Transfer From One Place To Another Quotes

He read political books. They gave him phrases which he could only speak to himself and use on Shama. They also revealed one region after another of misery and injustice and left him feeling more helpless and more isolated than ever. Then it was that he discovered the solace of Dickens. Without difficulty he transferred characters and settings to people and places he knew. In the grotesques of Dickens everything he feared and suffered from was ridiculed and diminished, so that his own anger, his own contempt became unnecessary, and he was given strength to bear the most difficult part of his day: dressing in the morning, that daily affirmation of faith in oneself, which at times for him was almost like an act of sacrifice.

It is only through silent awareness that our physical and mental nature can change. This change is completely spontaneous. If we make an effort to change we do no more than shift our attention from one level, from one thing, to another. We remain in a vicious circle. This only transfers energy from one point to another. It still leaves us oscillating between suffering and pleasure, each leading inevitably back to the other. Only living stillness, stillness without someone trying to be still, is capable of undoing the conditioning our biologoical, emotional and psychological nature has undergone. There is no controller, no selector, no personality making choices. In choiceless living the situation is given the freedom to unfold. You do not grasp one aspect over another for there is nobody to grasp. When you understand something and live it without being stuck to the formulation, what you have understood dissolves in your openness. In this silence change takes place of its own accord, the problem is resolved and duality ends. You are left in your glory where no one has understood and nothing has been understood.

It will only be necessary to carry an inexpensive instrument not bigger than a watch, which will enable its bearer to hear anywhere on sea or land for distances of thousands of miles. One may listen or transmit speech or song to the uttermost parts of the world. In the same way, any kind of picture, drawing, or print can be transferred from one place to another. It will be possible to operate millions of such instruments from a single station.

If the case isn't plea bargained, dismissed or placed on the inactive docket for an indefinite period of time, if by some perverse twist of fate it becomes a trial by jury, you will then have the opportunity of sitting on the witness stand and reciting under oath the facts of the case-a brief moment in the sun that clouds over with the appearance of the aforementioned defense attorney who, at worst, will accuse you of perjuring yourself in a gross injustice or, at best, accuse you of conducting an investigation so incredibly slipshod that the real killer has been allowed to roam free. Once both sides have argued the facts of the case, a jury of twelve men and women picked from computer lists of registered voters in one of America's most undereducated cities will go to a room and begin shouting. If these happy people manage to overcome the natural impulse to avoid any act of collective judgement, they just may find one human being guilty of murdering another. Then you can go to Cher's Pub at Lexington and Guilford, where that selfsame assistant state's attorney, if possessed of any human qualities at all, will buy you a bottle of domestic beer. And you drink it. Because in a police department of about three thousand sworn souls, you are one of thirty-six investigators entrusted with the pursuit of that most extraordinary of crimes: the theft of a human life. You speak for the dead. You avenge those lost to the world. Your paycheck may come from fiscal services but, goddammit, after six beers you can pretty much convince yourself that you work for the Lord himself. If you are not as good as you should be, you'll be gone within a year or two, transferred to fugitive, or auto theft or check and fraud at the other end of the hall. If you are good enough, you will never do anything else as a cop that matters this much. Homicide is the major leagues, the center ring, the show. It always has been. When Cain threw a cap into Abel, you don't think The Big Guy told a couple of fresh uniforms to go down and work up the prosecution report. Hell no, he sent for a fucking detective. And it will always be that way, because the homicide unit of any urban police force has for generations been the natural habitat of that rarefied species, the thinking cop.

Even mighty states and kingdoms are not exempted. If we look into history, we shall find some nations rising from contemptible beginnings and spreading their influence, until the whole globe is subjected to their ways. When they have reached the summit of grandeur, some minute and unsuspected cause commonly affects their ruin, and the empire of the world is transferred to some other place. Immortal Rome was at first but an insignificant village, inhabited only by a few abandoned ruffians, but by degrees it rose to a stupendous height, and excelled in arts and arms all the nations that preceded it. But the demolition of Carthage (what one should think should have established is in supreme dominion) by removing all danger, suffered it to sink into debauchery, and made it at length an easy prey to Barbarians. England immediately upon this began to increase (the particular and minute cause of which I am not historian enough to trace) in power and magnificence, and is now the greatest nation upon the globe. Soon after the reformation a few people came over into the new world for conscience sake. Perhaps this (apparently) trivial incident may transfer the great seat of empire into America. It looks likely to me. For if we can remove the turbulent Gallics, our people according to exactest computations, will in another century, become more numerous than England itself. Should this be the case, since we have (I may say) all the naval stores of the nation in our hands, it will be easy to obtain the mastery of the seas, and then the united force of all Europe will not be able to subdue us. The only way to keep us from setting up for ourselves is to disunite us. Divide et impera. Keep us in distinct colonies, and then, some great men from each colony, desiring the monarchy of the whole, they will destroy each others' influence and keep the country in equilibrio. Be not surprised that I am turned into politician. The whole town is immersed in politics.

