peril lest I fall in with those who are at war or feud with my overlord, no matter who he is, and for that reason fall upon me and carry me away. If fortune is adverse, the half of my estates will be forfeit as ransom. Where I looked for protection I was ensnared. We cannot go unarmed beyond to yokes of land. On that account, we must have a large equipage of horses, arms, and followers, and all at great expense. We cannot visit a neighboring village or go hunting or fishing save in iron. Then there are frequently quarrels between our retainers and others, and scarcely a day passes but some squabble is referred to us which we must compose as discreetly as possible, for if I push my claim to uncompromisingly war arises, but if I am too yielding I am immediately the subject of extortion. One concession unlooses a clamor of demands. And among whom does all this take place? Not among strangers, my friend, but among neighbors, relatives, and those of the same household, even brothers. These are our rural delights, our peace and tranquility. The castle, whether on plain or mountain, must be not fair but firm, surrounded by moat and wall, narrow within, crowded with stalls for the cattle, and arsenals for guns, pitch, and powder. Then there are dogs and their dung, a sweet savor I assure you. The horsemen come and go, among them robbers, thieves, and bandits. Our doors are open to practically all comers, either because we do not know who they are or do not make too diligent inquiry. One hears the bleating of sheep, the lowing of cattle, the barking of dogs, the shouts of men working in the fields, the squeaks or barrows and wagons, yes, and even the howling of wolves from nearby woods. The day is full of thought for the morrow, constant disturbance, continual storms. The fields must be ploughed and spaded, the vines tended, trees planted, meadows irrigated. There is harrowing, sowing, fertilizing, reaping, threshing: harvest and vintage. If the harvest fails in any year, then follow dire poverty, unrest, and turbulence.

Maybe in another life, one might have expected this speech to be met with a roar of applause. But instead, there was utter silence. Uncertainty clenched in my chest as the seconds passed. But then, in the crowd below, something sparked. The setting sun bounced off something shiny, bright enough that it took me a moment to discern what I was looking at. A group of young soldiers, gathered near the front of the pack, had raised their swords up above their heads. Even from this distance, I could have sworn that Moth grinned as we met his eyes. The others followed suit, a wave of glinting light cresting as the spectators raised their weapons—swords, axes, daggers. People raised brooms and hoes. They raised scarves and hats. Eyeglasses. And those who had nothing simply raised clenched fists to the sky. No one cheered. No one shouted. But this—this swelling wave of silent, mournful solidarity—seemed more meaningful than any applause ever would.

[...]a man and a boy, side by side on a yellow Swedish sofa from the 1950s that the man had bought because it somehow reminded him of a zoot suit, watching the A’s play Baltimore, Rich Harden on the mound working that devious ghost pitch, two pairs of stocking feet, size 11 and size 15, rising from the deck of the coffee table at either end like towers of the Bay Bridge, between the feet the remains in an open pizza box of a bad, cheap, and formerly enormous XL meat lover’s special, sausage, pepperoni, bacon, ground beef, and ham, all of it gone but crumbs and parentheses of crusts left by the boy, brackets for the blankness of his conversation and, for all the man knew, of his thoughts, Titus having said nothing to Archy since Gwen’s departure apart from monosyllables doled out in response to direct yes-or-nos, Do you like baseball? you like pizza? eat meat? pork?, the boy limiting himself whenever possible to a tight little nod, guarding himself at his end of the sofa as if riding on a crowded train with something breakable on his lap, nobody saying anything in the room, the city, or the world except Bill King and Ken Korach calling the plays, the game eventless and yet blessedly slow, player substitutions and deep pitch counts eating up swaths of time during which no one was required to say or to decide anything, to feel what might conceivably be felt, to dread what might be dreaded, the game standing tied at 1 and in theory capable of going on that way forever, or at least until there was not a live arm left in the bullpen, the third-string catcher sent in to pitch the thirty-second inning, batters catnapping slumped against one another on the bench, dead on their feet in the on-deck circle, the stands emptied and echoing, hot dog wrappers rolling like tumbleweeds past the diehards asleep in their seats, inning giving way to inning as the dawn sky glowed blue as the burner on a stove, and busloads of farmhands were brought in under emergency rules to fill out the weary roster, from Sacramento and Stockton and Norfolk, Virginia, entire villages in the Dominican ransacked for the flower of their youth who were loaded into the bellies of C-130s and flown to Oakland to feed the unassuageable appetite of this one game for batsmen and fielders and set-up men, threat after threat giving way to the third out, weak pop flies, called third strikes, inning after inning, week after week, beards growing long, Christmas coming, summer looping back around on itself, wars ending, babies graduating from college, and there’s ball four to load the bases for the 3,211th time, followed by a routine can of corn to left, the commissioner calling in varsity teams and the stars of girls’ softball squads and Little Leaguers, Archy and Titus sustained all that time in their equally infinite silence, nothing between them at all but three feet of sofa;

To his surprise, Sorasa moved with him. She looked straight ahead, refusing to meet his eye. Instead, she fussed with the chain mail beneath her jacket, trying to adjust the metal rings. Clearly she despised it, her usually fluid motions slower and more stilted. He opened his mouth to taunt her, to say anything, to grasp one more second at her side. “Thank you for wearing armor,” he growled. It was the only thing left to say. He expected a quick, poisonous retort. Instead, Sorasa looked up at him. Her copper eyes wavered, filled with all the emotion she no longer cared to hide. “Iron and steel won’t save us from dragon fire,” she said, all regret, her mouth barely moving. Again, Dom wanted to stay, lingering one last moment, his eyes locked on her own. “I know you don't believe in ghosts,” Sorasa murmured, holding her ground. She did not move closer, or move at all, letting the crowd of Elders break around her. A Vedera who falls in this realm falls forever, Dom thought, the old belief a sudden curse. Sorasa’s eyes shimmered, swimming with tears she would never allow herself to shed. She looked like she did on the beach after the shipwreck, torn apart by grief. “But I do,” she said. His chest filled with an unfamiliar feeling, an ache he could not name. “Sorasa,” he began, but the crowd surged around them, his Vederan soldiers too many to ignore. Every part of him wanted to stay rooted, though he knew he could not. She would not reach chin, her hands pressed to her sides, her chin raised and jaw set. Whatever tears she carried faded, pushed down into the unfeeling well of an Amhara heart. “Haunt me, Domacridhan.” The tide of the army swelled before he could muster an answer. While Sorasa stood against it, Dom let himself be carried. While his body marched, his heart stayed behind, broken as it was, already burning. Her last words followed him all the way down to the city gates.

I had a friend who would take me to church in South Los Angeles. She knew when the best touring gospel bands were coming through, and though I had absolutely zero interest in the concept of god and an open disdain for religion, I went for the music. The bands were on fire, the singing made me shiver with emotion, and the crowd was crazy into it. More intense than any punk rock concert; elderly women jerking their bodies around like wild, people yelling stuff out, the band thumping away like mad, and everyone in the room just absolutely focused, gone into it, believing. I loved it. On one of those Jesus Sundays I got to talking to one of the parishioners, and when I told him I didn’t believe in the Bible, that I was just there for the music, he was totally cool and welcomed me back the following week, even though I was shabbily dressed and the only white person in the place. That’s the first time I considered that church could possibly be a good thing.

Why does he call you spider?" "It’s a little out of date, actually. When I first met Engels — when I first fell in with that whole crowd, in fact — I would sit with a book in my lap, or something else that I wasn’t really paying attention to, so that I could pretend to be doing something else while I listened to the arguments. One evening someone said something particularly indefensible. And I’d got so comfortable that I objected out loud.” James was smiling, too, his head a little to one side as if he were watching the past as I described it. “In the awful silence that followed — no, don’t laugh, it really was awful at the time — Engels said, “I believe our spider has finished her web. Think before you speak, my friends. Fools are her lawful prey.” “Sitting in corners, observing everything, catching everything, and never letting it get away.” James shook his head, still smiling. “You must be the only woman on the face of the earth who understands that that’s a compliment.

for every adult person you look up to in life there is trailing behind them an invisible chain gang of ghosts, all of which, as a child, you are generously spared from meeting. I know now, however, that these ghosts exist, and that other adults can see them. The lost loves, the hurt friends, the dead: they follow their owner forever. Perhaps this is why we feel so crowded around those people who we know have had hard times. Perhaps this is why we find so little to say. We suffer an odd brand of stage fright, I think, before all those dreadful eyes. And maybe that’s what my uncle had noticed about Mr. Simpson on the lawn that night of the fight. Maybe in my eyes, a child’s eyes, it was just the three of us squatting in the grass. But, to those two men, the lawn appeared to be full of bodies, full of the people they’d made mistakes with in life now tethered to them and ill-rested and serving no purpose but to remind them of the one awful thing: that life is made up, ever increasingly, of what you cannot change.

The Calf Path One day, through the primeval wood, A calf walked home, as good calves should; But made a trail all bent askew, A crooked trail as all calves do. Since then three hundred years have fled, And, I infer, the calf is dead. But still he left behind his trail, And thereby hangs my moral tale. The trail was taken up next day By a lone dog that passed that way; And then a wise bell-wether sheep Pursued the trail o’er vale and steep, And drew the flock behind him, too, As good bell-wethers always do. And from that day, o’er hill and glade, Through those old woods a path was made. And many men wound in and out, And dodged, and turned, and bent about And uttered words of righteous wrath Because ’twas such a crooked path.15 But still they followed—do not laugh— The first migrations of that calf, And through this winding wood-way stalked, Because he wobbled when he walked. This forest path became a lane, That bent, and turned, and turned again; This crooked lane became a road, Where many a poor horse with his load Toiled on beneath the burning sun, And traveled some three miles in one. And thus a century and a half They trod the footsteps of that calf. The years passed on in swiftness fleet, The road became a village street; And this, before men were aware, A city’s crowded thoroughfare; And soon the central street was this Of a renowned metropolis; And men two centuries and a half Trod in the footsteps of that calf. Each day a hundred thousand rout Followed the zigzag calf about; And o’er his crooked journey went The traffic of a continent. A hundred thousand men were led By one calf near three centuries dead. They followed still his crooked way, And lost one hundred years a day; For thus such reverence is lent To well-established precedent. A moral lesson this might teach, Were I ordained and called to preach; For men are prone to go it blind Along the calf-paths of the mind, And work away from sun to sun To do what other men have done. They follow in the beaten track, And out and in, and forth and back, And still their devious course pursue, To keep the path that others do. They keep the path a sacred groove, Along which all their lives they move. But how the wise old wood-gods laugh, Who saw the first primeval calf! Ah! Many things this tale might teach— But I am not ordained to preach. —Sam Walter Foss

Apply humor. Lightening up lends perspective to any situation. The following story, sent to me on the Internet, provides a good example of humor diffusing a tense situation: An irate crowd of air travelers stood in a long line at a United Airlines ticket counter after their flight had been canceled, when an angry man walked to the front of the line, threw his ticket on the counter, and yelled, “I want a first-class seat on the next flight out, now!” The harried ticket agent, brushing back a lock of hair, replied, “I'll be glad to help you, sir, as soon as I take care of the people in line.” “You want me to wait in line?“ he yelled even louder. “Do you know who I am?“ The ticket agent hesitated only a moment before picking up the microphone, turning up the PA system, and announcing to the waiting area, “Ladies and gentlemen, there is a man at gate seventeen who does not know who he is. If anyone can help him find his identity—” “Screw you, lady!” the man yelled, storming off. In a parting shot she added, “Sir, I'm afraid you'll have to wait in line for that, too.” Her humor didn't help improve his emotions, but it helped hers. And the previously irate people waiting in the line were now smiling or laughing. No one else complained.

Being an outsider, being picked on, was very painful, but in hindsight it made me a better judge of people. In my life I would spend a lot of time assessing threats, judging tone of voice, and figuring out the shifting dynamic in a hallway or locker room crowd. Surviving a bully requires constant learning and adaptation. Which is why bullies are so powerful, because it’s so much easier to be a follower, to go with the crowd, to just blend in. Those years of bullying added up, minor indignity after indignity, making clear the consequences of power. Harry Howell had power, and he wielded it with compassion and understanding. That wasn’t always easy for him, because he had to deal with a lot of immature kids. Others had power, like the bullies at school, and they found it far easier to wield it against those who were defenseless and to just go along with the group rather than stand up to it. I learned this lesson, too, in one of the great early mistakes of my life. * * * In 1978, I attended the College of William & Mary. I was one of many insecure, homesick, frightened kids living away from home for the first time, although we would admit none of that to one another, or even to ourselves. Because of overcrowding, I was among seventeen freshman boys living in a

a young Goldman Sachs banker named Joseph Park was sitting in his apartment, frustrated at the effort required to get access to entertainment. Why should he trek all the way to Blockbuster to rent a movie? He should just be able to open a website, pick out a movie, and have it delivered to his door. Despite raising around $250 million, Kozmo, the company Park founded, went bankrupt in 2001. His biggest mistake was making a brash promise for one-hour delivery of virtually anything, and investing in building national operations to support growth that never happened. One study of over three thousand startups indicates that roughly three out of every four fail because of premature scaling—making investments that the market isn’t yet ready to support. Had Park proceeded more slowly, he might have noticed that with the current technology available, one-hour delivery was an impractical and low-margin business. There was, however, a tremendous demand for online movie rentals. Netflix was just then getting off the ground, and Kozmo might have been able to compete in the area of mail-order rentals and then online movie streaming. Later, he might have been able to capitalize on technological changes that made it possible for Instacart to build a logistics operation that made one-hour grocery delivery scalable and profitable. Since the market is more defined when settlers enter, they can focus on providing superior quality instead of deliberating about what to offer in the first place. “Wouldn’t you rather be second or third and see how the guy in first did, and then . . . improve it?” Malcolm Gladwell asked in an interview. “When ideas get really complicated, and when the world gets complicated, it’s foolish to think the person who’s first can work it all out,” Gladwell remarked. “Most good things, it takes a long time to figure them out.”* Second, there’s reason to believe that the kinds of people who choose to be late movers may be better suited to succeed. Risk seekers are drawn to being first, and they’re prone to making impulsive decisions. Meanwhile, more risk-averse entrepreneurs watch from the sidelines, waiting for the right opportunity and balancing their risk portfolios before entering. In a study of software startups, strategy researchers Elizabeth Pontikes and William Barnett find that when entrepreneurs rush to follow the crowd into hyped markets, their startups are less likely to survive and grow. When entrepreneurs wait for the market to cool down, they have higher odds of success: “Nonconformists . . . that buck the trend are most likely to stay in the market, receive funding, and ultimately go public.” Third, along with being less recklessly ambitious, settlers can improve upon competitors’ technology to make products better. When you’re the first to market, you have to make all the mistakes yourself. Meanwhile, settlers can watch and learn from your errors. “Moving first is a tactic, not a goal,” Peter Thiel writes in Zero to One; “being the first mover doesn’t do you any good if someone else comes along and unseats you.” Fourth, whereas pioneers tend to get stuck in their early offerings, settlers can observe market changes and shifting consumer tastes and adjust accordingly. In a study of the U.S. automobile industry over nearly a century, pioneers had lower survival rates because they struggled to establish legitimacy, developed routines that didn’t fit the market, and became obsolete as consumer needs clarified. Settlers also have the luxury of waiting for the market to be ready. When Warby Parker launched, e-commerce companies had been thriving for more than a decade, though other companies had tried selling glasses online with little success. “There’s no way it would have worked before,” Neil Blumenthal tells me. “We had to wait for Amazon, Zappos, and Blue Nile to get people comfortable buying products they typically wouldn’t order online.

As I contemplated the silent world before me, I thought of the many romantic ideas attached to blindness. Ideas of unusual sensitivity and genius were evoked by the names of Milton, Blind Lemon Jefferson, Borges, Ray Charles; to lose physical sight, it is thought, is to gain second sight. One door closes and another, greater one, opens. Homer’s blindness, many believe, is a kind of spiritual channel, a shortcut to the gifts of memory and of prophecy. When I was a child in Lagos, there was a blind, wandering bard, a man who was held in the greatest awe for his spiritual gifts. When he sang his songs, he left each person with the feeling that, in hearing him, they had somehow touched the numinous, or been touched by it. Once, in a crowded market at Ojuelegba, sometime in the early eighties, I saw him. It was from quite a distance, but I remember (or imagine that I remember) his large yellow eyes, calcified to a gray color at the pupils, his frightening mien, and the big, dirty mantle he wore. He sang in a plaintive and high-pitched voice, in deep, proverbial Yoruba that was impossible for me to follow. Afterward, I imagined that I had seen something like an aura around him, a spiritual apartness that moved all his hearers to reach into their purses and put something in the bowl his assistant boy carried.

LUKE 5 On one occasion, while the crowd was pressing in on him to hear the word of God, he was standing by  uthe lake of Gennesaret, 2 vand he saw two boats by the lake, but the fishermen had gone out of them and were  wwashing their nets. 3Getting into one of the boats, which was Simon’s, he asked him to put out a little from the land. And  xhe sat down and taught the people from the boat. 4And when he had finished speaking, he said to Simon,  y“Put out into the deep and let down your nets for a catch.” 5And Simon answered, “Master,  zwe toiled all night and took nothing! But at your word I will let down the nets.” 6And when they had done this,  athey enclosed a large number of fish, and  atheir nets were breaking. 7They signaled to their partners in the other boat to come and help them.  bAnd they came and filled both the boats, so that they began to sink. 8But when Simon Peter saw it, he fell down at Jesus’ knees, saying,  c“Depart from me, for  dI am a sinful man, O Lord.” 9For he and all who were with him were astonished at the catch of fish that they had taken, 10and so also were James and John, sons of Zebedee, who were partners with Simon. And Jesus said to Simon, “Do not be afraid; from now on you will be catching men.” [1] 11And when they had brought their boats to land,  ethey left everything and followed him.

Extract from 'Quixotic Ambitions': The crowd stared at Katy expectantly. She looked at them - old women in black, exhausted young women with pasty-faced children, youths in jeans and leather blousons chewing gum. She tried to speak but the words wouldn’t come. Then, with a sudden burst of energy, she blurted out her short speech, thanking the people of Shkrapova for their welcome and promising that if she won the referendum she would work for the good of Maloslavia. There was some half-hearted applause and an old lady hobbled up to her, knelt down with difficulty, and kissed the hem of her skirt. She looked at Katy with tears rolling down her face and gabbled something excitedly. Dimitar translated: ‘She says that she remembers the reign of your grandfather and that God has sent you to Maloslavia.’ Katy was embarrassed but she smiled at the woman and helped her to her feet. At this moment the People’s Struggle Pioneers appeared on the scene, waving their banners and shouting ‘Doloy Manaheeyoo! Popnikov President!’ Police had been stationed at strategic points and quickly dispersed the demonstrators without any display of violence, but the angry cries of ‘Down with the monarchy!’ had a depressing effect on the entertainment that had been planned; only a few people remained to watch it. A group of children aged between ten and twelve ran into the square and performed a series of dances accompanied by an accordian. They stamped their feet and clapped their hands frequently and occasionally collided with one another when they forgot their next move. The girls wore embroidered blouses, stiffly pleated skirts and scarlet boots and the boys were in baggy linen shirts and trousers, the legs of which were bound with leather thongs. Their enthusiasm compensated for their mistakes and they were loudly applauded. The male voice choir which followed consisted of twelve young men who sang complicated polyphonic melodies with a high, curiously nasal tenor line accompanied by an unusually deep droning bass. Some of their songs were the cries of despair of a people who had suffered under Turkish occupation; others were lively dance tunes for feast days and festivals. They were definitely an acquired taste and Katy, who was beginning to feel hungry, longed for them to come to an end. At last, at two o’clock, the performance finished and trestle tables were set up in the square. Dishes of various salads, hors-d’oeuvres and oriental pastries appeared, along with casks of beer and bottles of the local red wine. The people who had disappeared during the brief demonstration came back and started piling food on to paper plates. A few of the People’s Struggle Pioneers also showed up again and mingled with the crowd, greedily eating anything that took their fancy.

JOHN 6 After this  jJesus went away to the other side of  kthe Sea of Galilee, which is  lthe Sea of Tiberias. 2And a large crowd was following him, because they saw the signs that he was doing on the sick. 3Jesus went up on  mthe mountain, and there he sat down with his disciples. 4Now  nthe Passover, the  ofeast of the Jews, was at hand. 5 pLifting up his eyes, then, and seeing that a large crowd was coming toward him, Jesus said to  qPhilip, “Where are we to buy bread, so that these people may eat?” 6He said this to test him, for he himself knew what he would do. 7 rPhilip answered him, “Two hundred denarii [1] worth of bread would not be enough for each of them to get a little.” 8One of his disciples,  sAndrew, Simon Peter’s brother, said to him, 9“There is a boy here who has five  tbarley loaves and two fish, but  twhat are they for so many?” 10Jesus said, “Have the people sit down.”  uNow there was much grass in the place. So the men sat down, about five thousand in number. 11Jesus then took the loaves, and  vwhen he had given thanks, he distributed them to those who were seated. So also the fish, as much as they wanted. 12And when they had eaten their fill, he told his disciples, “Gather up the leftover fragments, that nothing may be lost.” 13So they gathered them up and filled twelve baskets with fragments from the five barley loaves left by those who had eaten. 14When the people saw the sign that he had done, they said,  w“This is indeed  xthe Prophet  ywho is to come into the world!

MT: The arrival of Christ disturbs the sacrificial order, the cycle of little false periods of temporary peace following sacrifices? RG: The story of the “demons of Gerasa” in the synoptic Gospels, and notably in Mark, shows this well. To free himself from the crowd that surrounds him, Christ gets on a boat, crosses Lake Tiberias, and comes to shore in non-Jewish territory, in the land of the Gerasenes. It's the only time the Gospels venture among a people who don't read the Bible or acknowledge Mosaic law. As Jesus is getting off the boat, a possessed man blocks his way, like the Sphinx blocking Oedipus. “The man lived in the tombs and no one could secure him anymore, even with a chain. All night and all day, among the tombs and in the mountains, he would howl and gash himself with stones.” Christ asks him his name, and he replies: “My name is Legion, for there are many of us.” The man then asks, or rather the demons who speak through him ask Christ not to send them out of the area—a telling detail—and to let them enter a herd of swine that happen to be passing by. And the swine hurl themselves off the edge of the cliff into the lake. It's not the victim who throws himself off the cliff, it's the crowd. The expulsion of the violent crowd is substituted for the expulsion of the single victim. The possessed man is healed and wants to follow Christ, but Christ tells him to stay put. And the Gerasenes come en masse to beg Jesus to leave immediately. They're pagans who function thanks to their expelled victims, and Christ is subverting their system, spreading confusion that recalls the unrest in today's world. They're basically telling him: “We'd rather continue with our exorcists, because you, you're obviously a true revolutionary. Instead of reorganizing the demoniac, rearranging it a bit, like a psychoanalyst, you do away with it entirely. If you stayed, you would deprive us of the sacrificial crutches that make it possible for us to get around.” That's when Jesus says to the man he's just liberated from his demons: “You're going to explain it to them.” It's actually quite a bit like the conversion of Paul. Who's to say that historical Christianity isn't a system that, for a long time, has tempered the message and made it possible to wait for two thousand years? Of course this text is dated because of its primitive demonological framework, but it contains the capital idea that, in the sacrificial universe that is the norm for mankind, Christ always comes too early. More precisely, Christ must come when it's time, and not before. In Cana he says: “My hour has not come yet.” This theme is linked to the sacrificial crisis: Christ intervenes at the moment the sacrificial system is complete. This possessed man who keeps gashing himself with stones, as Jean Starobinski has revealed, is a victim of “auto-lapidation.” It's the crowd's role to throw stones. So, it's the demons of the crowd that are in him. That's why he's called Legion—in a way he's the embodiment of the crowd. It's the crowd that comes out of him and goes and throws itself off of the cliff. We're witnessing the birth of an individual capable of escaping the fatal destiny of collective violence. MT

There is, simply, no way to ignore privacy. Because a citizenry’s freedoms are interdependent, to surrender your own privacy is really to surrender everyone’s. You might choose to give it up out of convenience, or under the popular pretext that privacy is only required by those who have something to hide. But saying that you don’t need or want privacy because you have nothing to hide is to assume that no one should have, or could have, to hide anything—including their immigration status, unemployment history, financial history, and health records. You’re assuming that no one, including yourself, might object to revealing to anyone information about their religious beliefs, political affiliations, and sexual activities, as casually as some choose to reveal their movie and music tastes and reading preferences. Ultimately, saying that you don’t care about privacy because you have nothing to hide is no different from saying you don’t care about freedom of speech because you have nothing to say. Or that you don’t care about freedom of the press because you don’t like to read. Or that you don’t care about freedom of religion because you don’t believe in God. Or that you don’t care about the freedom to peaceably assemble because you’re a lazy, antisocial agoraphobe. Just because this or that freedom might not have meaning to you today doesn’t mean that it doesn’t or won’t have meaning tomorrow, to you, or to your neighbor—or to the crowds of principled dissidents I was following on my phone who were protesting halfway across the planet, hoping to gain just a fraction of the freedoms that my country was busily dismantling.

BEYOND THE GAME In 2007 some of the Colorado Rockies’ best action took place off the field. The Rocks certainly boasted some game-related highlights in ’07: There was rookie shortstop Troy Tulowitzki turning the major league’s thirteenth unassisted triple play on April 29, and the team as a whole made an amazing late-season push to reach the playoffs. Colorado won 13 of its final 14 games to force a one-game wild card tiebreaker with San Diego, winning that game 9–8 after scoring three runs in the bottom of the thirteenth inning. Marching into the postseason, the Rockies won their first-ever playoff series, steamrolling the Phillies three games to none. But away from the cheering crowds and television cameras, Rockies players turned in a classic performance just ahead of their National League Division Series sweep. They voted to include Amanda Coolbaugh and her two young sons in Colorado’s postseason financial take. Who was Amanda Coolbaugh? She was the widow of former big-leaguer Mike Coolbaugh, a coach in the Rockies’ minor league organization who was killed by a screaming line drive while coaching first base on July 22. Colorado players voted a full playoff share—potentially worth hundreds of thousands of dollars—to the grieving young family. Widows and orphans hold a special place in God’s heart, too. Several times in the Old Testament, God reminded the ancient Jews of His concern for the powerless—and urged His people to follow suit: “Learn to do right; seek justice. Defend the oppressed. Take up the cause of the fatherless; plead the case of the widow” (Isaiah 1:17). Some things go way beyond the game of baseball. Will you?

There is, simply, no way to ignore privacy. Because a citizenry’s freedoms are interdependent, to surrender your own privacy is really to surrender everyone’s. You might choose to give it up out of convenience, or under the popular pretext that privacy is only required by those who have something to hide. But saying that you don’t need or want privacy because you have nothing to hide is to assume that no one should have, or could have, to hide anything—including their immigration status, unemployment history, financial history, and health records. You’re assuming that no one, including yourself, might object to revealing to anyone information about their religious beliefs, political affiliations, and sexual activities, as casually as some choose to reveal their movie and music tastes and reading preferences. Ultimately, saying that you don’t care about privacy because you have nothing to hide is no different from saying you don’t care about freedom of speech because you have nothing to say. Or that you don’t care about freedom of the press because you don’t like to read. Or that you don’t care about freedom of religion because you don’t believe in God. Or that you don’t care about the freedom to peaceably assemble because you’re a lazy, antisocial agoraphobe. Just because this or that freedom might not have meaning to you today doesn’t mean that it doesn’t or won’t have meaning tomorrow, to you, or to your neighbor—or to the crowds of principled dissidents I was following on my phone who were protesting halfway across the planet, hoping to gain just a fraction of the freedoms that my country was busily dismantling. I wanted to help, but I

In addition to the Catholic Church’s ban on contraception, a ban which had added force because of the religious cohesion of the ethnic neighborhood, one of the main things which fueled this demographic increase in Philadelphia was the rowhouse. It was cheap enough for a worker to own. It was more spacious than an apartment, and instead of paying rent and being at the mercy of landlords, a man could own his home free and clear in the time it took him to pay off his mortgage. Since it was located in the city near public transportation, the rowhouse did not require the expense of owning a car. Since it was surrounded on both sides by other houses, it was cheap to heat. As a result, it allowed the working-class Catholic family to have a large family, and over a period of time, it allowed him to benefit from the political power which followed demographic increase, which is precisely what was causing Blanshard and the Phillips crowd concern. The attack on the rowhouse which the Better Philadelphia Exhibition orchestrated meant an attack on all of the cultural attributes that went with the rowhouse, a building which symbolized the cultural independence of the ethnic neighborhood based on religious cohesion and the economic independence of immigrant workers who could own their own homes. The attack on the rowhouse in Philadelphia was a covert attack on the Catholics who lived in them, orchestrated by a ruling class that knew, as good Darwinians, that demography was destiny and that they, because of their all but universal adoption of contraception, were on the losing end of the demographic equation. Urban renewal, like the sexual revolution which followed it eighteen years later, was the WASP ruling class’s attempt to keep “the United States from becoming a Catholic country by default.

Darwin concluded that language ability is “an instinctive tendency to acquire an art,” a design that is not peculiar to humans but seen in other species such as song-learning birds. A language instinct may seem jarring to those who think of language as the zenith of the human intellect and who think of instincts as brute impulses that compel furry or feathered zombies to build a dam or up and fly south. But one of Darwin’s followers, William James, noted that an instinct possessor need not act as a “fatal automaton.” He argued that we have all the instincts that animals do, and many more besides; our flexible intelligence comes from the interplay of many instincts competing. Indeed, the instinctive nature of human thought is just what makes it so hard for us to see that it is an instinct: It takes…a mind debauched by learning to carry the process of making the natural seem strange, so far as to ask for the why of any instinctive human act. To the metaphysician alone can such questions occur as: Why do we smile, when pleased, and not scowl? Why are we unable to talk to a crowd as we talk to a single friend? Why does a particular maiden turn our wits so upside-down? The common man can only say, “Of course we smile, of course our heart palpitates at the sight of the crowd, of course we love the maiden, that beautiful soul clad in that perfect form, so palpably and flagrantly made for all eternity to be loved!” And so, probably, does each animal feel about the particular things it tends to do in presence of particular objects…. To the lion it is the lioness which is made to be loved; to the bear, the she-bear. To the broody hen the notion would probably seem monstrous that there should be a creature in the world to whom a nestful of eggs was not the utterly fascinating and precious and never-to-be-too-much-sat-upon object which it is to her.

Mike continued to walk unhurriedly toward the crowd until he loomed up in the stereo tank in life size, as if he were in the room with his water brothers. He stopped on the grass verge in front of the hotel, a few feet from the crowd. "You called me?" He was answered with a growl. The sky held scattered clouds; at that instant the sun came out from behind one and a shaft of golden light hit him. His clothes vanished. He stood before them, a golden youth, clothed only in his own beauty, beauty that made Jubal's heart ache, thinking that Michelangelo in his ancient years would have climbed down from his high scaffolding to record it for generations unborn. Mike said gently, "Look at me. I am a son of man." . . . . "God damn you!" A half brick caught Mike in the ribs. He turned his face slightly toward his assailant. "But you yourself are God. You can damn only yourself and you can never escape yourself." "Blasphemer!" A rock caught him just over his left eye and blood welled forth. Mike said calmly, "In fighting me, you fight yourself... for Thou art God and I am God * . . and all that groks is God-there is no other." More rocks hit him, from various directions; he began to bleed in several places. "Hear the Truth. You need not hate, you need not fight, you need not fear. I offer you the water of life-" Suddenly his hand held a tumbler of water, sparkling in the sunlight. "-and you may share it whenever you so will . . . and walk in peace and love and happiness together." A rock caught the glass and shattered it. Another struck him in the mouth. Through bruised and bleeding lips he smiled at them, looking straight into the camera with an expression of yearning tenderness on his face. Some trick of sunlight and stereo formed a golden halo back of his head. "Oh my brothers, I love you so! Drink deep. Share and grow closer without end. Thou art God." Jubal whispered it back to him. . . . "Lynch him! Give the bastard a nigger necktie!" A heavy-gauge shotgun blasted at close range and Mike's right arm was struck off at the elbow and fell. It floated gently down, then came to rest on the cool grasses, its hand curved open in invitation. "Give him the other barrel, Shortie-and aim closer!" The crowd laughed and applauded. A brick smashed Mike's nose and more rocks gave him a crown of blood. "The Truth is simple but the Way of Man is hard. First you must learn to control yourself. The rest follows. Blessed is he who knows himself and commands himself, for the world is his and love and happiness and peace walk with him wherever he goes." Another shotgun blast was followed by two more shots. One shot, a forty-five slug, hit Mike over the heart, shattering the sixth rib near the sternum and making a large wound; the buckshot and the other slug sheered through his left tibia five inches below the patella and left the fibula sticking out at an angle, broken and white against the yellow and red of the wound. Mike staggered slightly and laughed, went on talking, his words clear and unhurried. "Thou art God. Know that and the Way is opened." "God damn it-let's stop this taking the Name of the Lord in vain!"- "Come on, men! Let's finish him!" The mob surged forward, led by one bold with a club; they were on him with rocks and fists, and then with feet as he went down. He went on talking while they kicked his ribs in and smashed his golden body, broke his bones and tore an ear loose. At last someone called out, "Back away a little so we can get the gasoline on him!" The mob opened up a little at that waning and the camera zoomed to pick up his face and shoulders. The Man from Mars smiled at his brothers, said once more, softly and clearly, "I love you." An incautious grasshopper came whirring to a landing on the grass a few inches from his face; Mike turned his head, looked at it as it stared back at him. "Thou art God," he said happily and discorporated.

First off, as we saw above, ignorant people act according to the demands of their society rather than following their own tastes and inclinations. As to how they will entertain themselves, what films they will see and what restaurants, cafés or nightclubs they’ll go out to, they base their decisions on their society’s standards. They think that doing the chic and fashionable things that society approves of will earn them position, importance and respect in the eyes of others. For example, to be seen in a popular nightclub “where everyone goes” is very important for their self-respect. Even if they feel uncomfortable there, being able to tell colleagues or friends the next day that they had a good time at that popular place allows them to put on airs. When we look at these places of entertainment, we see that nothing in them appeals to the human spirit; rather, they make people weary and anxious. Most of these places are very crowded and full of stale air, due to the many people smoking. Given the noise, it is hard to hear what other people are saying. No matter how good the music is or how delicious the food is, the crowd and the noise make it impossible to enjoy them. Even if this place was invigorating, bright, clean, and well-appointed, the result would be the same, because the people who go there do not follow the Qur’an’s morality and therefore are not content. In an environment filled with envy and rivalry, people cannot really enjoy themselves. This can take place only in a natural, intimate, friendly, and secure environment. However, they can hardly be content if they are constantly looking for faults in others and humiliate other people by criticizing their shortcomings. It’s obvious that people who socialize with one another mainly to vent their envy and rivalry cannot enjoy any of their shared meals, their conversations, listening to music together or dancing. Instead, they will totally wear themselves out, both spiritually and physically. This is a fact that they themselves cannot deny.

Then Shamhat gave Enkidu one of her robes and he put it on. Taking his hand, she led him like a child to some shepherds’ huts. Marveling, the shepherds crowded around him. “What an enormous man!” they whispered. “How much like Gilgamesh he is—tall and strong, with muscles like rock.” They led him to their table, they put bread and beer in front of him. Enkidu sat and stared. He had never seen human food, he didn’t know what to do. Then Shamhat said, “Go ahead, Enkidu. This is food, we humans eat and drink this.” Warily he tasted the bread. Then he ate a piece, he ate a whole loaf, then ate another, he ate until he was full, drank seven pitchers of the beer, his heart grew light, his face glowed, and he sang out with joy. He had his hair cut, he washed, he rubbed sweet oil into his skin, and became fully human. Shining, he looked handsome as a bridegroom. When the shepherds lay down, Enkidu went out with sword and spear. He chased off lions and wolves, all night he guarded the flocks, he stayed awake and guarded them while the shepherds slept. One day, while he was making love, he looked up and saw a young man pass by. “Shamhat,” he said, “bring that man here. I want to talk to him. Where is he going?” She called out, then went to the man and said, “Where are you going in such a rush?” The man said to Enkidu, “I am on my way to a wedding banquet. I have piled the table with exquisite food for the ceremony. The priest will bless the young couple, the guests will rejoice, the bridegroom will step aside, and the virgin will wait in the marriage bed for Gilgamesh, king of great-walled Uruk. It is he who mates first with the lawful wife. After he is done, the bridegroom follows. This is the order that the gods have decreed. From the moment the king’s birth-cord was cut, every girl’s hymen has belonged to him.” As he listened, Enkidu’s face went pale with anger. “I will go to Uruk now, to the palace of Gilgamesh the mighty king. I will challenge him. I will shout to his face: ‘I am the mightiest! I am the man who can make the world tremble! I am supreme!

First off, as we saw above, ignorant people act according to the demands of their society rather than following their own tastes and inclinations. As to how they will entertain themselves, what films they will see and what restaurants, cafés or nightclubs they’ll go out to, they base their decisions on their society’s standards. They think that doing the chic and fashionable things that society approves of will earn them position, importance and respect in the eyes of others. For example, to be seen in a popular nightclub “where everyone goes” is very important for their self-respect. Even if they feel uncomfortable there, being able to tell colleagues or friends the next day that they had a good time at that popular place allows them to put on airs. When we look at these places of entertainment, we see that nothing in them appeals to the human spirit; rather, they make people weary and anxious. Most of these places are very crowded and full of stale air, due to the many people smoking. Given the noise, it is hard to hear what other people are saying. No matter how good the music is or how delicious the food is, the crowd and the noise make it impossible to enjoy them. Even if this place was invigorating, bright, clean, and well-appointed, the result would be the same, because the people who go 36 THOSE WHO EXHAUST ALL THEIR PLEASURES IN THIS LIFE there do not follow the Qur’an’s morality and therefore are not content. In an environment filled with envy and rivalry, people cannot really enjoy themselves. This can take place only in a natural, intimate, friendly, and secure environment. However, they can hardly be content if they are constantly looking for faults in others and humiliate other people by criticizing their shortcomings. It’s obvious that people who socialize with one another mainly to vent their envy and rivalry cannot enjoy any of their shared meals, their conversations, listening to music together or dancing. Instead, they will totally wear themselves out, both spiritually and physically. This is a fact that they themselves cannot deny.

Between the extreme limits of this series would find a place all the forms of prestige resulting from the different elements composing a civilisation -- sciences, arts, literature, &c. -- and it would be seen that prestige constitutes the fundamental element of persuasion. Consciously or not, the being, the idea, or the thing possessing prestige is immediately imitated in consequence of contagion, and forces an entire generation to adopt certain modes of feeling and of giving expression to its thought. This imitation, moreover, is, as a rule, unconscious, which accounts for the fact that it is perfect. The modern painters who copy the pale colouring and the stiff attitudes of some of the Primitives are scarcely alive to the source of their inspiration. They believe in their own sincerity, whereas, if an eminent master had not revived this form of art, people would have continued blind to all but its naïve and inferior sides. Those artists who, after the manner of another illustrious master, inundate their canvasses with violet shades do not see in nature more violet than was detected there fifty years ago; but they are influenced, "suggestioned," by the personal and special impressions of a painter who, in spite of this eccentricity, was successful in acquiring great prestige. Similar examples might be brought forward in connection with all the elements of civilisation. It is seen from what precedes that a number of factors may be concerned in the genesis of prestige; among them success was always one of the most important. Every successful man, every idea that forces itself into recognition, ceases, ipso facto, to be called in question. The proof that success is one of the principal stepping-stones to prestige is that the disappearance of the one is almost always followed by the disappearance of the other. The hero whom the crowd acclaimed yesterday is insulted to-day should he have been overtaken by failure. The re-action, indeed, will be the stronger in proportion as the prestige has been great. The crowd in this case considers the fallen hero as an equal, and takes its revenge for having bowed to a superiority whose existence it no longer admits.

CRUNCH! Izzy jumped off the bench, which made Alex laugh all over again. “Chill out.” He pointed at a cloud of smoke. “Look, it’s over, see? Number fifty-seven won.” Terrific. The driver of a purple-and-gray wreck waved at the cheering crowd as he circled the other dead and crunched cars. “Survival of the fittest, huh?” Alex put on that smirk that signaled he was about to pass out a little more college wisdom. “Just one more example of how evolution works.” “You’re kidding, right?” This was too lame. He actually believed that smashed cars at the demolition derby proved…what? “No, look.” Alex pointed to a big green car with the back end curled up. “See that Chevy there?” The one with all the smoke coming out of it? He went on. “That’s a ‘79. You can tell by the front end.” What was left of it. But Professor Alex wasn’t done. “Then look at that Chevy right next to it. It’s a ‘77, but it came from the same assembly line. The body is almost the same.” “Okay…” “So that’s the example my professor at Tech used to explain it. Cars that look alike. It’s how scientists look at fossils too. How they can tell that one life-form comes from the next…You know, evolution.” Oh. By that time they had followed the crowd off the grandstands and were making their way to Uncle John’s minivan out in the parking lot. Who was she to argue with a college kid? And yet…something occurred to Izzy about what her cousin was trying to tell her. She turned to him after they’d piled into the backseat. “Those cars you pointed out…” she started. “Yup.”Alex knew the answers. “Just another illustration of evolution.” “Whatever.” This time she couldn’t just smile and nod. “I was just wondering, though. Do you think a real person designed the older car?” “Well, sure.” This time Alex’s face clouded a bit. “And did a real person design the newer car too?” “Sure, but—” “And would there be a chance the designer might have used some of the same ideas, or maybe some of the same drawings, for both cars?” Alex frowned and sighed this time. “That’s not the point.” Wasn’t it? Izzy tried not to rub it in, just let her cousin stew on it. Yeah, so if the cars looked like they were related, that could mean the same person thought them up. Couldn’t it? Just like in creation. Only in creation it would be the same God who used the same kind of plans for the things—and the people—he made. Good example, Alex, she thought, and she tried to keep from smiling as they drove away from the fairgrounds. “Thanks for taking us to the derby,” she told her uncle John. “Maybe we should do it again next year.

college boys working to return to school down South; older advocates of racial progress with Utopian schemes for building black business empires; preachers ordained by no authority except their own, without church or congregation, without bread or wine, body or blood; the community "leaders" without followers; old men of sixty or more still caught up in post-Civil-War dreams of freedom within segregation; the pathetic ones who possessed nothing beyond their dreams of being gentlemen, who held small jobs or drew small pensions, and all pretending to be engaged in some vast, though obscure, enterprise, who affected the pseudo-courtly manners of certain southern congressmen and bowed and nodded as they passed like senile old roosters in a barnyard; the younger crowd for whom I now felt a contempt such as only a disillusioned dreamer feels for those still unaware that they dream -- the business students from southern colleges, for whom business was a vague, abstract game with rules as obsolete as Noah's Ark but who yet were drunk on finance. Yes, and that older group with similar aspirations, the "fundamentalists," the "actors" who sought to achieve the status of brokers through imagination alone, a group of janitors and messengers who spent most of their wages on clothing such as was fashionable among Wall Street brokers, with their Brooks Brothers suits and bowler hats, English umbrellas, black calfskin shoes and yellow gloves; with their orthodox and passionate argument as to what was the correct tie to wear with what shirt, what shade of gray was correct for spats and what would the Prince of Wales wear at a certain seasonal event; should field glasses be slung from the right or from the left shoulder; who never read the financial pages though they purchased the Wall Street Journal religiously and carried it beneath the left elbow, pressed firm against the body and grasped in the left hand -- always manicured and gloved, fair weather or foul -- with an easy precision (Oh, they had style) while the other hand whipped a tightly rolled umbrella back and forth at a calculated angle; with their homburgs and Chesterfields, their polo coats and Tyrolean hats worn strictly as fashion demanded. I could feel their eyes, saw them all and saw too the time when they would know that my prospects were ended and saw already the contempt they'd feel for me, a college man who had lost his prospects and pride. I could see it all and I knew that even the officials and the older men would despise me as though, somehow, in losing my place in Bledsoe's world I had betrayed them . . . I saw it as they looked at my overalls.

When Picasso painted his first cubist picture, he was twenty-six: all over the world several other painters of his generation joined up and followed him. If a sixty-year-old had rushed to imitate him by doing cubism at the time, he would have seemed (and rightly so) grotesque. For a young person's freedom and an old person's freedom are separate continents. "Young, you are strong in company; old, in solitude," wrote Goethe (the old Goethe) in an epigram. Indeed, when young people set about attacking acknowledged ideas, established forms, they like to do it in bands; when Derain and Matisse, at the start of the past century, spent long weeks together on the beaches of Collioure, they were painting pictures that looked alike, were marked by the same Fauve aesthetic; yet neither thought of himself as the epigone of the other—and indeed, neither was. In cheerful solidarity the surrealists saluted the 1924 death of Anatole France with a memorably foolish obituary pamphlet: "Cadaver, we do not like your brethren!" wrote poet Paul Eluard, age twenty-nine. "With Anatole France, a bit of human servility departs the world. Let there be rejoicing the day we bury guile, traditionalism, patriotism, opportunism, skepticism, realism and heartlessness!" wrote André Breton, age twenty-eight. "May he who has just croaked… take his turn going up in smoke! Little is left of any man: it is still revolting to imagine about this one that he ever even existed!" wrote Louis Aragon, age twenty-seven. I think again of Cioran's words about the young and their need for "blood, shouting, turbulence"; but I hasten to add that those young poets pissing on the corpse of a great novelist were nonetheless real poets, admirable poets; their genius and their foolishness sprang from the same source. They were violently (lyrically) aggressive toward the past and with the same (lyrical) violence were devoted to the future, of which they considered themselves the legal executors and which they knew would bless their joyous collective urine. Then comes the moment when Picasso is old. He is alone, abandoned by his crowd, and abandoned as well by the history of painting, which in the meantime had gone in a different direction. With no regrets, with a hedonistic delight (his painting had never brimmed with such good humor), he settles into the house of his art, knowing that the New is to be found not only up ahead on the great highway, but also to the left, the right, above, below, behind, in every possible direction from the inimitable world that is his alone (for no one will imitate him: the young imitate the young; the old do not imitate the old).