You may well ask: when the bubble finally burst, why did we not let the bankers crash and burn? Why weren't they held accountable for their absurd debts? For two reasons. First because the payment system - the simple means of transferring money from one account to another and on which every transaction relies - is monopolised by the very same bankers who were making the bets. Imagine having gifted your arteries and veins to a gambler. The moment he loses big at the casino, he can blackmail you for anything you have simply by threatening to cut off your circulation. Second, because the financiers' gambles contained deep inside the title deeds to the houses of the majority. A full-scale financial market collapse could therefore lead to mass homelessness and a complete breakdown in the social contract. Don't be surprised that the high and mighty financiers of Wall Street would bother financialising the modest homes of poor people. Having borrowed as much as they could off banks and rich clients in order to place their crazy bets, they craved more since the more they bet, the more they made. So they created more debt from scratch to use as raw materials for more bets. How? By lending to impecunious blue collar worker who dreamed of the security of one day owning their own home. What if these little people could not actually afford their mortgage in the medium term? In contrast to bankers of old, the Jills and the Jacks who actually leant them the money did not care if the repayments were made because they never intended to collect. Instead, having granted the mortgage, they put it into their computerised grinder, chopped it up literally into tiny pieces of debt and repackaged them into one of their labyrinthine derivatives which they would then sell at a profit. By the time the poor homeowner had defaulted and their home was repossessed, the financier who granted the loan in the first place had long since moved on.

Our object, however, is not to transfer ourselves to other planets but to get the best out of this one; but we shall not get the best out of this one until we realize that the power which will enable us to do so is so absolutely universal and fundamental that its application in this world is precisely the same as in any other, and that is why I have stated it as a general proposition applicable to all worlds. The principle being thus universal there is no reason why we should postpone its application till we find ourselves in another world, and the best place and time to begin are Here and Now. The starting point is not in time or locality, but in the mode of Thought; and if we realize that this Point of Origination is Spirit's power to produce something out of nothing, and that it does this in accordance with the natural order of substance of the particular world in which it is working, then the spiritual ego in ourselves, as proceeding direct from the Universal Spirit, should be able first, to so harmoniously combine the working of spiritual and physical laws in its own body as to keep it in perfect health, secondly to carry this process further and renew the body, thus eradicating the effects of old age, and thirdly to carry the process still further and perpetuate this renewed body as long as the individual might desire.

Whoever becomes prince of a city or state, especially if the foundation of his power is feeble, and does not wish to establish there either a monarchy or a republic, will find the best means for holding that principality to organize the government entirely anew (he being himself a new prince there); that is, he should appoint new governors with new titles, new powers, and new men, and he should make the poor rich, as David did when he became king, “who heaped riches upon the needy, and dismissed the wealthy empty-handed.” Besides this, he should destroy the old cities and build new ones, and transfer the inhabitants from one place to another; in short, he should leave nothing unchanged in that province, so that there should be neither rank, nor grade, nor honor, nor wealth, that should not be recognized as coming from him.

It is for this reason that Jung may be right in assuming that energy is a universal concept applicable to psychic functioning as well as the physical universe. Jung then describes how energy has two attributes, intensity and extensity. Extensity of energy is not transferable from one structure to another without changing the structure; intensity of energy is. By extensity, Jung is referring to the quality of the energy. In other words, he is pointing out that there is "something" that travels from one place to another when an energy transformation occurs. For example, a ball that is hit straight up carries with it energy continually undergoing transformation. It has kinetic energy and gravitational potential energy. The quantity of kinetic energy is continually transferring into potential energy as the ball rises. Thus at the top of its trajectory, the ball is momentarily at rest, i.e., with no kinetic energy, but with full potential energy. The evaluation of its quantities of energy is intensive but the qualities of kinetic and potential are extensive. The ball cannot transfer its kinetic quality into potential quality without changing its form by breaking up, for example, into parts. Similarly there is a psychic extensive factor that is not transferable. Jung's concept of extensity and intensity are forerunners of David Bohm's concept of implicate and explicate order, about which I shall have more to say later. They are also forerunners of the conceptual division of the world into objects and actions of objects: subjects and verbs. They comprise a complementarity, a dual way of dealing with experience. They are hints of the division between mind and matter, physical and psychical, words and images.