I am first affrighted and confounded with that forelorn solitude, in which I am plac'd in my philosophy, and fancy myself some strange uncouth monster, who not being able to mingle and unite in society, has been expell'd all human commerce, and left utterly abandon'd and disconsolate. Fain wou'd I run into the crowd for shelter and warmth; but cannot prevail with myself to mix with such deformity. I call upon others to join me, in order to make a company apart; but no one will hearken to me. Every one keeps at a distance, and dreads that storm, which beats upon me from every side. I have expos'd myself to the enmity of all metaphysicians, logicians, mathematicians, and even theologians; and can I wonder at the insults I must suffer? I have declar'd my disapprobation of their systems; and can I be surpriz'd, if they shou'd express a hatred of mine and of my person? When I look abroad, I foresee on every side, dispute, contradiction, anger, calumny and detraction. When I turn my eye inward, I find nothing but doubt and ignorance. All the world conspires to oppose and contradict me; tho' such is my weakness, that I feel all my opinions loosen and fall of themselves, when unsupported by the approbation of others. Every step I take is with hesitation, and every new reflection makes me dread an error and absurdity in my reasoning. For with what confidence can I venture upon such bold enterprises, when beside those numberless infirmities peculiar to myself, I find so many which are common to human nature? Can I be sure, that in leaving all established opinions I am following truth; and by what criterion shall I distinguish her, even if fortune shou'd at last guide me on her foot-steps? After the most accurate and exact of my reasonings, I can give no reason why I shou'd assent to it; and feel nothing but a strong propensity to consider objects strongly in that view, under which they appear to me. Experience is a principle, which instructs me in the several conjunctions of objects for the past. Habit is another principle, which determines me to expect the same for the future; and both of them conspiring to operate upon the imagination, make me form certain ideas in a more intense and lively manner, than others, which are not attended with the same advantages. Without this quality, by which the mind enlivens some ideas beyond others (which seemingly is so trivial, and so little founded on reason) we cou'd never assent to any argument, nor carry our view beyond those few objects, which are present to our senses. Nay, even to these objects we cou'd never attribute any existence, but what was dependent on the senses; and must comprehend them entirely in that succession of perceptions, which constitutes our self or person. Nay farther, even with relation to that succession, we cou'd only admit of those perceptions, which are immediately present to our consciousness, nor cou'd those lively images, with which the memory presents us, be ever receiv'd as true pictures of past perceptions. The memory, senses, and understanding are, therefore, all of them founded on the imagination, or the vivacity of our ideas.

When Oliver called time a few moments later, she’d beaten them all. But she’d beaten Mr. Pinter by only one bird. “It appears, Lady Celia, that you’ve won a new rifle,” the duke said graciously. “No,” she answered. They all stared at her. “It doesn’t seem sporting to win a challenge only because one of my opponents had a faulty firearm. Which we provided to him, by the way.” “Don’t worry,” Mr. Pinter drawled. “I won’t hold the fault firearm against you and your brothers.” “That’s not the point. This should be fair, and it isn’t.” “Then we’ll move forward,” Oliver said, “and let the servants flush the grouse again. Pinter can take one more shot. That’s probably all that the misfire delayed him by. If he misses, then you’ve won squarely. If he hits his target then it’s a tie, and we’ll decide a tie breaker.” “That seems fair.” She glanced over at Mr. Pinter. “What do you say, sir?” “Whatever my lady wishes.” His eyes met hers in a heated glance. She had the unsettling feeling that he referred to more than just the shooting. “Well, then,” she said lightly. “Let’s get on with it.” The beaters headed forward to flush the grouse, but either because of where the grouse had last settled or because of the beaters’ position, the birds rose farther away than was practical. “Damn it all,” Gabe uttered. “He won’t make a shot from here.” “You can ignore this one, and we’ll have them flushed again,” Celia said. But Mr. Pinter raised his gun to follow their flight. With a flash and the repugnant smell of black powder igniting, the gun fired and white smoke filled the air. She saw a bird fall. No, not one bird. He’d hit two birds with an impossible shot. Her breath lodged in her throat. She’d hit two with one shot a few times, due to how they clustered and how well the birdshot scattered, but to do it at such a distance… She glanced at him, astonished. No one had ever beaten her-and certainly not with such an amazing shot. Mr. Pinter gazed at her steadily as he handed off the gun to a servant. “It appears that I’ve won, my lady.” Her mouth went dry. “It does indeed.” Gabe hooted pleased at having escaped buying her a rifle. The duke and the viscount scowled, while Devonmont just looked amused as usual. All of that fell away as Mr. Pinter’s gaze dropped to her mouth. “Well done, Pinter,” Oliver said, clapping him on the shoulder. “You obviously more than earned a kiss.” For a moment, raw hunger flickered in his eyes. Then it was as if a veil descended over his face, for his features turned blank. He walked up to her, bent his head… And kissed her on the forehead. Hot color flooded her cheeks. How dared he kiss her last night as if she were a woman, and then treat her like a child in front of her suitors! Or worse, a woman beneath his notice! “Thank heavens that’s done,” she said loftily, trying to retain some dignity. The men all laughed-except Mr. Pinter, who watched her with a shuttered expression. As the other gentleman crowded round to congratulate him on his fine shot, she plotted. She would make him answer for every remark, every embarrassment of this day, as soon as she had the chance to get him alone. Because no man made a fool of her and got away with it.

Lark wrapped an arm around me and started to speak until Bailey’s startled voice interrupted us. A huge football player had her pinned against the wall and she was yelling for him to back off. Instead, he crowded her more while playing with her blonde hair. “Hey!” I yelled as Lark and I rushed over. Six four and wide shouldered, the guy was wasted and angry at the interruption. “Fuck off, bitches,” he muttered. Bailey clawed at his neck, but he had her pinned in a weird way, so she couldn’t get any leverage. While I was ready to jump on him in a weak attempt to save my friend, someone shoved the football player off Bailey. I hadn’t even seen the guy appear, but he stood between Bailey and the pissed jerk. “Fuck off, man,” the asshole said. “She’s mine.” “Nick,” Bailey mumbled, looking ready to cry. “He humped my leg. Crush his skull, will ya?” Nick frowned at Bailey who was leaning on him now. The football player was an inch or two bigger than Nick and outweighed him by probably fifty pounds. Feeling the fight would be short, the asshole reached for Bailey’s arm and Nick nailed the guy in the face. To my shock, the giant asshole collapsed on the ground. “My hero,” Bailey said, looking ready to puke. She caressed Nick’s biceps and asked, “Do you work out?” Running his hands through his dark wavy hair, Nick laughed. “You’re so wasted.” “And you’re like the Energizer Bunny,” she cooed. “My bro said you took a punch, yet kept on ticking.” Nick started to speak then heard the asshole’s friends riled up. I was too drunk to know if everything happened really quickly or if my brain just took awhile to catch up. The guys rushed Nick who dodged most of them and hit another. The room emptied out except for Nick, the guys, and us. I grabbed a beer bottle and threw it at one of the guys shoving Nick. When the bottle hit him in the back, the bastard glared at me. “You want to fight, bitch?” “Leave her alone,” Nick said, kicking one guy into the jerk looking to hit me. As impressive as Nick was against six guys, he was just one guy against six. A losing bet, he took a shot to the face then the gut. Lark grabbed a folding chair and went WWE on one guy. I was tossing beers in the roundabout direction of the other guys. Yet, Bailey was the one who ended the fight by pulling out a gun. “Back the fuck off or I’ll burn this motherfucking house to the ground!” she screamed then fired at a lamp. Everyone stopped and stared at her. When she noticed me wide-eyed, Bailey frowned. “Too much?” Grinning, I followed Lark to the door. Nick followed us while the assholes seemed ready to piss themselves. Well, except for an idiot who looked ready to go for Bailey’s gun. "Dude,” Nick muttered, “that’s Bailey Fucking Johansson. Unless you want to end up in a shallow grave, back the fuck off.” “What he said!” Bailey yelled, waving her gun around before I hurried her out of the door. The cold air sobered up Bailey enough for her to return the gun to her purse. She was still drunk enough to laugh hysterically as we reached the SUV. “Did you see me kill that lamp?” “You did good,” I said, groggy as my adrenaline shifted to nausea and the alcohol threatened to come back up on me. Nick walked us to the SUV. “Next time, you might want to wave the gun around before you get drunk and dance.” “Don’t tell me what to do,” Bailey growled, crawling into the backseat. Then, realizing he saved her, she crawled back to face him. “You were so brave. I should totally get you off as a thank you." “Maybe another time,” he said, laughing as she batted her eyes at him. “Are you guys safe to drive?” Lark nodded. “I’m sober enough to remember everything tomorrow. Trust me that there’ll be mocking.

… The most important contribution you can make now is taking pride in your treasured home state. Because nobody else is. Study and cherish her history, even if you have to do it on your own time. I did. Don’t know what they’re teaching today, but when I was a kid, American history was the exact same every year: Christopher Columbus, Plymouth Rock, Pilgrims, Thomas Paine, John Hancock, Sons of Liberty, tea party. I’m thinking, ‘Okay, we have to start somewhere— we’ll get to Florida soon enough.’…Boston Massacre, Crispus Attucks, Paul Revere, the North Church, ‘Redcoats are coming,’ one if by land, two if by sea, three makes a crowd, and I’m sitting in a tiny desk, rolling my eyes at the ceiling. Hello! Did we order the wrong books? Were these supposed to go to Massachusetts?…Then things showed hope, moving south now: Washington crosses the Delaware, down through original colonies, Carolinas, Georgia. Finally! Here we go! Florida’s next! Wait. What’s this? No more pages in the book. School’s out? Then I had to wait all summer, and the first day back the next grade: Christopher Columbus, Plymouth Rock…Know who the first modern Floridians were? Seminoles! Only unconquered group in the country! These are your peeps, the rugged stock you come from. Not genetically descended, but bound by geographical experience like a subtropical Ellis Island. Because who’s really from Florida? Not the flamingos, or even the Seminoles for that matter. They arrived when the government began rounding up tribes, but the Seminoles said, ‘Naw, we prefer waterfront,’ and the white man chased them but got freaked out in the Everglades and let ’em have slot machines…I see you glancing over at the cupcakes and ice cream, so I’ll limit my remaining remarks to distilled wisdom: “Respect your parents. And respect them even more after you find out they were wrong about a bunch of stuff. Their love and hard work got you to the point where you could realize this. “Don’t make fun of people who are different. Unless they have more money and influence. Then you must. “If someone isn’t kind to animals, ignore anything they have to say. “Your best teachers are sacrificing their comfort to ensure yours; show gratitude. Your worst are jealous of your future; rub it in. “Don’t talk to strangers, don’t play with matches, don’t eat the yellow snow, don’t pull your uncle’s finger. “Skip down the street when you’re happy. It’s one of those carefree little things we lose as we get older. If you skip as an adult, people talk, but I don’t mind. “Don’t follow the leader. “Don’t try to be different—that will make you different. “Don’t try to be popular. If you’re already popular, you’ve peaked too soon. “Always walk away from a fight. Then ambush. “Read everything. Doubt everything. Appreciate everything. “When you’re feeling down, make a silly noise. “Go fly a kite—seriously. “Always say ‘thank you,’ don’t forget to floss, put the lime in the coconut. “Each new year of school, look for the kid nobody’s talking to— and talk to him. “Look forward to the wonderment of growing up, raising a family and driving by the gas station where the popular kids now work. “Cherish freedom of religion: Protect it from religion. “Remember that a smile is your umbrella. It’s also your sixteen-in-one reversible ratchet set. “ ‘I am rubber, you are glue’ carries no weight in a knife fight. “Hang on to your dreams with everything you’ve got. Because the best life is when your dreams come true. The second-best is when they don’t but you never stop chasing them. So never let the authority jade your youthful enthusiasm. Stay excited about dinosaurs, keep looking up at the stars, become an archaeologist, classical pianist, police officer or veterinarian. And, above all else, question everything I’ve just said. Now get out there, class of 2020, and take back our state!

We encourage you to follow the changes occurring within your microbiota by participating in the American Gut Project. Although we are not involved in this crowd-funded science project, it is run by a team of well-respected scientists and has provided thousands of people with information about their microbiota. You can have your gut microbiota sequenced before and during your process of microbiota improvement to witness the changes to the new aspects of your diet and lifestyle. You will be provided with a report specifying the types of microbes that make up your microbiota and how it compares with others who have participated as well as to people living in developing regions of the world (Malawi and Venezuela). This information will not only allow a better view of your microbiota and how it compares with others, but will also contribute to the scientific understanding of these communities. To guide you in your journey of microbiota revitalization, we recommend submitting multiple samples—an initial sample to document where your microbiota started out, then one or more after you have made dietary and lifestyle adjustments in order to see how these changes are impacting your gut community over time. This will not only be informative but may also motivate you to keep improving the health of your microbiota.

Society is against the heart, because the heart lives through love. And love cannot be controlled and conditioned. The heart is basically rebellious. The heart always lives in the moment. It never repeats the old. The heart always responds to the present moment. This is why society is against the heart. Society disciplines the head, because the head functionslike a machine. Machines are never rebellious. They simply follow orders. They are obedient. Hence the state, the church and the establishment, the status quo, are interested in the head. Our heart is the door to allow existence to guide us – instead of being directed by our own ideas, attitudes and preconceived expectations of how life should be. The heart creates inconvenience for society and for the established order. The heart is spontaneous and never repeats the old. The head lives in the past, which is why the head is traditional and conventional.  The heart relates to unconditional love and acceptance both for ourselves and for other people.  The heart relates to qualities such as empathy, joy, acceptance, trust, intuition, understanding, compassion, playfulness, healing, friendship, sincerity and a sense of oneness in love. Love is not an exclusive relationship with another person; love is the quality that arises when we are in contact with our inner being, with our authentic self, withthe meditative quality within, with the inner silence and emptiness. This inner emptiness is experienced by others and is expressed on the outside as love. This love is not addressed to a specific person; it is a presence that surrounds a person like a fragrance. Love is perfect as it is. Love is enough unto itself. Love has to be understood. Love is the flight of your consciousness to higher realms beyond the body. Love is the fragrance of a rising consciousness. Love is like the fragrance of a flower. The moment you are overflowing with joy, a longing arises to share it. This sharing is love. Love is not something that you can get from somebody else, who has not attained to a state of joy. Everybody is asking to be loved, and pretending to love. You cannot love, because you don't know what consciousness is. You don't know the truth; you don't know the experience of the divine.  You don't know what love is, because you have not yet gone deeper in your consciousness. In this ignorance and blindness love does not grow. If you really want to know love, forget about love and remember meditation. Love is the defeat of all imposed rules and conditions. hence there is  a struggle between the individual who follows his heart and the collective who follows the imposed order. The individual who follows his heart has to be aware of this struggle, because he is moving towards the freedom of being himself. Being himself means that he is not going to be ruled by the collective, by the crowd. It means that now he will live according to his own heart, according to his own light. When he becomes independent, he will start feeling that he is  becoming one with the whole, one with the universal.  It is on the consciousness level of the heart that we begin to understand that we are not separated from life. We begin to understand that we are not small separate islands in a great ocean, but that life is one and that we all are small parts of the Whole. We begin to understand what is really important and meaningful in life. It is on the consciousness level of the heart that we begin to understand that life is about sharing, rather than hoarding. We begin to understand that life is about giving, rather than taking.

Roman soldiers were everywhere, patrolling the streets, standing guard over the temple in Jerusalem, reminding everybody of their conquest and power. There were a number of Jesus’s contemporaries who believed that the only proper response to this outrage was to pick up swords and declare war. Many in the crowds that followed Jesus assumed that he at some point would become one of those leaders, driving the Romans out of their land. But Jesus wasn’t interested. He was trying to bring Israel back to its roots, to its divine calling to be a light to the world, showing the nations just what the redeeming love of God looks like. And he was confident that this love doesn’t wield a sword.

When the Bishop Projectius brought the relics of St. Stephen to the town called Aquae Tibiltinae, the people came in great crowds to honour them. Amongst there was a blind woman, who entreated the people to lead her to the bishop who had the HOLY RELICS. They did so, and the bishop gave her some flowers which he had in his hand. She took them, and put them to her eyes, and immediately her sight was restored, so that she passed speedily on before all the others, no longer requiring to be guided." In Augustine's day, the formal "worship" of the relics was not yet established; but the martyrs to whom they were supposed to have belonged where already invoked with prayers and supplications, and that with the high approval of the Bishop of Hippo, as the following story will abundantly show: Here, in Hippo, says he, there was a poor and holy old man, by name Florentius, who obtained a living by tailoring. This man once lost his coat, and not being able to purchase another to replace it, he came to the shrine of the Twenty Martyrs, in this city, and prayed aloud to them, beseeching that they would enable him to get another garment. A crowd of silly boys who overheard him, followed him at his departure, scoffing at him, and asking him whether he had begged fifty pence from the martyrs to buy a coat. The poor man went silently on towards home, and as he passed near the sea, he saw a large fish which had been cast up on the sand, and was still panting. The other persons who were present allowed him to take up this fish, which he brought to one Catosus, a cook, and a good Christian, who bought it from him for three hundred pence. With this he meant to purchase wool, which his wife might spin, and make into a garment for him. When the cook cut up the fish, he found within its belly a ring of gold, which his conscience persuaded him to give to the poor man from whom he brought the fish. He did so, saying, at the same time, "Behold how the Twenty Martyrs have clothed you!" Thus did the great Augustine inculcate the worship of dead men, and the honouring of their wonder-working relics. The "silly children" who "scoffed" at the tailor's prayer seem to have had more sense than either the "holy old tailor" or the bishop. Now, if men professing Christianity were thus, in the fifth century, paving the way for the worship of all manner of rags and rotten bones;

He stood by Draupadi, who had lost her balance and fallen on the scorched earth, among the thorny bushes. Her shoulder-bones twitched as she lay with her lips pressed to the earth, her breath faint. He knelt down beside her. Withdrawing the hand that had shot forward to touch her shoulder, he called: ‘Draupadi!’ Draupadi’s exhausted form stirred. She sat up with an effort. Bhima saw with relief that her eyes, which had first wandered all around as if seeing nothing, were gradually becoming clearer. But he saw only disappointment reflected in them. Yudhishtira and Arjuna had not waited for her. No one had waited. He repeated, ‘I am here.’ Her eyes became hard, then grew moist. They followed those who had gone ahead, into the emptiness of the desert. She saw no one. The wind had erased even the footprints of those who had gone that way in search of eternal peace. She looked at Bhima, who stood bewildered, not knowing what to do for her. He saw the silent questions that crowded her eyes. Her lips moved. But he could not make out the words she managed to speak. He longed to know whether they expressed gratitude, or were a prayer, or whether they asked for forgiveness. Or were they a curse on those who had gone away? He waited for her lips to move again. A prayer took shape in his mind: say something, for the last time, say something. Just once. Once again, Draupadi’s tired head slipped down. Somewhere in front of them, could he hear the sound of the wheels of the heavenly chariot approaching to welcome Yudhishtira? Somewhere very far away? What he actually heard, however, was from the distant past. Chariot wheels rolling over palace courtyards, forest paths, the battlefield … Bhima sat down sorrowfully, waiting for her eyes to open, gazing steadily at her. Then he smiled.

The Primary Act. As they entered the cinema, Dr Nathan confided to Captain Webster, ‘Talbert has accepted in absolute terms the logic of the sexual union. For him all junctions, whether of our own soft biologies or the hard geometries of these walls and ceilings, are equivalent to one another. What Talbert is searching for is the primary act of intercourse, the first apposition of the dimensions of time and space. In the multiplied body of the film actress - one of the few valid landscapes of our age - he finds what seems to be a neutral ground. For the most part the phenomenology of the world is a nightmarish excrescence. Our bodies, for example, are for him monstrous extensions of puffy tissue he can barely tolerate. The inventory of the young woman is in reality a death kit.’ Webster watched the images of the young woman on the screen, sections of her body intercut with pieces of modern architecture. All these buildings. What did Talbert want to do - sodomize the Festival Hall? Pressure Points. Koester ran towards the road as the helicopter roared overhead, its fans churning up a storm of pine needles and cigarette cartons. He shouted at Catherine Austin, who was squatting on the nylon blanket, steering her body stocking around her waist. Two hundred yards beyond the pines was the perimeter fence. She followed Koester along the verge, the pressure of his hands and loins still marking her body. These zones formed an inventory as sterile as the items in Talbert’s kit. With a smile she watched Koester trip clumsily over a discarded tyre. This unattractive and obsessed young man - why had she made love to him? Perhaps, like Koester, she was merely a vector in Talbert’s dreams. Central Casting. Dr Nathan edged unsteadily along the catwalk, waiting until Webster had reached the next section. He looked down at the huge geometric structure that occupied the central lot of the studio, now serving as the labyrinth in an elegant film version of The Minotaur . In a sequel to Faustus and The Shrew , the film actress and her husband would play Ariadne and Theseus. In a remarkable way the structure resembled her body, an exact formalization of each curve and cleavage. Indeed, the technicians had already christened it ‘Elizabeth’. He steadied himself on the wooden rail as the helicopter appeared above the pines and sped towards them. So the Daedalus in this neural drama had at last arrived. An Unpleasant Orifice. Shielding his eyes, Webster pushed through the camera crew. He stared up at the young woman standing on the roof of the maze, helplessly trying to hide her naked body behind her slim hands. Eyeing her pleasantly, Webster debated whether to climb on to the structure, but the chances of breaking a leg and falling into some unpleasant orifice seemed too great. He stood back as a bearded young man with a tight mouth and eyes ran forwards. Meanwhile Talbert strolled in the centre of the maze, oblivious of the crowd below, calmly waiting to see if the young woman could break the code of this immense body. All too clearly there had been a serious piece of miscasting. ‘Alternate’ Death. The helicopter was burning briskly. As the fuel tank exploded, Dr Nathan stumbled across the cables. The aircraft had fallen on to the edge of the maze, crushing one of the cameras. A cascade of foam poured over the heads of the retreating technicians, boiling on the hot concrete around the helicopter. The body of the young woman lay beside the controls like a figure in a tableau sculpture, the foam forming a white fleece around her naked shoulders.

We’re talking about them as athletes, rather than some of the conversations we had in ’99: My god, who are these women? They’re kind of hot!” Julie Foudy said. After the team won in 1999, the players turned into one-of-a-kind heroes, pioneers, and role models overnight. Many people rooted for them as a larger statement about women in sports. But by 2015, the players of the national team were athletes that America grew to love simply as athletes. If fans were going to be jubilant about a victory in the 2015 World Cup final, it wouldn’t just be because of some deeper meaning or greater impact—it would be because fans knew these players and wanted them to win. It was evidenced by Alex Morgan’s almost 2 million followers on Twitter, Hope Solo’s autobiography becoming a New York Times bestseller, and Abby Wambach appearing in Gatorade television ads on heavy rotation. No longer did the players need to show up at schools and youth clinics to hand out flyers, like the 1999 team did. The word about the national team was already out. In the team’s three May 2015 send-off games, they sold out every match, drawing capacity crowds at Avaya Stadium, the StubHub Center, and Red Bull Arena. Consider what Foudy told reporters in 1999 after the World Cup win: “It transcends soccer. There’s a bigger message out there: When people tell you no, you just smile and tell them, Yes, I can.” By 2015? Players like Carli Lloyd were talking about world domination. It was all about the soccer—and that, in and of itself, was something special and powerful.

Jesus himself was so obviously a rebel and an anarchist. He spoke out against the state and the money lenders, and was clearly a threat to the Roman Empire. He was basically crucified for the crime of extremism! If some homeless vagabond (no disrespect to homeless vagabonds intended; I’ve been one myself!) were to appear on the scenes today, sharing Divine wisdom with the world, and gaining hoards of followers, he would soon be denounced by the church and locked up by the government. If he made the outrageous claim of being the unique son of God, they would probably have him institutionalised! Anyone who can draw a crowd is seen as a threat to the status quo, as history has shown that doing so, has always been one of the first steps to social change, so naturally it’s a practice that all tyrants rightly fear and seek to thwart,

It would’ve been really easy to blow off the question. I could’ve said that the neurodiverse crowd simply hadn’t shown up. Or I could’ve cited my own limited knowledge of such disabilities as the reason for a lack of diversity, and that likely would’ve ended the conversation. It also would have ended my blog’s premise of being a resource devoted to offering a platform for the underrepresented. Instead, I took a different tack. I posted the reader’s question publicly and asked for help. Soon after I did this, I received messages from other readers who had more experience with, and knowledge of, disabilities than I had. Through this influx of new information, I was able to reach out to a polyamorous blogger with Asperger’s syndrome. I got some letter-writing assistance from a partner who has some familiarity with Asperger’s, and I communicated the needs of the blog, and let this blogger do their thing. What I received from this blogger, was one of the most personal and informative entries in the blog’s history. Not only was the profile amazing, the author immediately followed up its publishing with a second entry that drove even deeper into the intersection of autism and polyamory. Had the self-identities questions been available then, the follow-up might not have been needed. Instead, that follow-up became the signpost that such a question was necessary. It would be added to the submission form the very next week. So, what happened in this situation, is that I gave up control of my platform, and opened it up to ideas outside of my own. As far as representation goes, the goals of my blog are clear, but I understand that I don’t have the tools to manage them. Not completely and not by myself. Had I kept my hands on the steering wheel, this bit of magic would never have occurred. Furthermore, I’d have lost the idea that my platform was welcoming to neurodiverse people or people with disabilities. I didn’t want to be the kind of privileged person who tells oppressed people what their version of diversity should look like. It’s the reason why I readily accept nominations for blog contributors. Everyone can have a hand in the creative process, in as much as it pertains to them. So, instead of trying to control the narrative, the pen was passed to those with lived experience to express themselves in the way that felt most authentic to them. In response, Poly Role Models became a more honest and welcoming resource, especially with the newly inspired question.

Bradford’s handlers blended into the crowd and passed out big signs and buttons and even those goofy Styrofoam hats, all with the same hip “BRADFORD FOR GOVERNOR” lettering. Every once in a while the interspersed handlers would break into applause, and the rest of the crowd would lazily follow suit. There was also a sprinkling of media and cable stations, local political correspondents who looked visibly pained by what they were doing, wondering what was worse: covering yet another canned political speech or losing a limb in a machinery mishap. Their expressions indicated a toss-up.

We learn about prophesying by watching Peter do it. His interpretation of the day’s events in light of Joel’s words offers an example of prophecy. More follows later in the chapter when he will explain to the crowd that the Holy Spirit comes from Jesus, the same One who was crucified, resurrected, and exalted. The coming of the Spirit announces Jesus’s ongoing presence within his followers, in their speech and activity. Peter’s brand of prophecy is truth telling. It is interpretation: naming the ways and places where God’s salvation is realized, where God’s presence and influence can be encountered. It is insisting that humanity’s existence and the life of God do not exist in separate planes; rather, they are intertwined, each a part of the other.

Who is your ideal target market? Be as specific as possible about all the attributes that may be relevant. What is their gender, age, geography? Do you have a picture of them? If so, cut out or print a picture of them when you think about and answer the following questions: • What keeps them awake at night, indigestion boiling up in their esophagus, eyes open, staring at the ceiling? • What are they afraid of? • What are they angry about? • Who are they angry at? • What are their top daily frustrations? • What trends are occurring and will occur in their businesses or lives? • What do they secretly, ardently desire most? • Is there a built-in bias in the way they make decisions? For example, engineers are exceptionally analytical. • Do they have their own language or jargon they use? • What magazines do they read? • What websites do they visit? • What’s this person’s day like? • What’s the main dominant emotion this market feels? • What is the ONE thing they crave above all else? These are not theoretical, pie-in-the-sky questions. They are key to your marketing success. Unless you can get into the mind of your prospect, all your other marketing efforts will be wasted

And then someone asks if Callum is as skilled in the bedroom as he is in the kitchen. That's when my blood turns to magma. I slam my hand on top of the metal countertop. "Listen the hell up!" My shout silences every last one of the vloggers. The high schooler looks on with a shocked expression and mutters, "Yes, ma'am." "My personal life isn't up for discussion. I'm also not interested in name-dropping any of you in a commercial when you've been harassing me and my customers every day since the festival. I'm here to cook and serve food, and you goddamn piranhas are crowding around my truck, making it impossible for my mother and me to serve our customers. Either get the hell out of the way so my customers can order, or else." There's silence, followed by soft mutters. A scrawny, white guy in the back of the crowd tucks his phone into his pocket and crosses his arms, stubborn written across his frown. "Or else what?" Leaning my head back, I puff out all the hot air pent up in my body. He's the pissant who asked about Callum's bedroom performance. I swipe a bottle of lemon-lime soda from the counter and give it a dozen of the most violent shakes I can manage. I stomp out of the truck and up to the offending vlogger. Even when I'm standing two inches from him, he has the audacity to smirk. But when I twist off the cap, a stream of soda smashes him square in the face. My frustration dissipates with each violent burst of carbonated liquid.

One by one the Essence Awards honorees were called onto the stage. First went civil rights leader Jesse Jackson, then movie director Spike Lee, followed by comedian Eddie Murphy, and then Dr. Benjamin S. Carson. Ben stood and walked forward to the stage. It was one of the most surreal moments of his life. He wondered how he belonged in the same category as those around him on the stage. It was hard for him to imagine that he, a pediatric neurosurgeon, was being publicly honored along with the most recognizable African American men and women in the country. As he stood onstage, staring out at the crowd, Ben thought about the path his life had taken. Who could have guessed that he, a poor black boy from a single-parent home in Detroit, would end up a brain surgeon? Certainly not those who had considered him the class dummy back in elementary school. Here he was, not just a brain surgeon, but a brain surgeon being honored for the work he had undertaken—experimental surgeries that gave children a chance at life.

But as he approached fifty, Kenny yearned to do something different. Someone told him that More Than Money—the same inheritors group Jeff Weissglass got involved with—was hiring an executive director. He landed the position and, in short order, discovered that his pregnant teens had at least one thing in common with these young heirs and heiresses: Society defined and stereotyped both groups by how much money they did or didn’t have. The foundations that funded adolescent pregnancy care assumed the girls were getting knocked up because they were poor, “which was not necessarily true,” Kenny says, whereas the inheritors were pegged as “entitled and spoiled and lazy—and there’s no basis for that.” The anti-inheritor bias proved so toxic that some of Kenny’s former colleagues shunned him after he took the new job. “They’re like, ‘What a sellout! What a cop-out! Why would you do that?’ ” he recalls. “What does it say about our culture that everyone wants to win the lottery in some way, shape, or form, and there’s a whole segment of our culture that hates people who win the big payout.” This is indeed a paradox. Oscar Mayer heir Chuck Collins gave away his $500,000 inheritance in 1986, when he was a young man. (Invested in the S&P 500, it would be worth about $14 million today.) He has since dedicated himself, through the Institute for Policy Studies, to educating the American public about inequality. His memoir, Born on Third Base, includes the following scene: Speaking to a crowd of about 350 people, he asks who among them feels rage toward the wealthiest 1 percent. Almost everyone raises a hand. He then asks, “How many of you wish you were in the wealthiest 1 percent?” They laugh, but again, almost everyone. “People are envious,” Kenny says. “And what you end up doing with envy is demeaning whoever it is that you envy, because they have what we think we deserve.” During his time at More Than Money, Kenny grew friendly with Paul Schervish, then the director of the Center on Wealth and Philanthropy, and when Schervish offered him the associate director job, Kenny jumped. He’d seen how inheritors grappled with their unearned fortunes. Now he wanted to better understand their parents. Havens was the numbers guy “and I was in charge of: ‘I’d like to know what these people are thinking, and nobody ever asks them.’ 

The man who follows the crowd will usually get no further than the crowd. The man who walks alone is likely to find himself in places no one has ever been.”—Alan Ashley-Pitt

Ah,” replied Shorenstein, “you’re worried? Listen. Did you ever go down to the wharf to see the Staten Island Ferry come in? You ever watch it, and look down in the water at all those chewing-gum wrappers, and the banana peels and the garbage? When the ferryboat comes into the wharf, automatically it pulls all the garbage in too. The name of your ferryboat is Franklin D. Roosevelt—stop worrying!” The Shorenstein rule no longer has quite the strength it had a generation ago, for Americans, with increasing education and sophistication, split their tickets; more and more they are reluctant to follow the leader. Politicians, of course, still look for a strong leader of the ticket; yet when they cannot find such a man, when it is they who must carry the President in an election rather than vice versa, they want someone who will be a good effective President, a strong executive, one who will keep the country running smoothly and prosperously while they milk it from underneath. In talking to some of the hard-rock, old-style politicians in New York about war and peace, I have found them intensely interested in war and peace for two reasons. The first is that the draft is a bother to them in their districts (“Always making trouble with mothers and families”); and the second is that it has sunk in on them that if an H-bomb lands on New York City (which they know to be Target A), it will be bad for business, bad for politics, bad for the machine. The machine cannot operate in atomic rubble. In the most primitive way they do not want H-bombs to fall on New York City—it would wipe out their crowd along with all the rest. They want a strong President, who will keep a strong government, a strong defense, and deal with them as barons in their own baronies. They believe in letting the President handle war and peace, inflation and deflation, France, China, India and foreign affairs (but not Israel, Ireland, Italy or, nowadays, Africa), so long as the President lets them handle their own wards and the local patronage.

With you scowling at everyone, no one will ask me to dance.” Chaol’s dark brows rose. “I’m not scowling at everyone.” Even as he said it, she spotted him frowning at a passing courtier who looked too long in Celaena’s direction. “Stop it!” she hissed. “No one will ever ask me to dance if you keep doing that!” He gave her an exasperated look and strode off. She followed him to the border of the dance floor. “Here,” he said, standing at the edge of the sea of swirling gowns. “If anyone wants to ask you to dance, you’re in plain sight.” From this spot she could also still make sure no feral beasts were about to rip into the crowd. But he didn’t need to know that. She glanced at him. “Would you like to dance with me?” He laughed. “No.” She looked at the marble floor, her chest tight. “You needn’t be so cruel.” “Cruel? Celaena, Perrington is just over there. I’m sure he’s not happy about you being here, so I wouldn’t risk drawing his attention any more than necessary.” “Coward.” Chaol’s eyes softened. “If he weren’t here, I would have said yes.” “I can easily arrange that, you know.

The two young boys raced along the sidewalk, twisting their way between passers-by, their eyes frantically glancing behind them at the large pursuing policeman. Suddenly Mr. Thorn, a large, burley man dressed in black blocked their way and took them both by the collars. “So there you are!” He snatched the apple quickly from James’ hand. “What have we here?” He was about to take a bite of it, when he saw the officer racing towards them. “It’s all right officer. I have the young scoundrels and I’ll make full restitutions for their thievery.” He quickly fished coins from his pocket and with a conning smile, put them in the hand of the frowning Policeman. “And a little extra for your trouble, my good man. It’s such a small crime and the criminals so . . . minor.” The burly policeman rocked back and forth considering and then grunted, after all it was Christmas. “Very well sir. I’ll give these to the Vendor but I catch either of you snatching again, it’s behind bars with you and a good strong workhouse. You got me!” Jonas glanced down at his worn out boots, his face red with shame. “Oh yes sir.” James followed suit and then glanced up into the gruff face of the law. “Sorry, we were just hungry!” Mr. Thorn smiled and tipped his hat to the Policeman, who shaking his head, sauntered away. Immediately Mr. Thorn slapped Jonas hard across the face, drawing blood from his nose and then smacked James on the head, crushing his cap. He snatched the apple from James’ hand and pocketed them both. “So here you two no-accounts are? I’ve been searching high and wide for the lot of you. I left you at this corner and I expected to find you right where I left ya!” He then snatched the cup from Jonas’ hand with a scowl. He poured the coins into his hand and his greedy eyes took in the meager profits. Jonas immediately stammered justification for their absence. “We-we found a better corner to beg at, Mr. Thorn. I think we done all right.” Mr. Thorn cleared his throat considering and then his boisterous laughter echoed. He put his big arms around the two young lads. “Well, you done fine for us boys! We needs the money! We’ll have to have you two young Sirs representing our fine establishment again tomorrow, I do believe.” He chuckled cruelly. “We’ve great charity in our hearts for you kiddies but a soulful heart won’t put bread and molasses on the table.” He greedily poured the coins into his coat pocket. Both lads coughed mischievously at mention of such charitable actions. Thorn eyed them both to see if they are making fun of him, which they were. Jonas cleared his throat. “A bit of a tickle.” Thorn growled and gruffly took hold of the boy’s arm. “I’d tickle you both with a whip if I thought you was funning with me! Now boys, you’ve roughed my gentle nature. You know that I has nothing but love for the lot of you. My big heart swells at the sight of each and every one of you little bastards . . . I mean kiddies. Shall we on home?” “Here Jamey lad, you hold the cup. Give us a song the two of you, to beg alms by. I think I’m in the mood for “Oh Come All Ye Faithful”, but make it sweet or there’s a lashing for the both of ya!” Jonas and James exchanged tortured looks. Together the young Nicholas boys sweetly began to sing the song, as they moved through the crowd. The Tall Toymaker followed them down the sidewalk, trying not to be observed by Thorn. ”And a villain enters the scene, an ugly villain at that!

TO JUDGE OR NOT TO JUDGE When they persisted in questioning Him, He stood up and said to them, “The one without sin among you should be the first to throw a stone at her.” John 8:7 HCSB The warning of Matthew 7:1 is clear: “Judge not, that ye be not judged” (KJV). Yet even the most devoted Christians may fall prey to a powerful yet subtle temptation: the temptation to judge others. But as obedient followers of Christ, we are commanded to refrain from such behavior. As Jesus came upon a young woman who had been condemned by the Pharisees, He spoke not only to the crowd that was gathered there, but also to all generations when He warned, “He that is without sin among you, let him first cast a stone at her” (John 8:7 KJV). Christ’s message is clear, and it applies not only to the Pharisees of ancient times, but also to us. Judging draws the judgment of others. Catherine Marshall Christians think they are prosecuting attorneys or judges, when, in reality, God has called all of us to be witnesses. Warren Wiersbe A TIMELY TIP To the extent you judge others, so, too, will you be judged. So you must, to the best of your ability, refrain from judgmental thoughts and words.

It is not hard to follow the 'WAY'..It is actually quite easy.. The difficult part is being yourself and doing your own thing.. Separating self from the blind masses & ignoring crowd criticism.. Go ahead to do what's right for you and let nothing at all stop you.. Let no judgment bother & allow no one to decide who you are,Never

Ken Wharfe In 1987, Ken Wharfe was appointed a personal protection officer to Diana. In charge of the Princess’s around-the-clock security at home and abroad, in public and in private, Ken Wharfe became a close friend and loyal confidant who shared her most private moments. After Diana’s death, Inspector Wharfe was honored by Her Majesty Queen Elizabeth II at Buckingham Palace and made a Member of the Victorian Order, a personal gift of the sovereign for his loyal service to her family. His book, Diana: Closely Guarded Secret, is a Sunday Times and New York Times bestseller. He is a regular contributor with the BBC, ITN, Sky News, NBC, CBS, and CNN, participating in numerous outside broadcasts and documentaries for BBC--Newsnight, Channel 4 News, Channel 5 News, News 24, and GMTV. It was a strange sensation watching her walking away by herself, with no bodyguards following at a discreet distance. What were my responsibilities here? I kept thinking. Yet I knew this area well, and not once did I feel uneasy. I had made this decision--not one of my colleagues knew. Senior officers at Scotland Yard would most certainly have boycotted the idea had I been foolish enough to give them advance notice of what the Princess and I were up to. Before Diana disappeared from sight, I called her on the radio. Her voice was bright and lively, and I knew instinctively that she was happy, and safe. I walked back to the car and drove slowly along the only road that runs adjacent to the bay, with heath land and then the sea to my left and the waters of Poole Harbour running up toward Wareham, a small market town, to my right. Within a matter of minutes, I was turning into the car park of the Bankes Arms, a fine old pub that overlooks the bay. I left the car and strolled down to the beach, where I sat on an old wall in the bright sunshine. The beach huts were locked, and there was no sign of life. To my right I could see the Old Harry Rocks--three tall pinnacles of chalk standing in the sea, all that remains, at the landward end, of a ridge that once ran due east to the Isle of Wight. Like the Princess, I, too, just wanted to carry on walking. Suddenly, my radio crackled into life: “Ken, it’s me--can you hear me?” I fumbled in the large pockets of my old jacket, grabbed the radio, and said, “Yes. How is it going?” “Ken, this is amazing, I can’t believe it,” she said, sounding truly happy. Genuinely pleased for her, I hesitated before replying, but before I could speak she called again, this time with that characteristic mischievous giggle in her voice. “You never told me about the nudist colony!” she yelled, and laughed raucously over the radio. I laughed, too--although what I actually thought was “Uh-oh!” But judging from her remarks, whatever she had seen had made her laugh. At this point, I decided to walk toward her, after a few minutes seeing her distinctive figure walking along the water’s edge toward me. Two dogs had joined her and she was throwing sticks into the sea for them to retrieve; there were no crowd barriers, no servants, no police, apart from me, and no overattentive officials. Not a single person had recognized her. For once, everything for the Princess was “normal.” During the seven years I had worked for her, this was an extraordinary moment, one I shall never forget.

We couldn’t stop following the news. Every ten seconds we refreshed our browsers and gawked at the headlines. Dully we read blogs of friends of friends of friends who had started an organic farm out on the Wichita River. They were out there pickling and canning and brewing things in the goodness of nature. And soon we’d worry it was time for us to leave the city and go. Go! To Uruguay or Morocco or Connecticut? To the Plains or the Mountains or the Bay? But we’d bide our time and after some months or years, our farmer friends would give up the farm and begin studying for the LSATs. We felt lousy about this, and wonderful. We missed getting mail. We wondered why we even kept those tiny keys on our crowded rings. Sometimes we would send ourselves things from the office. Sometimes we would handwrite long letters to old loved ones and not send them. We never knew their new address. We never knew anyone’s address, just their cross streets and what their doors looked like. Which button to buzz, and if the buzzers even worked. How many flights to climb, and which way to turn off the stairs. Sometimes we missed those who hadn’t come to the city with us— or those who had gone to other, different cities. Sometimes we journeyed to see them, and sometimes they ventured to see us. Those were the best of times, for we were all at home and not at once. Those were the worst of times, for we inevitably longed to all move here or there, yet no one ever came— somehow everyone only left. Soon we were practically all alone. Soon we began to hate the forever cramping of our lives. Sleeping on top of strangers and sipping coffee with people we knew we knew but couldn’t remember where from. Living out of boxes we had no space to unpack. Soon we named the pigeons roosting in our windowsills; we worried they looked mangier than the week before. We heard bellowing in the apartments below us and bedsprings creaking in the ones above. Everywhere we saw people with dogs and wodnered how they managed it. Did they work form home?Did they not work? Had they gone to the right schools? Did they have connections? We had no connections. Our parents were our guarantors in name only; they called us from their jobs in distant, colorless, suburban office parks and told us we could come home anytime, and this terrified us always. But then came those nights, creeping up on us while we worked busily in dark offices, like submariners lost at sea, sailing through the dark stratosphere in our cement towers. We’d call each other to report: a good thing happened, a compliment had been paid, a favor had been appreciated, an inch of ground had been gained. We wouldn’t trade those nights for anything or anywhere. Those nights, we remembered why we came to the city. Because if we were really living, then we wanted to hear the cracking in our throats and feel the trembling in our extremities. And if our apartments were coffins and our desks headstones and our dreams infections— if we were all slowly dying — then at least we were going about that great and terrible business together.