The trouble with most forms of transport, he thought, is basically that not one of them is worth all the bother. On Earth—when there had been an Earth, before it was demolished to make way for a new hyperspace bypass—the problem had been with cars. The disadvantages involved in pulling lots of black sticky slime from out of the ground where it had been safely hidden out of harm’s way, turning it into tar to cover the land with, smoke to fill the air with and pouring the rest into the sea, all seemed to outweigh the advantages of being able to get more quickly from one place to another—particularly when the place you arrived at had probably become, as a result of this, very similar to the place you had left, i.e., covered with tar, full of smoke and short of fish. And what about matter transference beams? Any form of transport which involved tearing you apart atom by atom, flinging those atoms through the subether, and then jamming them back together again just when they were getting their first taste of freedom for years had to be bad news.

...[E]xcept the flying fish, there was no race existing on the earth, in the air, or the waters, who were the object of such an intermitting, general, and relentless persecution as the Jews of this period. Upon the slightest and most unreasonable pretences, as well as upon accusations the most absurd and groundless, their persons and property were exposed to every turn of popular fury... Yet the passive courage inspired by the love of gain induced the Jews to dare the various evils to which they were subjected, in consideration of the immense profits which they were enabled to realise in a country naturally so wealthy as England. In spite of every kind of discouragement, and even of the special court of taxations already mentioned, called the Jews' Exchequer, erected for the very purpose of despoiling and distressing them, the Jews increased, multiplied, and accumulated huge sums, which they transferred from one hand to another by means of bills of exchange-an invention for which commerce is said to be indebted to them, and which enabled them to transfer their wealth from land to land, that, when threatened with oppression in one country, their treasure might be secured in another. The obstinacy and avarice of the Jews being thus in a measure placed in opposition to the fanaticism and tyranny of those under whom they lived, seemed to increase in proportion to the persecution with which they were visited...

The most celebrated germ expert in the world is almost certainly Dr. Charles P. Gerba of the University of Arizona, who is so devoted to the field that he gave one of his children the middle name Escherichia, after the bacterium Escherichia coli. Dr. Gerba established some years ago that household germs are not always most numerous where you would expect them to be. In one famous survey he measured bacterial content in different rooms in various houses and found that typically the cleanest surface of all in the average house was the toilet seat. That is because it is wiped down with disinfectant more often than any other surface. By contrast the average desktop has five times more bacteria living on it than the average toilet seat. The dirtiest area of all was the kitchen sink, closely followed by the kitchen counter, and the filthiest object was the kitchen washcloth. Most kitchen cloths are drenched in bacteria, and using them to wipe counters (or plates or breadboards or greasy chins or any other surface) merely transfers microbes from one place to another, affording them new chances to breed and proliferate. The second most efficient way of spreading germs, Gerba found, is to flush a toilet with the lid up. That spews billions of microbes into the air. Many stay in the air, floating like tiny soap bubbles, waiting to be inhaled, for up to two hours; others settle on things like your toothbrush. That is, of course, yet another good reason for putting the lid down.

Perhaps it is in this respect that language differs most sharply from other biologic systems for communication. Ambiguity seems to be an essential, indispensable element for the transfer of information from one place to another by words, where matters of real importance are concerned. It is often necessary, for meaning to come through, that there be an almost vague sense of strangeness and askewness. Speechless animals and cells cannot do this. The specifically locked-on antigen at the surface of a lymphocyte does not send the cell off in search of something totally different; when a bee is tracking sugar by polarized light, observing the sun as though consulting his watch, he does not veer away to discover an unimaginable marvel of a flower. Only the human mind is designed to work in this way, programmed to drift away in the presence of locked-on information, straying from each point in a hunt for a better, different point. If it were not for the capacity for ambiguity, for the sensing of strangeness, the words in all languages provide, we would have no way of recognizing the layers of counterpoint in meaning, and we might be spending all our time sitting on stone fences, staring into the sun. To be sure, we would always have had some everyday use to make of the alphabet, and we might have reached the same capacity for small talk, but it is unlikely that we would have been able to evolve from words to Bach. The great thing about human language is that it prevents us from sticking to the matter at hand.

the bourgeoisie wanted to insert something more than just the negative law of “this is not yours” between the worker and the production apparatus he had in his hands. A supplementary code was needed that complements this law and gets it to work: the worker himself had to be moralized. When he is told: “You are only your labor-power and I have paid the market price for it,”‡ and when so much wealth is put in his hands, it is necessary to inject into the relationship between the worker and what he is working on a whole series of obligations and constraints that overlay the law of wages, which is apparently the simple law of the market.§ The wage contract must be accompanied by a coercion that is like its validity clause: the working class must be “regenerated,” “moralized.” Thus the transfer of the penitentiary takes place with one social class applying it to another: it is in this class relationship between the bourgeoisie and the proletariat that the condensed and remodeled penitentiary system begins to function; it will be a political instrument of the control and maintenance of relations of production. Fourth, something more is needed for this supplementary code to function effectively and for the delinquent actually to appear as a social enemy: the actual separation of delinquents from non-delinquents within those lower strata practicing illegalism. The great continuous mass of economico-political illegalism, going from common law crime to political revolt, must be broken up and the purely delinquent must be placed on one side, and those free of delinquency, who may be called non-delinquent, on the other. Thus, the bourgeoisie has no great wish to suppress delinquency.18 The main objective of the penal system is breaking this continuum of lower-class illegalism and the organization of a world of delinquency. There are two instruments for this. On the one hand, an ideological instrument: the theory of the delinquent as social enemy. This is no longer someone who struggles against the law, who wishes to evade power, but someone who is at war with every member of society. And the suddenly monstrous face the criminal assumes at the end of the eighteenth century, in literature and in penal theorists, corresponds to this need to break lower-class illegalism

At one in the morning on the 20th. November, radio hams over most of Europe suffered serious interference to their reception, as if a new and exceptionally strong broadcaster was operating. They located the interference at two hundred and three metres; it sounded something like the noise of machinery or rushing water; then the continuous, unchanging noise was suddenly interrupted by a horrible, rasping noise (everyone described it in the same way: a hollow, nasal, almost synthetic sounding voice, made all the more so by the electronic apparatus); and this frog-like voice called excitedly, "Hello, hello, hello! Chief Salamander speaking. Hello, chief Salamander speaking. Stop all broadcasting, you men! Stop your broadcasting! Hello, Chief Salamander speaking!" And then another, strangely hollow voice asked: "Ready?" "Ready." There was a click as if the broadcast were being transferred to another speaker; and then another, unnaturally staccato voice called: "Attention! Attention! Attention!" "Hello!" "Now!" A voice was heard in the quiet of the night; it was rasping and tired-sounding but still had the air of authority. "Hello you people! This is Louisiana. This is Kiangsu. This is Senegambia. We regret the loss of human life. We have no wish to cause you unnecessary harm. We wish only that you evacuate those areas of coast which we will notify you of in advance. If you do as we say you will avoid anything regrettable. In future we will give you at least fourteen days notice of the places where we wish to extend our sea. Incidents so far have been no more than technical experiments. Your explosives have proved their worth. Thank you for them. "Hello you people! Remain calm. We wish you no harm. We merely need more water, more coastline, more shallows in which to live. There are too many of us. Your coastlines are already too limited for our needs. For this reason we need to demolish your continents. We will convert them into bays and islands. In this way, the length of coastline can be increased five-fold. We will construct new shallows. We cannot live in deep ocean. We will need your continents as materials to fill in the deep waters. We wish you no harm, but there are too many of us. You will be free to migrate inland. You will not be prevented from fleeing to the hills. The hills will be the last to be demolished. "We are here because you wanted us. You have distributed us over the entire world. Now you have us. We wish that you collaborate with us. You will provide us with steel for our picks and drills. you will provide us with explosives. You will provide us with torpedoes. You will work for us. Without you we will not be able to remove the old continents. Hello you people, Chief Salamander, in the name of all newts everywhere, offers collaboration with you. You will collaborate with us in the demolition of your world. Thank you." The tired, rasping voice became silent, and all that was heard was the constant noise resembling machinery or the sea. "Hello, hello, you people," the grating voice began again, "we will now entertain you with music from your gramophone records. Here, for your pleasure, is the March of the Tritons from the film, Poseidon.