Distinguish yourself I mentioned Daniel in the previous chapter. The scripture says he had an excellent spirit. As a teenager, he was brought out of Judah into Babylon. The king had all these young men in training and the best of them--the smartest, strongest, and most talented--would be chosen as the next leaders. They had a certain diet for them to eat and certain programs for them to follow. But Daniel had made a vow to God to always honor Him. The Babylonians worshiped idols. Daniel was respectful, but he wouldn’t eat the king’s fancy foods. He didn’t just go along with what everyone else was doing. He made the more excellent choice. Daniel 6:3 says, “Daniel so distinguished himself by his exceptional qualities that the king planned to put him over the whole kingdom.” Notice it doesn’t say: “God distinguished him and he got promoted.” It says Daniel distinguished himself. The message translation says, “Daniel completely outclassed the others.” That’s what happens when, number one, you honor God and, number two, you have an excellent spirit. You don’t compromise. You don’t just go with the flow and do what everyone else is doing. Even if everyone else is late, everyone else cuts corners, and everyone else is undisciplined, you should do as Daniel did and go the extra mile. Make the choice to be excellent. The scripture goes on to say Daniel was ten times smarter than the other young men. He had incredible wisdom and understanding. He could interpret dreams and visions. When you have an excellent spirit, God will give you unprecedented favor, creativity, and ideas so that, like Daniel, you will stand out in the crowd. In humility, you will outclass those who don’t honor God. My question is: Are you distinguishing yourself and not waiting for God to do it? Are you going the extra mile? Are you doing more than you have to? Are you improving your skills? Examine your life. We all have areas in which we can strive for excellence, whether it’s how we treat people, how we present ourselves, or how we develop our skills. Don’t let something small keep you from the big things God wants to do. You are called to be a cut above. You have excellence on the inside. It’s who you are. Now do your part and be disciplined to bring out your excellence. If you’ll have this spirit of excellence, God will breathe in your direction and cause you to stand out. You’ll look up and be more creative, more skilled, more talented, and wiser with more ideas. I believe and declare that like Daniel, you will outperform, you will outclass, and you will outshine, and God will promote you and set you in a place of honor. You can, you will.

The child bounded onto the bed, landing on all fours, her round face wreathed in a smile. “Hein nei nan-ne-i-cut?” “What is your name?” Hunter translated, tousling the imp’s hair as he hunkered beside the bed. “Loh-rhett-ah, eh? Tohobt Nabituh, Blue Eyes.” To Loretta, he said, “Warrior’s daughter, To-oh Hoos-cho, Blackbird.” Blackbird giggled and glanced at her grandmother, who stood watching from across the room. “Loh-rhett-ah!” Loretta scooted toward the head of the bed to press her back against the taut leather wall. The little girl followed, reaching out with a small brown hand to lightly touch the flounces on Loretta’s bloomers. Loretta stared at her. At last, a Comanche she didn’t detest on sight. She was tempted to grab hold of her and never let go. Loretta guessed her to be about three years old, possibly four. While Blackbird satisfied her curiosity about Loretta and examined her form head to toe, Hunter carried on an unintelligible conversation with his mother. From the gestures he made, Loretta guessed he was relating that his captive refused to eat or drink and that her voice had returned. A look of concern flashed across the older woman’s dark face. Hunter rose and thumped the heel of his hand against his forehead, rolling his eyes toward the smoke hole above the firepit. “Ai-ee!” Woman with Many Robes crossed the packed grass-and-dirt floor and leaned forward to peer at Loretta. After babbling shrilly for several seconds, all the while waving her spoon, she crooned, “Nei mi-pe mah-tao-yo,” and placed a gentle hand on Loretta’s hair. “My mother says the poor little one must have no fear.” Woman with Many Robes cast her son a suspicious glance. When it became apparent that he planned to say no more, she brandished her spoon at him. With great reluctance he cleared his throat, eyed the people crowding the doorway, and said, in a very low voice, “You will have no fear of me, eh? If I lift my hand against you, I will be a caum-mom-se, a bald head, and she will thump me with her spoon.” He hesitated and looked as if he found it difficult not to smile. “She will make the great na-ba-dah-kah, battle, with me. And in the end, she will win. She is one mean woman.

There are no exact duplicates in nature. Each human is unique. When we seek to be like the next person, we lose autonomy. Failure often is the result of following the crowd. If the character of the person we are following lacks strength, honesty, and courage, that person’s weaknesses can become ours. Conversely, following someone who exhibits those attributes reinforces one’s own resolve and character.

In light of this evidence, Bryan suggests that we should embrace nouns more thoughtfully. “Don’t Drink and Drive” could be rephrased as: “Don’t Be a Drunk Driver.” The same thinking can be applied to originality. When a child draws a picture, instead of calling the artwork creative, we can say “You are creative.” After a teenager resists the temptation to follow the crowd, we can commend her for being a non-conformist. When we shift our emphasis from behavior to character, people evaluate choices differently. Instead of asking whether this behavior will achieve the results they want, they take action because it is the right thing to do. In the poignant words of one Holocaust rescuer, “It’s like saving somebody who is drowning. You don’t ask them what God they pray to. You just go and save them.

I think about this when I watch those frantic, overdressed evangelists on television, raving and promising people power. Then people in the crowd, in a mindless acquiescence to an altered state of consciousness—wanting so desperately to get the power that they’ll do anything the speaker suggests—fall over in a faint. It’s a sad situation when people want the power more than they want the Person. No one on earth can have the power of Jesus Christ to do what He did, and anybody who promises otherwise is lying. God granted the power of Jesus Christ only to the apostles and those who followed in the apostolic age to establish His messiahship. You will never have the power to heal the sick or raise the dead, walk on water, or cast out demons. But anyone can be saved who believes in Him.

Fascism rarely makes a dramatic entrance. Typically, it begins with a seemingly minor character—Mussolini in a crowded cellar, Hitler on a street corner—who steps forward only as dramatic events unfold. The story advances when the opportunity to act comes and Fascists alone are prepared to strike. That is when small aggressions, if unopposed, grow into larger ones, when what was objectionable is accepted, and when contrarian voices are drowned out. Soon enough, the government that silences a media outlet finds muffling a second easier. The parliament that outlaws one political party has a precedent for banning the next. The majority that strips a particular minority of its rights doesn’t stop there. The security force that beats protesters and gets away with it doesn’t hesitate before doing so again, and when repression helps a dictator in country A to extend his hold on power, the rulers in country B embark on a parallel road. Before too long, Mussolini’s prescription has been followed and once again, feather by feather, the chicken is plucked.

Mardi Gras in Cuba was one of the most uninhibited festivals I have ever witnessed. Although I do not condone the criminal elements that existed behind the festive atmosphere, I dove into the sweeping pleasures without guilt. At my age, life was to be lived, and live it I did! Most of the people surrounding me, on the packed streets of Havana, came from the United States. It also seemed that half of the Miami Police Force was there for these unrestrained festivities. Perhaps the excesses I witnessed are to be criticized, but it was all fun and well beyond my imagination. Everything was new and extremely exciting at the time. The many beautiful girls, who were said to have been exploited, certainly were as caught up in the euphoria as we were and enjoyed the moment every bit as much as we did. The decorated cars and beautiful floats with girls and guys waving, were followed by people dancing to the loud Latin beat. The jubilant parade wound its way along the coastal route to the Avenida Maceo, having started from the wide boulevard Calle G or Avenida de los Presidentes. Crowds of tourists and other revelers laughed and cheered. Smaller, but every bit as intense, were celebrations on other main streets such as Calle Neptuno. Everyone had a great time, and thanks to our officers, even our available time ashore was extended by an hour. I don’t think that it was abused by anyone, but the next day we were all tired and nursing hangovers.

Cast him into the darkness outside, where there will be wailing and grinding of teeth. (Matthew 22:13) How crowded is heaven? How about hell? Theologians have debated this question for centuries. Some have taught that everyone (or almost everyone) will get to heaven. Others have argued that only a few will be saved. Who is right? No one really knows. Whatever the answer is, today’s Gospel reading makes one thing clear: heaven isn’t a matter of who is worthy or unworthy. It’s a matter of who accepts God’s invitation and who rejects it. Throughout the Gospels, we see Jesus using exaggeration to make his point. He doesn’t really want us to cut off our hands or pluck out our eyes (Matthew 5:29-30). He is doing a similar thing in today’s passage by telling such an extreme story. But there is always a point to these exaggerations: we will all face a final judgment, and it’s risky to remain indifferent or to treat his invitation lightly. Where do you stand? Have you done your own risk-reward analysis? Take some time today to think about it. Whether you believe heaven is for the few or the many, the risk of being kept away from it is too great to ignore.  The good news is that none of us has to take that risk! God didn’t mean for it to be hard for us to accept his invitation to eternal life. He hasn’t set out a daunting obstacle course for us to master before he will admit us to heaven. All he wants us to do is to believe that Jesus has saved us and to try our best to follow him. So when you wake up every day, tell the Lord, “Jesus, I believe you are my Savior and Lord. I accept your invitation. I don’t want anything to keep me away from you today.” And every evening before you go to sleep, tell him, “Lord, I’m sorry for the ways I failed you. Give me your grace to do better tomorrow.” It’s that simple. “Jesus, I accept your invitation. I want to be with you both now and forever.

Sir, I think you’d better come with me,” the guard said, grabbing James by the elbow. James wrenched it free and demanded Aaron’s room number again. And again. And again. The guard shouted, the receptionist shouted, James shouted; the emergency room crowd took a sudden interest in the latest celebrity gossip in their magazines. “Hey!” A woman’s bark from down the hall pierced the commotion. “Whoever’s disturbing my peaceful environment of calm and healing is gonna get popped in the nose! And I just got a manicure! Now who’s causing all . . . ?” The short woman with a black beehive of hair and flushed cheeks matching her scrubs spotted James over the top of her thick, silver-rimmed glasses. Her lips pursed. “Listen, Deena,” James said, “I don’t know where you found this candy striper, but she won’t tell me where Aaron is. And I’m trying to explain to the nice big officer here that—” “Save it,” Deena said, cutting him off. Her cheeks faded to the same color white as her lab coat. “They’re back here.” She flicked her head down the hall and held up a hand to the guard. “He’s fine, Trevor; I got him.” “You sure?” The guard inflated, ready to pounce if the head ER nurse gave the order. “Yes, I’m sure. But I’ll call you if there’s a problem.” Deena raised one black eyebrow and scowled at James as he approached. “Won’t I, Mr. McConnell?” His plastic cleats left a trail of baseball field dirt for the guard to follow. He was in no mood for a reprimand. “Just tell me where he is.

Who am I?? I'm a person who was scammed by somebody and who scammed people - First! (Don't worry that's my past! Everyone have such past do they??) I'm the guy who was punched and kicked in School when we are talking about this (This reminds me for some films like Monk - check out he in school (his past!)) I'm the guy who follow the crowd, what I found was horrible that I went in a place where most people play the games which other play like "League of Legends" - outside and home all they talking about this game which one round takes 60 minutes. I'm now 2016 year in school and still listening about the football what has happen, who has played, who has won, who has won privious round, which is the best team and I'm sure that I'm genius because of listening this discussion. I can say it from here.... I'm just ironic, I don't like football, logicaly I don't like to listen => so I don't like to watch why?? You must find out!

One cannot examine the actions of the Secret Service on November 22, 1963, without concluding that the Service stood down on protecting President Kennedy. Indeed, the 120-degree turn into Dealey Plaza violates Secret Service procedures, because it required the presidential limousine to come to a virtual stop. The reduction of the president’s motorcycle escort from six police motorcycles to two and the order for those two officers to ride behind the presidential limousine also violates standard Secret Service procedure. The failure to empty and secure the tall buildings on either side of the motorcade route through Dealey Plaza likewise violates formal procedure, as does the lack of any agents dispersed through the crowd gathered in Dealey Plaza. Readers who are interested in a comprehensive analysis of the Secret Service’s multiple failures and the conspicuous violation of longstanding Secret Service policies regarding the movement and protection of the president on November 22, 1963, should read Vince Palamara’s Survivor’s Guilt: The Secret Service and the Failure to Protect. The difference in JFK Secret Service protection and its adherence to the services standard required procedures in Chicago and Miami would be starkly different from the arrangements for Dallas. Palamara established that Agent Emory Roberts worked overtime to help both orchestrate the assassination and cover up the unusual actions of the Secret Service in the aftermath. Roberts was commander of the follow-up car trailing the presidential limousine. Roberts covered up the escapades of his fellow secret servicemen at The Cellar, a club in downtown Ft. Worth, where agents, some directly responsible for the safety of President Kennedy during the motorcade, drank until dawn on November 22. He also ordered a perplexed agent Donald Lawton off the back of the presidential limousine while at Love Field, thus giving the assassins clearer, more direct shots and more time to get them off. Also, although Roberts recognized rifle fire being discharged in Dealey Plaza, he neglected to mobilize any of the agents under his watch to act. To mask the inactivity of his agents, Roberts, in sworn testimony, falsely increased the speed of the cars (from 9–11 mph to 20–25 mph) and the distance between them (from five feet to 20–25 feet).85 No analysis of the Secret Service’s actions on the day of the assassination can be complete without mentioning that Secret Service director James Rowley was a former FBI agent and close ally of FBI Director J. Edgar Hoover, as well as a crony of Lyndon Johnson. Hoover was one of Johnson’s closest associates. The FBI Director would take the unusual step of flying to Dallas for a victory celebration in 1948 when Johnson illegally stole his Senate seat through election fraud. Johnson and Hoover were neighbors in the Foxhall Road area of the District of Columbia. Hoover’s budget would virtually triple during the years LBJ dominated the appropriations process as Senate Majority Leader. Rowley was a protégé of the director and one of the few men who left the FBI on good terms with Hoover. Rowley’s first public service job in the Roosevelt administration was arranged for him by LBJ. The neglect of assigning even one Secret Service agent to secure Dealey Plaza, as well as cleaning blood and other relatable pieces of evidence from the presidential limousine immediately following the assassination, seizing Kennedy’s body from Parkland Hospital to prevent a proper, well-documented autopsy, failing to record Oswald’s interrogation—all were important pieces of the assassination deftly executed by Rowley.

Most of the crowd spread their garments on the road, and others cut branches from the trees and spread them on the road. And the crowds that went before him and that followed him shouted, “Hosanna to the Son of David!…” —Matthew 21:8–9 (RSV) PALM SUNDAY: REMAINING FAITHFUL It’s graduation day at the University of Pittsburgh. It’s thrilling, watching the young men and women I’ve taught go forth and do all of the world’s work, but there’s a nagging disquiet. Like many weighty truths, their education is accompanied by an equally weighty lie. I’ve told my students they’re unique and capable of wonderful things (true); I didn’t warn them of the attendant difficulties that lay ahead. I’ve long stopped betting on their futures. Who am I to tell them about the odds of a successful life, the weird dance of hard work and good luck, the slings and arrows of outrageous fortune? Luckily, today is filled with smiles, flowing robes, hugs, funny hats. In ancient times such celebrations would be marked by palm fronds, like Jesus’ entrance into Jerusalem. And then is no different from now, where celebration can suddenly turn to trepidation, where young lives quickly discover that speaking the truth may lead to trouble, betrayal, or worse. But today they’ll throw their hats into the air with faith in the future. And when asked, I’ll pose with them for photos. Years from now they’ll wonder about the teacher with the gray hair and wan, anxious smile, who looks as if he might be praying. Lord, we often praise You one day, then betray You the next. Let us overcome our fickle nature and be faithful companions to You and our brothers and sisters. —Mark Collins Digging Deeper: Mt 21:1–11

I could imagine a hot day. I could imagine a number of curious people spontaneously following a young man of great wisdom, a young man rumored to wield power over the mysterious afflictions they saw every day in their villages. They are not sure where they are going, and once the young man stops to speak, they find themselves on the other side of the Sea of Galilee, the nearest town now very far away. Many are feeling hunger pangs, uncertain of why they have come so far. What will they do? One of the young man's friends arrives, unexpectedly bearing food. The people are happy and relieved, and among them talk circulates of the surprising tenderness with which the wise young man hands out victuals to the people, few of whom he knows well. Eventually, the story is written down. Years go by, then decades, and in this time the crowd increases from fifty to five hundred to five thousand. The unexpected arrival of the follower bearing food vanishes from the telling. An event experienced by its participants in miraculous terms is transformed into a miraculous story. The core of the story remains the same: the hungry were fed when they were not expecting to be, and the young man who fed them do so of his own volition. You could base a code of ethics on a single act of unexpected munificence, and perhaps even fashion from it a crude if supple morality, but you would not have a cosmology, or anything close to one, and cosmologies were what most people craved.

was surprised by how quickly I was forgotten, how calm the waters were, as soon as I paddled out of the center of the evangelical right-wing whitewater. From one day to the next, I went from daily calls to be on some TV show, or be on the radio, or to be a participant in this or that symposium, march, seminar, or publishing venture, to blessed silence. It was a relief. It also confirmed what I already knew: that evangelicalism is not so much a religion as a series of fast-moving personality cults. As soon as a leader steps aside, or is shoved aside, or stumbles, the crowd looks for the next man or woman to briefly follow. There is always a bigger show down the street, another even better Bible-study leader or congregation to try, another hot author/guru to read, another trend, from speaking in tongues to giving homeschooling a try. And most evangelicals spend a good portion of their time wandering from church to church, from leader to leader, even from one radio and TV personality to another, in the same way that when I was a teen I’d switch my loyalty from one rock band to another. It’s all about who is “hot.” In

I have a very happy announcement to make,” he said, and the blood drained from Emma’s face. “Miss Emma Chalmers and I will be married before the summer’s out.” Emma sucked in her breath and closed her eyes as a murmur of speculation moved through the crowd. This was followed by a burst of somewhat hesitant applause, and while the women held back, fanning themselves, the men pushed forward to shake Fulton’s hand. Emma felt as though she might throw up. God knew, Fulton was used to getting his own way, no matter what objections might be raised, but this time he’d gone too far. He came to her like a conquering hero and steered her toward the door. “Come now, Emma, dear,” he said through his teeth, his hand tight on her elbow. “It’s time we were alone together.” Fury mingled with the bile burning the back of Emma’s throat. “You will go back up there, Mr. Whitney, and explain that you were only joking. There will be no wedding!” His fingers bit into her flesh, and again she saw that hostile wraith move in the depths of his eyes. “I’ve had one humiliation already today,” he said, pulling her along like a half-wit who couldn’t be expected to find her own way. “And I will not suffer another.” Emma

Oh, Amy,” Gwen exclaimed, “I was waiting forever for you and Father Christmas. I’ve missed all the fun and I’ve had to hold this wretched onion to my ear for the last half hour. I don’t think it’s helped the ache one bit.” She waved the offending object under Nigel’s nose. “Good Lord,” he said. “That’s ghastly. No child should be subjected to such hideous torture.” When Gwen giggled, Nigel wisely tapped the side of his nose. “I think it’s time to do away with it, don’t you agree, Miss Gwen?” “Yes!” She bounced on the bed again. “Someone is clearly feeling better,” Amelia said. “All the more reason to get rid of the beastly thing,” Nigel said, taking the onion. When he strode to the window, Gwen tumbled out of bed to follow, impatiently squirming when Amelia insisted she put on her robe and slippers. By the time they joined Nigel he’d raised the sash, letting in a blast of winter air. “Father Christmas, what are you doing?” Gwen asked. “Getting rid of this barbaric vegetable. Never could stand the blasted things, anyway.” He tossed it out the window. Gwen shrieked with laughter, and she and Amelia crowded next to Nigel to peer down to the street. A man in a greatcoat was bending down to retrieve his hat from the ground, where it had apparently been knocked by the onion. He looked up and began to berate them in a loud voice. Both Amelia and Gwen burst into hoots. “Hush,” Nigel said, pulling them inside. “If he hears us laughing, he’ll pound on the door and demand to see your aunt. Then we’ll be in a tremendous pickle.” “But you’re Father Christmas,” Gwen said. You can do anything you want.” Nigel appeared much struck. “Very true, my dear. If the bounder challenges our right to hurl vegetables, I’ll run him through with a stake of Christmas holly.” “Who knew Father Christmas was so desperate a character,” Amelia said, trying to control her laughter. Their

Perfect Rest Come to Me, all you who labor and are heavy-laden and overburdened, and I will cause you to rest. [I will ease and relieve and refresh your souls.] MATTHEW 11:28 AMP One day the crowds pushed against Jesus as He taught. So instead of allowing them to push Him into the deeper waters of the Sea of Galilee lapping at His feet, He got into one of the fishing vessels His disciples owned. When the evening came, He asked His disciples to take Him to the other side of the lake. So they did. While the majority of the crowd couldn’t follow Him, a few did who had boats. Jesus, tired from the day’s teaching, healing, and casting out demons, went to the back of the boat and fell asleep. Even when a severe storm blew up, He slept on. Finally, afraid the huge waves would swamp the ship, the disciples woke Jesus with their shouting: “Teacher, don’t You care that we’re going to drown?” Jesus woke, heard the disciples’ fear, and rebuked the wind and waves, and they instantly calmed. This is the kind of rest the Lord desires to give to His children when He said, “Come to Me, all you who labor and are heavy-laden and overburdened.” When we go to Him for rest, He eases, relieves, and refreshes our souls. He gives the best kind of refreshment we could ever wish for. Father, please remove the burden that weighs me down and give the rest that eases, relieves, and refreshes my soul.

committees work best when they harness and combine the unique insights of every member. To that end, chairmen might do several things. First, they should follow Mr Kahneman’s advice, and have every participant note their views in advance. Second, they should pick at random who will speak first. This would not prevent anchoring, but would at least stop any one individual from repeatedly dominating. Alternatively, members could be called on in reverse order of seniority (justices in America’s Supreme Court used to vote this way). Finally, they should encourage and reward disagreement, to offset the personal costs of discord. Given the time and energy invested in meetings, the returns to running them better are high. And if calling a meeting required more effort from the person convening it, workers might find their calendars a little less crowded.

And they'll follow you?' asked one of Forest's aides. 'They'll follow anyone who feeds them,' said Jurand. 'Especially if he points them in the direction of home.

Be good to everyone who becomes attached to us; cherish every friend who is by our side; 카톡☛vk369☚ 〓 라인☛dpp3w☚ 홈피는 친추로 연락주세요 #구구정구입 #구구정구매 *⁀➷♥ 카톡 : vk369 #구구정판매 *⁀➷♥ 라인 : dpp3w #구구정처방 #구구정가격 #구구정후기 #구구정약효 #구구정효과 #구구정효능 #구구정파는곳 #구구정팝니다 #구구정삽니다 #구구정사는곳 #구구정사용법 #구구정거래처 #구구정구입방법 #구구정구매방법 #구구정지속시간 #구구정정품구입 #구구정정품구매 #구구정정품판매 #구구정복용법 #구구정부작용 #구구정약국 구구정 인터넷구입 구구정 20mg 가격 구구정 구입방법 구구정 지속시간 구구정 5mg 효과 구구정 시알리스 구구정 처방 가격 구구정 매일복용 love everyone who walks into our life.It must be fate to get acquainted in a huge crowd of people... I feel, the love that Osho talks about, maybe is a kind of pure love beyond the mundane world, which is full of divinity and caritas, and overflows with Buddhist allegorical words and gestures, but, it seems that I cannot see through its true meaning forever... Maybe, I do not just “absorb” your love; but because the love overpowers me and I am unable to dispute and refuse it... Do you know? It’s you who light up my life! And I stubbornly believe that such love can only be experienced once in my life. Because of love, we won’t be lonely anymore; because of yearning, we taste more loneliness. Stay hungry, stay foolish. Innovation distinguishes between a leader and a follower. Your time is limited, so don't waste it living someone else's life. Design is not just what it looks like and feels like. Design is how it works. We're here to put a dent in the universe. Otherwise why else even be here? The only way to do great work is to love what you do. If you haven't found it yet, keep looking. Don't settle. Being the richest man in the cemetery doesn't matter to me ... Going to bed at night saying we've done something wonderful... that's what matters to me. I want to put a ding in the universe. Quality is more important than quantity. One home run is better than two doubles. Remembering that I'll be dead soon is the most important tool I've ever encountered to help me make the big choices in life. When I do well in the exam, I will show my paper to my parents, they are so happy to see me do well in the exam. I want to be happy all the time. But I have put so much pressure on myself. One day, my parents tell me that they don’t care how I do well in the exam, they just want me to be happy. I know I should relax myself and be happy.

Revelation has been within us since the origin of the World. Let us not, indeed, be mistaken: since the origin of the world, all possibilities and all future ideas have been in existence, as seeds of potential. It is, therefore, not to the future that it is necessary to look for revelation but the power of our memory. The poet of the enlightened land who conceived in very ancient times the symbol of the Earthly Paradise: God saying, after Adam had touched the Tree of Science, “He has become like one of us, knowing good and evil”—which is to say, the for and the against, the androgynous idea—“now we must make sure that he does not touch the Tree of Life and live forever”, thus condemning man to material labor; was several thousand years ahead, not only of his own time, but of ours. Humankind, as a whole, cannot follow the fulgurant course of an Idea; its progress is slower and “forward thinkers”—precursors—have to have the patience to wait until everyone else’s ideas have caught up with theirs: a patience often difficult for the thinker who, after being madly elevated, must return to his point of departure and, estranged by what he has seen, feels like a foreigner visiting his own world. The usefulness of precursors. Is it necessary to conclude that these forward thinkers, these bold recognitions, are useless? Quite the contrary, for it is in bringing superhuman heroes to life, imagining the reality of facts whose prototypes remain latent in the world of ideas, that poets and researchers construct the frame of the world. Their exceptional follies of today will become the banality of tomorrow, and the crowd will eventually hasten to take the presently-accessible steps which they are carving out in the clouds—and that crowd, in its blind course, will have been upraised without knowing it. Without changing position, the opposition of yesterday becomes the reaction of tomorrow, the exception becomes the law in its turn; only the Idea is immutable through its successive incarnations, its changes of material form: the relativities, in a word, that we call Life. It is for us to extract the substance from the shadow and seize the eternal element of things.

The day he is found out, O’Brien is herded by a dumbfounded crowd to the Shinto torii gate that marks the entrance to our campus. Avery is in tears, something none of us could have imagined. Before passing through the torii, O’Brien stops and addresses all of us: “Hey, I’m sorry for fucking you over. You’re my friends and my family because I don’t have any other friends or family. If you consider what I’ve gained by enabling so many proxies to function undetected, and thereby so many eluders to successfully elude—that is, nothing—versus what I’ve lost—everything—you’ll understand that only one thing could justify that appalling cost-benefit analysis. That thing is belief. I believe in what the eluders are doing, I believe in their right to do it, and the force of my belief more than compensates for the fact that acting on it will cost me everyone and everything I love. I have no regrets, even now,” O’Brien concludes, “much as I will miss you.” And then he walks out through the torii gate. The chaos that follows this revelation takes many forms and strains. An inquiry begins into whether the man who made that speech was really O’Brien, or whether the real O’Brien was kidnapped by eluders and animated holographically beside the torii gate using gray grabs from the collective to capture his workplace tones and gestures and speech. Another hypothesis has it that the eluders somehow breached O’Brien’s skull with a weevil—a burrowing electronic device that can interfere with thought—and were controlling his behavior and speech from afar. It is difficult to disprove either of these theses, and I owe it to trusted typicals who persuade me of their unlikelihood on two bases: 1) Such actions would entail the use of the very invasive technologies the eluders abhor and are trying to elude. 2) Interventions like these are beyond the eluders’ technological range; they simply could not pull them off.

Roper shrugged, cleared his throat and then swallowed the phlegm. ‘Never liked fish anyway.’ ‘Just pick it up,’ she muttered. ‘Throw it in a damn bin.’ He looked at her for a few seconds, licked his bottom lip, and then turned towards the river and walked away, leaving it there. Jamie stared at it, weighing up whether to pick it up and prove Roper right, or to leave it and admit to herself that it wasn’t that important. She didn’t like the idea of touching something that had been in his mouth, so she left it and followed him. This morning, they did have bigger fish to fry. Whether Roper liked them or not. There was a police cordon set up around the area and three squad cars and an ambulance parked at odd angles on the street. It ran parallel to the water, with a pavement separating the road from the grassy bank that led down to the body.  A bridge stretched overhead and iron grates spanned the space between the support struts, stopping debris from washing into the Thames. It looked like the body had got caught on one and then dragged to shore.  Some bystanders had gathered on the bridge and were looking down, at a loss for anything else to do than hang around, hoping for a look at a corpse.  Jamie dragged her eyes away from them and looked around. The buildings lining the river were mostly residential. Blocks of apartments. No wonder the body had been seen quickly.  There were six uniformed officers on scene, two of whom were standing guard in front of the privacy tent that had been set up on the bank. It looked like they’d fished the body out onto the grass. Jamie was a little glad she didn’t have to wade into the water.  To the right, a man in his sixties was being interviewed by one of the officers. He was wrapped in a foil blanket and his khaki trousers were still soaked through. Had he been the one to pull the body out? It took a certain kind of person to jump into a river to help someone rather than call it in. Especially in November. That made three officers. She continued to search. She could see another two in the distance, checking the river and talking to pedestrians. The conversations were mostly comprised of them saying the words, ‘I can’t tell you that, sorry,’ to people who kept asking what had happened in a hundred different ways. Jamie was glad her days of crowd control were over. She’d been a uniformed officer for seven years. The day she’d graduated to plainclothes was one of the happiest of her life. For all the shit her father did, he was one hell of a detective, and she’d always wanted to be one — minus the liver cirrhosis and gonorrhoea, of course. She was teetotal. The sixth officer was filling out a report and talking to the paramedics. If the victim had washed up in the river in November then there would have been nothing they could do.

There aren’t many worse feelings than being lonely in a crowded room. We have never lived in a more connected world, yet loneliness is only increasing. We as a society must look at the value of these connections; a thousand Instagram followers aren’t worth as much as one person who you can communicate honestly and openly with, at least in my opinion.

Louis began the colony’s assembly by saying, “Fellow penguins, as we meet this challenge—and we definitely will—it is more important than ever to remember who we really are.” The crowd looked blankly at him. “Tell me, are we penguins who deeply respect one another?” There was silence until someone said, “Of course.” Then others said, “Yes.” NoNo was in the middle of the audience trying to figure out what scheme was afoot. It was not obvious yet, which he did not like. Louis continued. “And do we strongly value discipline?” “Yes,” said a dozen or so of the elderly birds. “And do we have a strong sense of responsibility, too?” It was hard to argue with that. It had been true for generations. “Yes,” many now agreed. “Above all, do we stand for brotherhood and the love of our young?” A loud “Yes!” followed. The Head Penguin paused. “And tell me . . . are these qualities that say who we are and what we care about linked to a large piece of ice?” When some not particularly bright birds, caught up in the yes-yes cadence, were again about to say yes, Alice shouted, “NO!

Our Dutch hostess—or rather, the woman we are hoping will host us once we show up on her doorstep—is known to everyone but me. And though I had been warned about Johanna Hoffman’s friendliness and large dogs, there is no way to be truly prepared for either. When the door to her canal house opens, three dogs that look as though they each weigh more than I do spill out, followed by a plump, bright-faced woman in a pink dress that matches the bows around each dog’s neck. When she sees Felicity, she screams. In spite of not having anything in her hands, I swear she somehow still drops a vase. She throws her arms around Felicity, squeezing her so hard she nearly lifts her off the ground. “Felicity Montague, I thought you were dead!” “Not dead,” Felicity says. One of the dogs tries to wedge itself between the two of them, tail wagging so furiously it makes a thumping drumbeat against the door frame. A second snuffles its nose against my palm, trying to flip my hand onto the top of its head in an encouragement to pet. “It’s been years. Years, Felicity, I haven’t heard from you in years.” She takes Felicity’s face in her hands and presses their foreheads together. “Hardly a word since you left! What on earth are you doing here? I can’t believe it!” She releases Felicity just long enough to turn to Monty and throw open her arms to him. “And Harold!” “Henry,” he corrects, the end coming out in a wheeze as she wraps him in a rib-crushing hug. The dog gives up nudging my hand and instead mashes its face into my thigh, leaving a trail of spittle on my trousers. “Of course, Henry!” She lets go of him, turns to me, and says with just as much enthusiasm, “And I don’t know who you are!” And then I too am being hugged. She smells of honey and lavender, which makes the embrace feel like being wrapped in a loaf of warm bread. “This is Adrian,” Felicity says. “Adrian!” Johanna cries. One of the dogs lets out a long woof in harmony and the others take up the call, an off-key, enthusiastic chorus. She releases me, then turns to Felicity again, but Felicity holds up a preemptive hand. “All right, that’s enough. No more hugs.” She brushes an astonishing amount of dog hair off the front of her skirt, then says brusquely, “It’s good to see you, Johanna.” In return, Johanna smacks her on the shoulder. “You tell me you’re going to Rabat with some scholar and then you never come back and I never hear a single word! Why didn’t you write? Come inside, come on, push the dogs out the way, they won’t bite.” As we follow her into the hallway and then the parlor, she’s speaking so fast I can hardly understand her. “Where are you staying? Wherever it is, cancel it; let me put you up here. Was your luggage sent somewhere? I can have one of my staff collect it. We have plenty of room, and I can make up the parlor for you, Harry—” “Henry,” Monty corrects, then corrects himself. “Monty, Jo, I’ve told you to call me Monty.” She waves that away. “I know but it always feels so terribly glib! You were nearly a lord! But I’m happy to set you up down here so you needn’t navigate the stairs on your leg—gosh, what have you done to it? Your lovely Percy isn’t here, is he? Though we’ll have to do something so the dogs don’t jump on you in the night. They usually sleep with Jan and me, but they get squirrely when we have company. One of Jan’s brokers from Antwerp stayed with us last week and he swears he locked the bedroom door, but somehow Seymour still jumped on top of him in the middle of the night. Poor man thought he was being murdered in his bed. Please sit down—the dogs will move if you crowd them.

Knott County was riven by the terrible “Knott County War,” which raged for many years between the followers of “Cap” Hays and Clabe Jones. Hays had been a cavalry captain in the Confederate army and Jones a pro-Union, guerilla leader. When these two strong willed men resumed the war in Knott County most of the population enlisted in one faction or the other and in a pitched battle at McPherson Post Office (which later became Hindman, the county seat) a half-dozen men were shot to death. Old Clabe Jones was renowned in song as a “booger,” little less evil than the devil himself. When he was not feuding with the followers of “Cap” Hays he warred with “Bad John” Wright, his neighbor in Letcher County. This mountain baron was an ex-Confederate who was captured during the war and imprisoned in Ohio. He escaped and thereafter acquired a small fortune by repeatedly enlisting in the Union Army for the bounties which were paid. With his roll of “Yankee greenbacks” he returned to his Rebel unit, where he remained until the war ended. He and Hays were eventually able to decimate the Jones crowd and bring this war, at least, to a close.

This “miraculous man”—Johannes Gensfleisch zur Laden zum Gutenberg—was nearing sixty years of age. He had been born in Mainz, a town on the banks of the Rhine River with a population of six thousand, sometime in the mid- to late 1390s. Little is known about his early life, or, for that matter, about his middle or later years either. He moved 110 miles upstream along the Rhine to Strasbourg sometime around the late 1420s, probably as an exile following municipal disorders in Mainz that pitted the middle-class guildsmen against the upper class, to which Gutenberg’s family belonged. A good deal of what is known about him comes from his various legal scrapes. In the first of these, in 1437, he was sued for a breach of his promise to marry a woman named Ennelin zu der Yserin Tür (Ennelin of the Iron Gate); he was also sued for defamation by one of her witnesses, a shoemaker whom Gutenberg called “a miserable wretch who lived by lying and cheating.” Gutenberg was forced to pay the shoemaker compensation for the slander but appears to have avoided marriage to Ennelin.4 By this time he was a member of Strasbourg’s guild of goldsmiths, supporting himself by polishing gemstones and, together with a partner named Hans Riffe, manufacturing pilgrims’ mirrors in anticipation of the crowds coming to view the famous and sacred relics exposed every seven years at Aachen, such as the swaddling clothes of Jesus and the robe of the Virgin. These mirrors were used by pilgrims according to the religious practice of the day, capturing and “retaining” the divine reflection of these holy relics, after which they were proudly worn on the return journey as badges. The “miraculous man,” Johannes Gutenberg.

The Black Death, or bubonic plague, was first seen in Asia but in 1346 it reached the shore of the Black Sea; soon, merchants from Italy carried the disease home. The disease broke out in October 1347 in Messina and infected the entire peninsula by April of the following year. When it arrived in Paris in 1348, there were 800 people a day dying from the disease. The front lines of the plague’s progress were the cities, those growing, thriving, crowded centers of population. To put the number of deaths in perspective, by 1351, the population had been devastated; it was the equivalent of what the numbers would be if everyone in California, Texas, Illinois, New York, Pennsylvania, and Florida had died. It would take 150 years for the population to return to its former numbers. The loss of life led to the loss of labor and scarcity of food. The ones who were most affected by this, the peasantry, were desperate.

Perhaps she stood in the street attracted by the crowd, and, as she listened to our Saviour’s talk, it seemed to hold her fast. She had never heard a man speak after that fashion, and when he spoke of abounding mercy, and the willingness of God to accept as many as would come to him, then the tears began to follow each other down her check; and when she listened again to that meek and lowly preacher, and heard him tell of the Father in heaven who would receive prodigals and press them to his loving bosom, then her heart was fairly broken, she relinquished her evil traffic, she became a new woman, desirous of better things, anxious to be freed from sin. But she was greatly agitated in her heart with the question, could she, would she, be really forgiven ? Would such pardoning love as she had heard of reach even to her? She hoped so, and was in a measure comforted. Her faith grew, and with it an ardent love. The Spirit of God still wrought with her till she enjoyed a feeble hope, a gleam of confidence; she believed that Jesus of Nazareth was the Messiah , that he had appeared on earth to forgive sins, and she rested on him for the forgiveness of her sins, and longed for an opportunity to do him homage, and if possible to win a word direct from his mouth... and I have already derived such benefit from him that I love him better than all besides; I love him as my own soul... Now, when she came to the door, the Saviour was reclining at his meat, according to the Oriental custom, and his feet were towards the door; for the Pharisee had but little respect for Christ , and had not given him the best and innermost place at the feast ; but there he lay with his uncovered feet towards the door, and the woman, almost unperceived, came close to him, and, as she looked and saw that the Pharisee had refused him the ordinary courtesy of washing his feet, and that they were all stained and travel-worn with Lis long journeys of love, she began to weep, and the tears fell in such plenteous showers that they even washed his feet. Here was holy water of a true sort. The crystal of penitence falling in drops, each one as precious as a diamond. Never were feet bedewed with a more precious water than those penitent eyes showered forth. Then, unbinding those luxurious tresses, which had been for her the devil’s nets in which to entangle souls, she wiped the sacred feet therewith. Surely she thought that her chief adornment, the crown and glory of her womanhood, was all too worthless a thing to do service to the lowest and meanest part of the Son of God. That which once was her vanity now was humbled and yet exalted to the lowest office; she made her eyes a ewer and her locks a towel. “Never,” says bishop Hall, “was any hair so preferred as this ; how I envy those locks that were graced with the touch of those sacred feet.” There a sweet temptation overtook her, “I will even kiss those feet, I will humbly pay reverence to those blessed limbs.” She spake not a word, but how eloquent were her actions ! better even than psalms and hymns were these acts of devotion. Then she bethought her of that alabaster box containing perfumed oil with which, like most Eastern women, she was wont to anoint herself for the pleasure of the smell and for the increase of her beauty, and now, opening it, she pours out the costliest thing she has upon his blessed feet. Not a word, I say, came from her; and, brethren, we would prefer a single speechless lover of Jesus, who acted as she did, to ten thousand noisy talkers who have no gifts, no heart, no tears. As for the Master, he remained quietly acquiescent, saying nothing, but all the while drinking in her love, and letting his poor weary heart find sweet solace in the gratitude of one who once was a sinner, but who was to be such no more.

that he was about to black out and he was glad: at that moment there was nothing he wanted more than oblivion. CHAPTER 36 Even though he was following the news closely on the radio, Dinu had trouble understanding exactly what was under way in northern Malaya. The bulletins mentioned a major engagement in the region of Jitra but the reports were inconclusive and confusing. In the meantime, there were other indications of the way the war was going, all of them ominous. One of these was an official newspaper announcement listing the closing of certain post offices in the north. Another was the increasing volume of southbound traffic: a stream of evacuees was pouring down the north–south highway in the direction of Singapore. One day, on a visit to Sungei Pattani, Dinu had a glimpse of this exodus. The evacuees seemed to consist mainly of the families of planters and mining engineers. Their cars and trucks were filled with household objects—furniture, trunks, suitcases. He came across a truck that was loaded with a refrigerator, a dog and an upright piano. He spoke to the man who was driving the truck: he was a Dutchman, the manager of a rubber plantation near Jitra. His family was sitting crowded in the truck’s cab: his wife, a newborn baby and two girls. The Dutchman said he’d managed to get out just ahead of the Japanese. His advice to Dinu was to leave as soon as possible—not to make the mistake of waiting until the last minute. That night, at Morningside, Dinu told Alison exactly what the Dutchman had said. They looked at each other in silence: they had been over the subject several times before. They knew they had very few choices. If they went by road, one of them would have to stay behind—the estate’s truck was in no shape to make the long journey to Singapore and the Daytona would not be able to carry more than two passengers over the

It was obvious that the violence was a protest. It made sense that it would be: that football matches were providing an outlet for frustrations of a powerful nature. So many young people were out of work or had never been able to find any. The violence, it followed, was a rebellion of some kind—social rebellion, class rebellion, something. I wanted to know more. I had read about the violence and, to the extent that I thought about it, had assumed that it was an isolated thing or mysterious in the way that crowd violence is meant to be mysterious: unpredictable, spontaneous, the mob. My journey from Wales suggested that it might be more intended, more willed. It offered up a vision of the English Saturday, the shopping day, that was different from the one I had known: that in the towns and cities, you might find hundreds of police, military in their comprehensiveness, out to contain young, male sports fans who, after attending an athletic contest, were determined to break or destroy the things that were in their way. It was hard to believe. I repeated the story of my journey to friends, but I was surprised by how unsurprised they were. Some acted as if they were disgusted; others were amused; no one thought it was anything extraordinary. It was one of the things you put up with: that every Saturday young males trashed your trains, broke the windows of your pubs, destroyed your cars, wreaked havoc on your town centres. I didn’t buy it, but it seemed to be so. In fact the only time I felt that I had said something surprising was when I revealed that, although I had now seen a football crowd, I had never been to an English football match. This, it seemed, was shocking.

It takes a special brand of courage to forge a path against a marching crowd. We may live in a democracy of majority rule, but one of our most important founding ideals was to confer legal protection on those unafraid to buck popular sentiment with contrarian voices. Dissent can sometimes be uncomfortable, but it is vital in a democracy. Our nation would never have thrived without the determination of those who were fearless in their beliefs, even when those beliefs were severely out of step with the popular mood and those in power. And in moments like the present, when our government has become erratic and threatens our constitutional principles, dissent is doubly necessary to resist a slide into greater autocracy. I grew up in a segregated and bigoted world in dire need of dissenting voices. My parents, teachers, friends, and acquaintances mostly accepted the status quo without question, and I have come to learn that most people, in most times, tend to follow the herd. That is why our First Amendment is so important. Free speech must be protected so that we can hear from those who challenge our beliefs. And a free and independent press is essential for bringing dissenting opinions to the national conversation.

By early afternoon the Carpathia had passed the last of the ice and could begin to pick up speed, but at 4:00 p.m its engines were stopped. Father Anderson then appeared on deck in his clerical garb, followed by Carpathia crewmen carrying four corpses sewn into canvas bags. These were the bodies of two male passengers, one fireman, and one seaman, that had been brought aboard from the lifeboats. Each of the canvas bags in turn was laid on a wide plank and covered with a flag. As the words “Unto Almighty God we commend the soul of our brother departed, and we commit his body to the deep” were read aloud, the bodies were tipped into the sea one at a time. A large crowd stood nearby with heads bared. The canvas bags had been weighted so that the bodies would fall feet first but one of them struck the water flat. A Carpathia passenger wrote that he would never forget the sound of that splash. One of those buried at sea was first-class passenger William F. Hoyt, the heavy man who had been pulled into Boat 14 and died shortly thereafter. When May Futrelle learned that a large man had been lifted into one of the lifeboats, she questioned the crew of Boat 14 but soon realized that the man they described could not have been her husband. She also heard that Archibald Gracie had been pulled under with the ship and worked up her courage to ask him if he had suffered as he was being dragged down. Gracie reassured her that if he had never come up, he would have had no more suffering, giving May some comfort that perhaps Jacques had not endured an agonizing death. That afternoon Charles Lightoller had a serious talk with the three other surviving officers, Pitman, Boxhall, and Lowe, about what lay ahead. It was agreed that their best hope for escaping what Lightoller called “the inquisition” that awaited in New York was to immediately board the Cedric, scheduled to sail for Liverpool on Thursday. Their case was taken to Bruce Ismay who sent a message to Philip Franklin suggesting that the Cedric be held for the Titanic’s crew and himself. Ismay also asked that clothes and shoes be put on board for him. The cable was signed “Yamsi,” his coded signature for personal messages.

THE GREAT DEATH I stood at the back of the funeral room. Very still. Black dress. Black coat. It’s cold. Purposely alone. Ears closed. Not wanting to hear the tirade of sweet lies. Did they not know you were already dead? I think they did. They walk with the dignity of a funeral crowd into the tea room. I can see them chatting happily through the window. “What a fantastic guy he was. Cheese or meat sandwich?” I sit outside, next to you. No one can see. No one bothers to look. Sinking to fresh earth, I ask you why you did that to yourself. Why did you cling to that which fed you a slow poison? Why did you betray that which was guard to your soul? There is no reply. The words get taken by the chill wind. You cry in your sleep. The tears never see the light of day. The sadness is not this death. You are not even dead. You are just over there. The sadness is the other death – the death that doesn’t end. The one that follows behind, ever present with its grey, hollow touch. Walk a bit further. There is a different land not far away. The people in it have the magic to break the icy fingers of the great death. I heard that you don’t even have to pay. However, you have to find their door. It is only found by those who pay the other price.

he was reveling in the possibilities inherent in selling a car that behaved like a fighter jet. “Yeah, it’s mad,” he continued, with a dimpled grin. And then he added, “In the option selection, you’ll be able to choose three settings: Normal, Sport, and Insane.” A ripple of laughter washed over the crowd. Then, as if to reassure himself as much as everyone else: “It will actually say ‘Insane.’” He hunched his shoulders forward and laughed. Videos posted by people who had experienced “Insane Mode” during test rides at the event appeared on YouTube the next day. Invariably, the accompanying commentary was littered with expletives and other delighted expressions of shock as the car’s spine-straightening acceleration took effect. In the weeks and months that followed, more reaction videos appeared and spread, with one especially spicy compilation coming to accrue more than ten million views. Insane Mode could be seen as more than just a product feature, more than just a marketing gimmick. It would be the mind-set required to fend off the short-sellers of Tesla’s stock, traditional automakers, political opponents, and an increasingly nervous oil industry. It represented the intensity of fervor needed to win the public over to electric cars. And it was a statement about the velocity of innovation required to transition the world to sustainable energy before the planet’s climate changes beyond repair. Even as a feature for a luxury motor vehicle, though, Insane Mode was audacious in both intent and implication.

These televised scenes grew dark and violent. Roaring and exploding as private cops and militias fired into crowds of young families; some still tiny and in diapers. “All too often,” came the narrator’s voice again, “Adults try to silence those who have seen what their leaders have been trying to hide. “Children learn very early that it is not socially acceptable to speak the truth. “Just play the game, they are told, just try to get along with how things have to be. “Life is just that way.” On the screen, children, many of them dressed in rags, had gathered in small, desperate knots behind The Walls. Begging for food, or for the simple right to speak, as PolitiChurch bullies fired into their small and loose clusters. Children fell. Bleeding. Moaning, blinded, crippled, or dead. Many of them weeping from the teargas. “Life is just that way,” came the voice again.......... Even there though, not every cop felt quite clear in his conscience. While some took aim even at cameras and film crews threatening to expose their militarized thuggery, others held their fire. Or maybe shot into the sky. The world was breaking apart into factions. No one could just turn his back on something like this. The repercussions from this kind of violence followed troubled souls even into their sleep. They would have to take a stand. Somebody had to do something.' From 'The Soul Hides in Shadows

Jesus had set out with the Twelve, but they were gradually joined by an ever-increasing crowd of pilgrims. Matthew and Mark tell us that as he was leaving Jericho there was already “a great multitude” following Jesus (Mt 20:29; Mk 10:46). An incident occurring on this final stretch of the journey increases the expectation of the one who is to come and focuses the wayfarers’ attention upon Jesus in an altogether new way. Along the path sits a blind beggar, Bartimaeus. Having discovered that Jesus is among the pilgrims, he cries out incessantly: “Jesus, Son of David, have mercy on me!” (Mk 10:47). People try to calm him down, but it is useless, and finally Jesus calls him over. To his plea, “Master, let me receive my sight”, Jesus replies, “Go your way; your faith has made you well.” Bartimaeus could see again, “and he followed [Jesus] on the way” (Mk 10:48-52). Now that he could see, he became a fellow pilgrim on the way to Jerusalem. The Davidic theme and the accompanying Messianic hope now spread to the crowd: Was it possible that this Jesus, with whom they were walking, might actually be the new David for whom they were waiting? As he made his entrance into the Holy City, had the hour come when he would reestablish the Davidic kingdom? The preparations that Jesus makes with his disciples reinforce this hope. Jesus comes from Bethphage and Bethany to the Mount of Olives, the place from which the Messiah was expected to enter. He sends two disciples ahead of him, telling them that they will find a tethered donkey, a young animal on which no one has yet sat. They are to untie it and bring it to him. Should anyone ask by what authority they do so, they are to say: “The Lord has need of it” (Mk 11:3; Lk 19:31). The disciples find the donkey. As anticipated, they are asked by what right they act; they give the response they were told to give—and they are allowed to carry out their mission. So Jesus rides on a borrowed donkey into the city and, soon afterward, has the animal returned to its owner. To today’s reader, this may all seem fairly harmless, but for the Jewish contemporaries of Jesus it is full of mysterious allusions. The theme of the kingdom and its promises is ever-present. Jesus claims the right of kings, known throughout antiquity, to requisition modes of transport (cf. Pesch, Markusevangelium II, p. 180). The use of an animal on which no one had yet sat is a further pointer to the right of kings. Most striking, though, are the Old Testament allusions that give a deeper meaning to the whole episode.

If you are planning to paint something just for this event, paint it in the theme of the party and if you can, incorporate something subtle about the company in the painting. We often do this, and when we do, it entices the company to want to buy the painting. If it’s a “shy” crowd, get them interested. Some crowds are fun and lively, but others can be tough. If you find yourself in a group where you’re feeling invisible and no-one’s coming to see your work, then put yourself out there and draw them in. After all, that’s what you were hired to do—to entertain and be an addition to the event. To engage the guests at an event, be very friendly and smile and ask: “What do you think of the painting?” “Are you enjoying the party?” “Where are you from?” Or Drew’s personal favorite, “Hey, you want to finish this painting for me?” A little humor helps in every situation!

Readers and audiences on the plains were seldom impressed by outbursts of emotion or violent conflicts or sudden calamities. They supposed that the artists who presented such things had been beguiled by the noises of crowds or the profusions of shapes and surfaces in the foreshortened landscapes of the world beyond the plains. The plainsman’s heroes, in life and in art, were such as the man who went home every afternoon for thirty years to an unexceptional house with neat lawns and listless shrubs and sat late into the night deciding on the route of a journey that he might have followed for thirty years only to arrive at the place where he sat—or the man who would never take even the one road that led away from his isolated farmhouse for fear that he would not recognise the place if he saw it from the distant vantage points that others used.

Navia is one of the leading scholars of ancient Cynicism, yet for all their wide-ranging and detailed scholarship, his writings are not simply academic, but glow with the passionate conviction of a believer. Ancient Cynicism is not for Navia an object of “scientific” curiosity only. It is important for him as the closest approximation to the true ethical philosophy, and the salutary outlook that we in our technological culture now need most. One idea that surfaces regularly in Navia’s work is the fear that contemporary human beings have become too dependent – on a system that creates and then panders to unnecessary desires and that increasingly establishes itself as the sole reality. Worse, this system of endless acquisition and consumption harbours terrible violence, both to the natural environment whose dwindling resources support it, and to human beings who are progressively dehumanized, continuously pumped with ideas, beliefs and desires from the outside, and blinded by the swirling typhos of media images, advertisements, plastic celebrities and political cant. The only solution is to wage “war” on this system, like an Antisthenes or Diogenes, and thus not in the spirit of mere renunciation. For Navia, the true Cynic criticizes out of a deep moral idealism, and the interpretation of ancient Cynicism as wholly negative is itself a sad reflection on our own moral impoverishment. We have, Navia argues through his scholarship, taken too little thought of the wisdom of the ancient Cynics: live simply, scorn unnecessary desires, do not follow the slavish crowd but speak the truth clearly in righteous war against untruth and, most of all, cultivate the virtue of philanthrōpia and learn to love others now, for it is from this that everything else will follow.

The attitude of rising mass movements toward the family is of considerable interest. Almost all our contemporary movements showed in their early stages a hostile attitude toward the family, and did all they could to discredit and disrupt it. They did it by undermining the authority of the parents; by facilitating divorce; by taking over the responsibility for feeding, educating and entertaining the children; and by encouraging illegitimacy. Crowded housing, exile, concentration camps and terror also helped to weaken and break up the family. Still, not one of our contemporary movements was so outspoken in its antagonism toward the family as was early Christianity. Jesus minced no words: “For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man’s foes shall be they of his own household. He that loveth father or mother more than me is not worthy of me: and he that loveth son or daughter more than me, is not worthy of me.”14 When He was told that His mother and brothers were outside desiring to speak with Him He said: “Who is my mother? and who are my brethren? And he stretched forth his hand toward his disciples, and said, Behold my mother, and my brethren!”15 When one of His disciples asked leave to go and bury his father, Jesus said to him: “Follow me; and let the dead bury their dead.”16 He seemed to sense the ugly family conflicts His movement was bound to provoke both by its proselytizing and by the fanatical hatred of its antagonists. “And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death.”17 It is strange but true that he who preaches brotherly love also preaches against love of mother, father, brother, sister, wife and children. The Chinese sage Mo-Tzü who advocated brotherly love was rightly condemned by the Confucianists who cherished the family above all. They argued that the principle of universal love would dissolve the family and destroy society.18 The proselytizer who comes and says “Follow me” is a family-wrecker, even though he is not conscious of any hostility toward the family and has not the least intention of weakening its solidarity.

The soft click of my trunk opening has both mine and Maddoc’s heads snapping that way. Royce comes into view first, a wide grin in place, but then Victoria whips past him, her arm at her side as she makes her way around the silver Audi. Amber follows my line of sight, spotting Vee coming from the other side. What— Suddenly she lifts a bat, bringing it down across the windshield in one hard, full swing. “Oh my god!” Amber jumps back, her hands in the air.The glass shatters but doesn’t fall in, so Victoria hops up on the hood and stomps through it, kicking it in completely until the glass covers the inside of the car. And I just fucking stand there staring. She jumps down, both feet planting at once, one of them an inch from Amber’s. Without looking, Victoria bends her elbow, tosses the bat up, and catches the barrel. She casually drapes it over the back of her neck, her free hand coming up to grip the stem. She cocks her head but says not a damn word. And she doesn’t have to, because there it fucking was. My girl’s public claim. Amber gets the message, her eyes falling to the ground as she rushes through the crowd that’s gathered a few feet back and disappears who the hell knows where. ‘Bout damn time, Beauty.

Maybe in another life, one might have expected this speech to be met with a roar of applause. But instead, there was utter silence. Uncertainty clenched in my chest as the seconds passed. But then, in the crowd below, something sparked. The setting sun bounced off something shiny, bright enough that it took me a moment to discern what I was looking at. A group of young soldiers, gathered near the front of the pack, had raised their swords up above their heads. Even from this distance, I could have sworn that Moth grinned as we met his eyes. The others followed suit, a wave of glinting light cresting as the spectators raised their weapons—swords, axes, daggers. People raised brooms and hoes. They raised scarves and hats. Eyeglasses. And those who had nothing simply raised clenched fists to the sky.

Where are the nine?” Jesus asks, but I know where they are. “Where is the tenth leper?” That is what I want to know. Where is the one who followed his heart instead of his instructions, who accepted his life as a gift and gave it back again, whose thanksgiving rose up from somewhere so deep inside him that it turned him around, changed his direction, led him to Jesus, made him well? Where are the nine? Where is the tenth? Where is the disorderly one who failed to go along with the crowd, the impulsive one who fell on his face in the dirt, the fanatical one who loved God so much that obedience was beside the point? Where did that one go?

In September of 1869, there was a terrible fire at the Avondale coal mine near Plymouth, Pennsylvania. Over 100 coal miners lost their lives. Horrific conditions and safety standards were blamed for the disaster. It wasn’t the first accident. Hundreds of miners died in these mines every year. And those that didn’t, lived in squalor. Children as young as eight worked day in and out. They broke their bodies and gave their lives for nothing but scraps. That day of the fire, as thousands of workers and family members gathered outside the mine to watch the bodies of their friends and loved ones brought to the surface, a man named John Siney stood atop one of the carts and shouted to the crowd: Men, if you must die with your boots on, die for your families, your homes, your country, but do not longer consent to die, like rats in a trap, for those who have no more interest in you than in the pick you dig with. That day, thousands of coal miners came together to unionize. That organization, the Workingmen’s Benevolent Association, managed to fight, for a few years at least, to raise safety standards for the mines by calling strikes and attempting to force safety legislation. ...Until 1875, when the union was obliterated by the mine owners. Why was the union broken so easily? Because they were out in the open. They were playing by the rules. How can you win a deliberately unfair game when the rules are written by your opponent? The answer is you can’t. You will never win. Not as long as you follow their arbitrary guidelines.

more, but no more than twenty. I had four songs left after the one I was doing when I saw her. And the talk between songs, well, I keep that short. So fifteen minutes, likely no more than seventeen.” “Did you see anyone follow her out?” “I didn’t, but I was looking for Forrest once she got up and started out. I wasn’t watching the door.” “I bet you saw a lot of familiar faces in the crowd tonight.” “I did. It was so nice to see everyone.” She thought of Arlo. “Mostly.” “A lot of unfamiliar ones, too.” “Tansy did a lot of marketing. She had flyers all over. I heard we had a lot of people in tonight who’re staying at the hotel and the lodge and so on, even campers who came in tonight. Something new, you know?” “Wish I could’ve been here myself. We’re going to make a point of it, the wife and me, next time. Now, did anybody strike you, Shelby? Somebody who just didn’t look right?

Tell me, does it seem worth it to you to suffer this punishment for a rag?” “Without question,” Steldor forcefully answered, and cheers rolled like thunder through the Hytanicans who had gathered to watch, sending chills down my spine. Rava’s lip curled into a sneer and she walked behind him, motioning to the Cokyrians holding the ropes to pull them tight, spreading his arms wide. With a swift and practiced motion, she raised the whip and brought it down hard upon his broad back, drawing blood with her first stroke, and gasps reverberated almost as loudly as had the cheers. “Is it worth it?” she demanded. “Yes,” he managed to answer, gritting his teeth against the pain. She struck him twice more, and though I could hardly bear it, I forced myself to watch, the muscles of my back spasming as each stroke landed. “Is it worth it?” “Yes!” Once more she struck, and again, until the ragged flesh and sinew of Steldor’s back was coated with blood--blood that flowed so heavily it ran down his sides. Women in the crowd now wept openly, while men cursed and shouted. I took in a shaky breath, knowing only one lash remained. Steldor would survive, and so would I. So would we all. Rava brought the whip down on Steldor for the sixth time, and his head hung forward. Was he still conscious? Or were the ropes around his wrists the only things keeping him from collapsing? Evidently wondering the same, Rava approached him and reached down, grasping a handful of his nearly black hair to pull his head up. His eyes were open, but barely focused. “Tell me, boy. Is it worth it?” she said in a near whisper. He smiled, revealing teeth smeared with blood from biting his tongue to hold back screams. “Yes.” Rage marred Rava’s face at her inability to break him, and she brutally shoved his head down. Backing up, she uncoiled the whip that was supposed to have retired, and flayed him again, more viciously than before. Steldor cried out this time, the sound tearing at my heart, and when the soldiers dropped the ropes, he crumpled forward. Knowing he had to be in tremendous pain, I was thankful for the respite the darkness would provide. Silence now reigned around us--no voices, no movements, hardly any breathing. It felt like the world had temporarily been turned to stone. Rava handed the whip to another soldier and stalked back toward the Bastion without a glance or word for anyone. She was cruel and heartless and arrogant, and hatred for her boiled within me as I watched the Cokyrians remove the ropes from Steldor’s wrists. They hauled him up by his arms and dragged him inside, leaving a crimson trail on the white walk. The rest of us followed, and I glanced at Cannan, who had managed more stoicism during the proceeding than had I. He had been witness to greater brutality during both wars with Cokyri, but I knew he would have willingly taken his son’s punishment in his stead. After seeing him in the cave, holding and protecting Steldor when we’d all feared the King’s death, I knew that beneath his strength and bravery, he ached.

Despite the brightness of the sun, I shivered in the brisk November air, for I had not taken a cloak with me when I had left my parlor. As if by magic, one fell about my shoulders, and I knew without looking that Narian had joined us. His mere presence bolstered my courage and brought my thoughts into focus. I scanned the throng of eager Hytanicans, some of whom were gathered inside the Central Courtyard with more outside its walls, then raised my hands to quiet them. Taking a deep breath, I began to speak. “Spread the word. Tell your families and friends. Let it be known across the Recorah River Valley that I am proud to be Queen of this Kingdom of Hytanica!” Cheers exploded, rising and falling in waves, and I let myself enjoy the sights and sounds of victory for several minutes. Then I once more raised my hands to quell the crowd. “Be it known that Commander Narian stands with me as a loyal citizen of Hytanica. Without him, I would not have been able to travel to Cokyri and safely return. And without him, I would not have been able to begin negotiations for lasting peace with the High Priestess. I believe a trade treaty that is fair for both of our countries will soon be signed. Regardless, we stand here now and forevermore as a people free of Cokyrian rule.” Jubilant shouts greeted these words, and I took Narian’s hand in mine, raising it high into the air. The people did not know that we were in love. They did not know that we were bound to each other according to Cokyrian custom and would soon be joined in marriage under Hytanican law. But this was a step forward, and that was enough for now. Out of the corner of my eye, I saw my mother appear at Narian’s other side to likewise take his hand and hold it aloft in a show of support. When the rest of my family followed her lead, my father next to my mother, Miranna and Temerson at my side, tears spilled down my cheeks. I met Narian’s mystified blue eyes and smiled, then gazed out at our people, a member of a united royal family, the man I loved among us. When the noise had subsided, I addressed the sorrow that hid beneath the joy, for it was essential to pay tribute to those who had fought bravely and tirelessly, but had not lived to see this day. “We all know the terrible price that was paid for our freedom. Remember those who died in the war. Honor them in your hearts, and join with me in honoring them with a memorial on the palace grounds. Let those who gave their lives for this kingdom never be forgotten.” I paused, permitting a moment of silence for our lost loved ones, then finished, “Embrace your families. Return to your homes. And know that you go in peace.” This received perhaps the greatest response of anything I had said, and to the tumultuous cries of my tired but elated people, Narian and I reentered the palace.

His eyes never leave me. He’s tall enough to see over the heads of most of the other guys in the room, and as we twist and twirl and bob and bow, he never stops watching me. And instead of feeling gawky and clumsy, it gives me the strangest boost of confidence. I am flooded with adrenaline and energy. It runs up and down my arms and legs, and I want to grab his hand, gather my skirts in my free hand, and run away from the crowds so I can be with him. But I know it wouldn’t be proper, and so we simply dance. With every twist and dip, my smile grows. This must have been how Emily felt at the last dance. The reason she was glowing. And yet my brain keeps battling with my emotions, willing me to tell him who I am, to unload the truth. I know the clock is ticking. I know at any moment I can have everything yanked from me--yet another way I’m like Cinderella. Every time we stand closely, every time he’s looking at me, I try to tell him. I try to say I’m not Rebecca, try to say that I need to talk to him in private, but I can’t get the words out of my mouth. The song changes. The dance changes. But we don’t leave the floor. We dance through three songs. It must be at least an hour’s worth of dancing. I give up on the idea of telling him anything tonight. It can wait. It has waited thirty days; it can wait another. I’ll find him in the morning, before Rebecca arrives. I’ll explain it all. It’s not until I’m entirely too short of breath and dizzy--I blame it on the corset--that I have to bow out. Alex tries to follow me, but he is quickly swarmed by girls in fancy dresses and thick gemstones, and I can’t help but smirk at the look on his face. I’m starting to think he doesn’t want to be a duke at all, even if he doesn’t say it out loud. There are whispers as I leave the floor. All eyes are on me. I need fresh air, so I leave the room and find the courtyard, where several ladies are milling about. Emily is one of them. “I was beginning to think you’d simply keep dancing until the guests had all gone home.” I laugh. “I was a bit short of breath.” “I’m sure the young ladies in attendance thank you.” “Was it that obvious?” “His Grace would not have noticed if the ceiling had fallen in.” I know I should be embarrassed, but I just keep grinning. “I’m sure he was just being polite.” “A single dance would have sufficed. Three means he’s taken an interest. Tongues will wag. You, my dear, have just become the belle of the ball.” “Oh, I didn’t mean to steal your--” Emily laughs. “Not at all. I owe my engagement to you. You may take all the attention you want.” I smile at her and try not to notice that what she’s saying is true. People are watching us. She’s so sweet not to care that I’m stealing her limelight. She’s just that kind of person.

Success almost always follows great attitude. The two attract each other. You may not be the fastest, the fittest, the cleverest or the strongest, but there’s nothing to stop you from being the most enthusiastic person you know. Nothing at all, except your willingness to step up and be a little different from the crowd. So make enthusiasm a daily decision, even when you don’t feel like it. We can all choose our attitude, and one of the best reasons for choosing positive attributes is the alternative - which means if you don’t pick a good attitude, then you’ve got a bad one, or, even worse, a lukewarm, insipid, neutral one. If you have to have any type of attitude to tackle each day, you might as well choose to make it a great one and make enthusiasm a driving force for good in your life. People will love you for it, and remember you for it. After all, who doesn’t like to work with enthusiastic people? I know I do.

Silence will make a man perfect, as James says; Isaiah calls silence “the service of justice”; and the Fathers pursued silence with such deep passion, it is said, that the abbot Agatho “kept a stone in his mouth for three whole years until he finally learned to keep silent.” A place in itself cannot bring us salvation, but the location of the monastery can facilitate religious life and aid in its reinforcement, becoming a help or a hindrance as may be. This is why the sons of the prophets, whom Jerome calls the monks of the Old Testament, retired to the wilderness and built huts for themselves on the banks of the Jordan. And John and his followers, who were the founders of our calling, and Paul and Anthony and Macharius after them, and all those other flowers of the monastic way of life—this is why they fled the world with all of its temptations and brought their beds of contemplation to the quiet of the wilderness, where they could devote themselves more wholeheartedly to God. Even the Lord himself, who certainly feared no temptation, set us the example of leaving crowds of men behind and going off to lonely places whenever he had a thing of great importance to do. He consecrated the wilderness with his forty days of fasting; he refreshed the people in the wilderness and would withdraw there to the purity of prayer, not only from the crowds of men but even from the apostles. But he also led the apostles to a mountain to appoint them; on a mountain he was transfigured in their presence; on a mountain he revealed to them his glorious resurrection: and from a mountain he ascended into heaven—everything he did of great importance he did in the lonely places of the wilderness. He came to Moses and the patriarchs in the wilderness; through the wilderness he led his people to the promised land; for forty years he kept them in the wilderness, where he delivered his law, rained down his manna, drew water from a rock, consoled his people, appeared to them, and worked his miracles to show how much his Oneness loves a place of solitude, a place where we as well can devote ourselves to him in all the greater purity of prayer. In the veiled speech he spoke to Job, the Lord praised the freedom of the onager, which loves the wilderness

How can we talk about where we’re going now, what we’re doing now, if we haven’t talked about who--and what--we are now?” He had a point. Akos had a way of getting to the heart of things--he was, in that way, more of a knife than I was, though I was the sharper-tongued of the two of us. His soft gray eyes focused on mine like there were not over one hundred people crowded around us. Unfortunately, we didn’t possess the gift of focus in equal measure. I couldn’t think in all the chatter. I jerked my head toward the door, and Akos nodded, following me out of the mess hall and into the quiet stone street beyond. Over his shoulder I saw the village, faint dots of light dancing all over it, in all different colors. It looked almost cozy, not something I had thought a place like Ogra could be. “You asked who we are now,” I said, looking up at him. “I think we need to move even further back and ask, are we a ‘we’?” “What do you mean?” he asked, with sudden intensity. “What I mean is,” I said, “are we together, or am I just some kind of…warden again, only it’s fate keeping you prisoner this time, instead of my brother?” “Don’t make it sound simple when it isn’t,” he said. “That’s not fair.” “Fair?” I laughed. “What, in your entire life so far, has made you think anything will be ‘fair’?” I stepped wider, so I felt like I was rooted to the ground, the way I might have if we had been about to spar. “Just tell me--tell me if I’m something you’re choosing, or not. Just tell me.” Just get it over with, I thought, because I already knew the answer. I was ready to hear it--even eager, because I had been bracing myself since our first kiss for this rejection. It was the inevitable by-product of what I was. Monstrous, and bound to destroy whoever was in my path, particularly if they were as kind as Akos.

Coleraine was favoured with special visitations of power and blessing. In one of the schools a boy came under conviction so much that the teacher sent him home with an older boy who had been converted only the previous day. On the way home they turned into an empty house to pray together. The troubled boy was soon rejoicing and said, “I must go back and tell the teacher.” With a beaming face he told him, “O sir I am so happy I have the Lord Jesus in my heart.” The whole class was affected as a result and boy after boy rose and silently left the room. When the teacher went to investigate he found them ranged around the playground wall on their knees. Silent prayer soon gave way to loud cries and prayers, which carried to the girls’ school on the first floor. Immediately the girls fell on their knees and wept. The commotion carried into the street; neighbors and passers-by came flocking in. As soon as they crossed the threshold, they all came under the same convicting power. Ministers came to help, men of prayer were summoned, and the day was spent in leading young and old to saving faith in Christ. On June 7th a great open-air meeting was held in Coleraine where converts testified. Such large crowds gathered that they were divided into several groups, each to be addressed by different ministers. God’s presence was an awesome reality. Many came under deep conviction. Many prostrations occurred. It continued throughout the following day and in the evening the market was crowded. The gospel was preached and again many sank down and with bitter cries sought the Lord for mercy. Christian helpers took many of these “stricken ones” as they were now called into the new town hall, then awaiting its official opening. A Bible is still there with this inscription, “It is meant to be a memorial of the first opening of the new town hall when upon the night of June 9th, nearly one hundred persons agonised in mind through conviction of sin, and entirely prostrate in body, were brought into that building to obtain shelter during the night, and to receive consolation from the instructions and prayers of Christian ministers and Christian people.” 5

Think as I supplied their many wants, and granted their manifold requests what it meant to Me, to find amid the crowd, some one or two who followed Me just to be near Me, just to dwell in My Presence. How some longing of the Eternal Heart was satisfied thereby.

Donato, Donato,” Hannah calls, waving. He comes over to us, kisses his mother and her friend on their cheeks. They laugh and smile, slapping him playfully when he flatters them in Italian. I can tell Hannah is waiting for her turn. She blushes when he spins her. “Bellissima.” He whistles. When he looks at me it’s with the same calculated charm. Only he’s quick about it, he does not mention the silk crepe dress I’m wearing, the one from the shop on Via Condotti. He does offer me a cigarette. “Cilla doesn’t smoke,” Hannah reminds him. He smirks. “Ah, sì. I forget. Ready to go in?” He gives us wristbands that will get us free drinks, and then ushers us from the line, past the bouncers and into the club. It is an instant assault of grinding bodies, of a thick, not unpleasant heat. Flashing lights—blue, white, pink, purple. I can’t make anything out. And then Hannah and her girlfriends are gone. Donato too. I look around, but I’ve been left with Marie and her friend. “Donato reserved us a booth,” Marie shouts to me, and signals that I should follow her. I push my way through the crowd. Everywhere are women, most not older than thirty, all of them red-lipped and kohl-eyed, with delicate sloping noses, bare shoulders and legs. They are dancing almost on top of one another, their teeth bright white and perfect. A bartender comes by with shots for anyone who will kiss him. Marie’s friend leaves a fat lip print on either cheek. Bacio, bacio, she mouths to me. I shake my head. No, thank you. A waitress takes us past a velvet rope, to a big round booth where a bottle of champagne sits in a bucket of ice. Marie and her friend are beaming. Marie leans over to me. “Is this like Los Angeles clubs?

One of my favourite verse in the Christian Bible is the shortest one of all: "Jesus wept." He showed His humanity. He shed messy, unmanly tears. He didn't do it in private. He did it in front of His friends and followers. In front of a crowd. We need to stop hiding our tears and actually share them. It takes a strong person to cry. It takes a stronger person to let others see those tears. We need to be tough enough to be tender, no matter who is watching.

For many of the people in my immediate vicinity, it was clear that the Beatles (to say nothing of McCartney’s solo career) ceased to be a going concern once the Summer of Love commenced. Anything in the set list that was even mildly psychedelic—“The Fool on the Hill,” “Being for the Benefit of Mr. Kite”—went over like Timothy Leary at the 1968 Republican National Convention. Apparently, there are still people for whom Sgt. Pepper is a radical—perhaps too radical—musical experiment. This wasn’t a classic-rock-radio crowd, it was an oldies-radio crowd. I, too, was hoping to hear my favorite Beatles hits. But I also secretly wished that McCartney would play “Temporary Secretary,” one of the battiest tracks from one of his battiest solo albums, 1980’s McCartney II. I believe that “Temporary Secretary” is a legitimately great song, even if it is totally bonkers. “Temporary Secretary” sounds like a businessman discussing his staffing practices while also imitating a car alarm. It’s genius! But the main reason I wanted to hear “Temporary Secretary” is because I knew that it would confound all of the boomers in the house who stopped following Paul McCartney’s career after he wrote “Michelle.

Too late she realized the boys weren’t motioning to her at all. They were looking past her, shouting at someone behind her. She had just started to turn around when a boy slammed into her with the force of a bull. “Accidempoli!” Cass hit the cobbled ground hard, her back landing in a dirty puddle, the palm of her left glove ripping on the rough stone street. Miraculously, she had not hit her head. Cass felt warm breath against her chin. She had clenched her eyes shut, but opened them now to find herself pinned underneath a boy a couple of years older than she was. She could feel his body radiating heat into hers. The boy wore a thin smock spattered with paint. Dots of blood red and bright yellow swam before Cass’s eyes. She struggled to focus. He had dark brown hair that curled under at the ends and eyes as blue as the Adriatic. His smile tilted a little to the right. It was the smile of someone who loved getting into trouble. “Molte scuse!” He hopped back onto his feet. “I didn’t see you at all, bella signorina.” He bowed, then reached out a hand and yanked Cass off the ground unceremoniously. She felt a little dizzy as she stood. “Though I can’t say it wasn’t a pleasure running into you.” Letting go of her hand, he brushed a droplet of dirty water from the side of her face. He leaned in close to murmur in her ear. “You should be more careful, you know.” Cass opened her mouth but no words came out. Again, she felt her stays crushing down on her chest. “Careful?” she managed to croak. “You’re the one who knocked me over.” “I couldn’t resist,” he said, and he actually had the nerve to wink at her. “It’s not often I get the chance to put my hands on such a beautiful woman.” Cass stared at him, speechless. Without another word, he turned away and followed the group of laughing artists into a crowded campo, his muscular form disappearing among merchants’ sacks of cabbages and potatoes. The scene blurred a little, like a painting, and for a second Cass wondered if maybe she had hit her head and had imagined the whole exchange.

You should be more careful, you know.” Cass opened her mouth but no words came out. Again, she felt her stays crushing down on her chest. “Careful?” she managed to croak. “You’re the one who knocked me over.” “I couldn’t resist,” he said, and he actually had the nerve to wink at her. “It’s not often I get the chance to put my hands on such a beautiful woman.” Cass stared at him, speechless. Without another word, he turned away and followed the group of laughing artists into a crowded campo, his muscular form disappearing among merchants’ sacks of cabbages and potatoes. The scene blurred a little, like a painting, and for a second Cass wondered if maybe she had hit her head and had imagined the whole exchange. Liviana’s uncle Pietro materialized suddenly by her side, followed by Madalena. “What were you thinking, running off by yourself?” Pietro frowned severely. “And that common street thug put his hands on you! Do you want me to go after him?” “No, no,” Cass said quickly. “It was just an accident.” Still, the nerve of the boy to tell her to be careful. He, clearly, was the one who needed to watch where he was going. “Your dress!” Madalena reached toward Cass, but stopped short of touching the soiled fabric. “You must be furious.” Cass looked down at her soggy gown. Even the rosary hanging from her belt had gotten dirty. Cass wiped the coral and rosewood crucifix clean in the folds of her skirt. The dress was obviously ruined, but she had always found it a bit uncomfortable, and she had plenty of others. “You’re lucky you weren’t hurt,” Liviana’s uncle said sternly. “I hope that teaches you not to wander the streets unaccompanied again.” “Who was he?” Madalena asked in a whisper as Cass allowed her to take her arm and lead her back to the church. “No idea.” Cass realized she was trembling. Her heart thudded against the walls of her rib cage. The sting in her palm was already fading to a dull throb, but she couldn’t stop thinking about the boy’s devilish smile, or the feeling of his hands on her. Mostly, she couldn’t shake the image of those bright blue eyes that just for a second had gazed at her so intensely, in a way no one had ever looked at her before.

5 Large crowds were traveling with Jesus, and turning to them he said: 26 “If anyone comes to me and does not hate father and mother, wife and children, brothers and sisters—yes, even their own life—such a person cannot be my disciple. 27 And whoever does not carry their cross and follow me cannot be my disciple. 28 “Suppose one of you wants to build a tower. Won’t you first sit down and estimate the cost to see if you have enough money to complete it? 29 For if you lay the foundation and are not able to finish it, everyone who sees it will ridicule you, 30 saying, ‘This person began to build and wasn’t able to finish.’ 31 “Or suppose a king is about to go to war against another king. Won’t he first sit down and consider whether he is able with ten thousand men to oppose the one coming against him with twenty thousand? 32 If he is not able, he will send a delegation while the other is still a long way off and will ask for terms of peace. 33 In the same way, those of you who do not give up everything you have cannot be my disciples. 34 “Salt is good, but if it loses its saltiness, how can it be made salty again? 35 It is fit neither for the soil nor for the manure pile; it is thrown out. “Whoever has ears to hear, let them hear.

But for every adult person you look up to in life there is trailing behind them an invisible chain gang of ghosts, all of which, asa child you are generously spared from meeting. I know now, however, that these ghosts exist, and that other adults can see them. The lost loves, the hurt friends, the dead: they follow their owner forever. Perhaps this is why we feel so crowded around those people who we know have had hard times. Perhaps this is why we find so little to say. We suffer an odd brand of stage fright, I think, before all those dreadful eyes. And maybe that’s what my uncle had noticed about Mr. Simpson on the lawn that night of the fight. Maybe in my eyes, a child’s eye, it was just the three of us squatting in the grass. But, to those two men, the lawn appeared to be full of bodies, full of the people they’d made mistakes with in life now tethered to them and ill-rested and serving no purpose but to remind them of the one awful things: that life is made up, ever increasingly, of what you cannot change.

The president fundamentally wants to be liked” was Katie Walsh’s analysis. “He just fundamentally needs to be liked so badly that it’s always … everything is a struggle for him.” This translated into a constant need to win something—anything. Equally important, it was essential that he look like a winner. Of course, trying to win without consideration, plan, or clear goals had, in the course of the administration’s first nine months, resulted in almost nothing but losses. At the same time, confounding all political logic, that lack of a plan, that impulsivity, that apparent joie de guerre, had helped create the disruptiveness that seemed to so joyously shatter the status quo for so many. But now, Bannon thought, that novelty was finally wearing off. For Bannon, the Strange-Moore race had been a test of the Trump cult of personality. Certainly Trump continued to believe that people were following him, that he was the movement—and that his support was worth 8 to 10 points in any race. Bannon had decided to test this thesis and to do it as dramatically as possible. All told, the Senate Republican leadership and others spent $ 32 million on Strange’s campaign, while Moore’s campaign spent $ 2 million. Trump, though aware of Strange’s deep polling deficit, had agreed to extend his support in a personal trip. But his appearance in Huntsville, Alabama, on September 22, before a Trump-size crowd, was a political flatliner. It was a full-on Trump speech, ninety minutes of rambling and improvisation—the wall would be built (now it was a see-through wall), Russian interference in the U.S. election was a hoax, he would fire anybody on his cabinet who supported Moore. But, while his base turned out en masse, still drawn to Trump the novelty, his cheerleading for Luther Strange drew at best a muted response. As the crowd became restless, the event threatened to become a hopeless embarrassment. Reading his audience and desperate to find a way out, Trump suddenly threw out a line about Colin Kaepernick taking to his knee while the national anthem played at a National Football League game. The line got a standing ovation. The president thereupon promptly abandoned Luther Strange for the rest of the speech. Likewise, for the next week he continued to whip the NFL. Pay no attention to Strange’s resounding defeat five days after the event in Huntsville. Ignore the size and scale of Trump’s rejection and the Moore-Bannon triumph, with its hint of new disruptions to come. Now Trump had a new topic, and a winning one: the Knee.

By April 23, 2014, thirty-four cases and six deaths from Ebola in Liberia were recorded. By mid-June, 16 more people died. At the time it was thought to be malaria but when seven more people died the following month tests showed that was the Ebola virus. The primary reason for the spreading of the Ebola virus was the direct contact from one person to the next and the ingesting of bush meat. Soon doctors and nurses also became infected. On July 2, 2014, the head surgeon of Redemption Hospital was treated at the JFK Medical Center in Monrovia, where he died from the disease. His death was followed by four nurses at Phebe Hospital in Bong County. At about the same time two U.S. health care workers, Dr. Kent Brantly and a nurse were also infected with the disease. However, they were medically evacuated from Liberia to the United States for treatment where they made a full recovery. Another doctor from Uganda was not so lucky and died from the disease. Arik Air suspended all flights between Nigeria and Liberia and checkpoints were set up at all the ports and border crossings. In August of 2014, the impoverished slum area of West Point was cordoned off. Riots ensued as protesters turned violent. The looting of a clinic of its supplies, including blood-stained bed sheets and mattresses caused the military to shoot into the crowds. Still more patients became infected, causing a shortage of staff and logistics. By September there had been a total of 3,458 cases of which there were 1,830 deaths according to the World Health Organization. Hospitals and clinics could no longer handle this crisis and patients who were treated outside died before they could get help. There were cases where the bodies were just dumped into the Mesurado River. The Ivory Coast out of compassion, opened carefully restricted humanitarian routes and resumed the previously suspended flights to Liberia. Ellen Johnson Sirleaf the president of Libera sent a letter to President Barack Obama concerning the outbreak of Ebola that was on the verge of overrunning her country. The message was desperate, “I am being honest with you when I say that at this rate, we will never break the transmission chain and the virus will overwhelm us.” Having been a former finance minister and World Bank official, Johnson Sirleaf was not one for histrionics however she recognized the pandemic as extremely dangerous. The United States responded to her request and American troops came in and opened a new 60-bed clinic in the Sierra Leone town of Kenema, but by then the outbreak was described as being out of control. Still not understanding the dangerous contagious aspects of this epidemic at least eight Liberian soldiers died after contracting the disease from a single female camp follower. In spite of being a relatively poor country, Cuba is one of the most committed in deploying doctors to crisis zones. It sent more than 460 Cuban doctors and nurses to West Africa. In October Germany sent medical supplies and later that month a hundred additional U.S. troops arrived in Liberia, bringing the total to 565 to assist in the fight against the deadly disease. To understand the severity of the disease, a supply order was placed on October 15th for a 6 month supply of 80,000 body bags and 1 million protective suits. At that time it was reported that 223 health care workers had been infected with Ebola, and 103 of them had died in Liberia. Fear of the disease also slowed down the functioning of the Liberian government. President Sirleaf, had in an emergency announcement informed absent government ministers and civil service leaders to return to their duties. She fired 10 government officials, including deputy ministers in the central government who failed to return to work.

The disciples went and did as Jesus had directed them; they brought the donkey and the colt, and put their cloaks on them, and he sat on them. A very large crowd spread their cloaks on the road, and others cut branches from the trees and spread them on the road. The crowds that went ahead of him and that followed were shouting, “Hosanna to the Son of David! Blessed is the one who comes in the name of the Lord! Hosanna in the highest heaven!” —Matthew 21:6–9

It measures just 9 inches in circumference, weighs only about 5 ounces, and it made of cork wound with woolen yarn, covered with two layers of cowhide, and stiched by hand precisely 216 times. It travels 60 feet 6 inches from the pitcher's mound to home--and it can cover that distance at nearly 100 miles an hour. Along the way it can be made to twist, spin, curve, wobble, rise, or fall away. The bat is made of turned ash, less than 42 inches long, not more than 2 3/4 inches in diameter. The batter has only a few thousandths of a second to decide to hit the ball. And yet the men who fail seven times out of ten are considered the game's greatest heroes. It is played everywhere. In parks and playground and prison yards. In back alleys and farmers fields. By small children and by old men. By raw amateurs and millionare professionals. It is a leisurely game that demands blinding speed. The only game where the defense has the ball. It follows the seasons, beginning each year with the fond expectancy of springtime and ending with the hard facts of autumn. Americans have played baseball for more than 200 years, while they conquered a continent, warred with one another and with enemies abroad, struggled over labor and civil rights and the meaning of freedom. At the games's heart lie mythic contradictions: a pastoral game, born in crowded cities; an exhilarating democratic sport that tolerates cheating and has excluded as many as it has included; a profoundly conservative game that sometimes manages to be years ahead of its time. It is an American odyssey that links sons and daughters to father and grandfathers. And it reflects a host of age-old American tensions: between workers and owners, scandal and reform, the individual and the collective. It is a haunted game, where each player is measured by the ghosts of those who have gone before. Most of all, it is about time and timelessness, speed and grace, failure and loss, imperishable hope, and coming home.

I Create for the Magic” – by Sami Abouzid I create my music to make myself happy first. Not for trends. Not for the charts. But for the fire inside me. And for the few magical souls out there— the ones who truly feel the emotion in my songs, who send me messages on Number One Music telling me how my work touched their lives. That’s what matters to me. I don’t need millions to follow me. I’ve never needed fame to feel fulfilled. What I do… what I’ve done for 25 years… is real. Pure. Built with love. Built alone. And it’s made me the happiest alive. You see, I’m not chasing crowds. I’m connecting with hearts. And if my music only reaches a few—but reaches them deeply—then I’ve already succeeded. Because that kind of love? It’s rare. It’s eternal. And I’m grateful for every soul that’s felt what I feel. I am Sami Abouzid. I make music for me—and for the few who truly understand what it means to live from the heart.

The woman who follows the crowd will usually go no further than the crowd. The woman who walks alone is likely to find herself in a place no one has ever been.” —ALBERT EINSTEIN

On the steps of Pilate’s palace, two men stood: One, a peaceful teacher who invited others to a new life marked by other-centered, co-suffering love—the other, a likely revolutionary who attempted to bring freedom through violence. The crowd was invited to choose. At that moment, and in so many moments since, the crowd picked the path of expediency and the long-standing human dream of peace through retributive violence. The way of Jesus challenges us to choose the harder path.

If you are successful, you win false friends and true enemies. Succeed anyway. The crowds who cheered Jesus on Sunday, saying, “Blessed is the king who comes in the name of the Lord! (Luke 19:38), cried out on Friday, “Crucify him!” (John 19:15). And Jesus gave his life for them. The good you do today will be forgotten tomorrow. Do good anyway. After healing a group of lepers, Jesus asked, “Were not all ten cleansed? Where are the other nine? Has no one returned to give praise to God except this foreigner?” Then he said to the one who returned, “Rise and go; your faith has made you well” (Luke 17:17-19). Honesty and frankness make you vulnerable. Be honest and frank anyway. Confiding in his disciples, Jesus said, “Do you think I came to bring peace on earth? No, I tell you, but division” (Luke 12:51). The biggest men with the biggest ideas can be shot down by the smallest men with the smallest minds. Think big anyway. During the Last Supper, as Jesus told his disciples he would be betrayed, “A dispute also arose among them as to which of them was considered to be greatest” (Luke 22:24). Jesus told them, “The greatest among you should be like the youngest, and the one who rules like the one who serves” (Luke 22:26). People favor underdogs, but follow only top dogs. Fight for a few underdogs anyway. When people brought children to Jesus to be blessed, his disciples tried to shoo them away. But Jesus said, “Let little children come to me, and do not hinder them, for the kingdom of God belongs to such as these” (Mark 10:14). What you spend years building may be destroyed overnight. Build anyway. In the Garden of Gethsemane, Judas came forward and kissed Jesus. “Then men stepped forward, seized Jesus and arrested him. . . . All the disciples deserted him and fled” (Matthew 26:50, 56). People really need help but may attack you if you do help them. Help people anyway. After Jesus started his ministry, he went to the synagogue in his hometown to let them know he wanted to help them by reading from Isaiah: “The Spirit of the Lord is on me, because he has anointed me to proclaim good news to the poor. He has sent me to proclaim freedom for the prisoners and recovery of sight for the blind, to set the oppressed free, to proclaim the year of the Lord’s favor” (Luke 4:18-19). Their response was to drive him out of town (Luke 4:29). Give the world the best you have and you’ll get kicked in the teeth. Give the world the best you have anyway. Jesus stood innocently before the crowd that wanted to kill him. “‘Which of the two do you want me to release to you?’ asked the governor. ‘Barabbas,’ they answered. ‘What shall I do, then, with Jesus who is called the Messiah?’ Pilate asked. They all answered, ‘Crucify him!’” (Matthew 27:21-22). If Jesus, in the face of such opposition and hatred, could love and trust people anyway, do good anyway, serve people anyway, build anyway, help people anyway, and give his best anyway, we can make the effort to do the right things for the right reasons every day. That is the best way to show Jesus that we love him and be salt and light in a world that feels like it’s getting darker.

Some of the Jews felt that the destruction of Herod’s army came from God as a punishment for what Herod had done to John the Baptist. He had been a good man who had taught the people to live righteously and to be good to one another. They were to be baptized in water as a purification of the body – not for forgiveness of sins but as a symbol showing that the soul had been purified by righteousness. He grew great crowds, and Herod feared that the people might rebel since they were ready to follow whatever he said. John was sent to prison in the castle in Macherus and he died there.

The man who follows the crowd will usually get no further than the crowd. The man who walks alone is likely to find himself in places no one has ever been before.

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