On the contrary the depth and profound feeling of the spirit presupposes that the soul has worked its way through its feelings and powers and the whole of its inner life, i.e. that it has overcome much, suffered grief, endured anguish and pain of soul, and yet in this disunion has preserved its integrity and withdrawn out of it into itself. In the myth of Hercules the Greeks have presented us with a hero who after many labours was placed amongst the gods and enjoyed blissful peace there. But what Hercules achieved was only something outside him, the bliss given him as a reward was only peaceful repose. The ancient prophecy that he would put an end to the reign of Zeus, he did not fulfill, supreme hero of the Greeks though he was. The end of that rule only began when man conquered not dragons outside him or Lernaean hydras, but the dragons and hydras of his own heart, the inner obstinacy and inflexibility of his own self. Only in this way does natural serenity become that higher serenity of the spirit which completely traverses the negative moment of disunion and by this labour has won infinite satisfaction. The, feeling of cheerfulness and happiness must be transfigured and purified into bliss. For good fortune and happiness still involve an accidental and natural correspondence between the individual and his external circumstances; but in bliss the good fortune still attendant on a man’s existence as he is in nature falls away and the whole thing is transferred into the inner life of the spirit. Bliss is an acquired satisfaction and justified only on that account; it is a serenity in victory, the soul’s feeling when it has expunged from itself everything sensuous and finite and therefore has cast aside the care that always lies in wait for us. The soul is blissful when, after experiencing conflict and agony, it has triumphed over its sufferings. (α) If we now ask what can be strictly ideal in this subject-matter, the answer is: the reconciliation of the individual heart with God who in his appearance as man has traversed this way of sorrows. The substance of spiritual depth of feeling is religion alone, the peace of the individual who has a sense of himself but who finds true satisfaction only when, self-collected, his mundane heart is broken so that he is raised above his mere natural existence and its finitude, and in this elevation has won a universal depth of feeling, a spiritual depth and oneness in and with God. The soul wills itself, but it wills itself in something other than what it is in its individuality and therefore it gives itself up in face of God in order to find and enjoy itself in him. This is characteristic of love, spiritual depth in its truth, that religious love without desire which gives to the human spirit reconciliation, peace, and bliss. It is not the pleasure and joy of actual love as we know it in ordinary life, but a love without passion, indeed without physical inclination but with only an inclination of soul. Looked at physically, this is a love which is death, a death to the world, so that there hovers there as something past the actual relationship of one person to another; as a real mundane bond and connection this relationship has not come essentially to its perfection; for, on the contrary, it bears in itself the deficiency of time and the finite, and therefore it leads on to that elevation into a beyond which remains a consciousness and enjoyment of love devoid of longing and desire.

clergyman, delivered in some other place, however distant. In the same manner any picture, character, drawing, or print can be transferred from one to another place. Millions of such instruments can be operated from but one plant of this kind. More important than all of this, however, will be the transmission of power, without wires, which will be shown on a scale large enough to carry conviction.” Last-minute design changes were required, however, necessitating more money. Tesla had already obtained a second loan from Morgan, and when those funds ran out, he again approached the financier for additional capital. In an attempt to convince the powerful Morgan to invest another large sum, Tesla explained that the tower could be used for more than transmitting radio signals—it could be used to saturate the entire globe with electricity harmless to living things so that everyone could obtain usable power by simply sticking wires in the soil.

In that moment Baja felt something like a hammer blow to his chest. Everyone in those pockets of Air was Felsia to someone. Every life saved there filled someone else with relief and joy. Every life snuffed out was another Katowa, someone somewhere having their heart torn out. Baja could feel the detonator in his hands. The horrible click transferring to his palm as the button depressed. He could feel that terrible shockwave again as the landing pad vanished in fire. He could feel the horror replaced by fear. As some unlucky combinations of events up the shuttle too close to the blast and knocked it from the sky. He could feel all of it so clearly, it was as if it was happening right then, but more than that he felt sorrow. Someone had just tried to do the same thing to his baby girl, had tried to kill her. Not because he hated her, but because she was standing in the path of his political statement. Everyone who had dies on that shuttle had been a Felsia to someone, and with a click of a button he’s killed them. He hadn’t meant to; he’d been trying to save them. That was the little lie that he’d kept close to his heart for months now. But the truth was much worse. Some secret part of him had wanted the shuttle to die, had reveled watching it fall from the sky in flames, had wanted to punish the people trying to take his world away. Except that was a lie, too. The real truth, the truth beneath it all, was that he had wanted to spread his pain around to punish the universe for being a place where his little boy had been killed – to punish other people for being alike when his Katowa was dead. That part of him had watched the shuttle burn and thought now you know how it feels; now you know how I feel. But the people he’d hurt had just saved his daughter because they were the type of people who couldn’t let even their enemies die helpless. The first sob took him by surprise, nearly bending him double with its power. Then he was blind, his eyes filled with water, his throat closed like someone was choking him. He gasped for air, and every gasp turned into another loud sob. …He tried to speak, to reassure (Naomi), but when he tried, the only words he could say were, “I killed them.” He meant the governor and Coop and Kate and the RCE security team, but most of all Katowa. He’d killed his little boy over and over again every time he’d let someone else die to punish them for his son’s death. “I killed them.” “This time you saved them,” Naomi repeated. “These ones you saved.

Gougères Gougères are airy French cheese puffs that originated in France, and are traditionally served this time of year with champagne dry, not brut. 1 cup water 1 stick unsalted butter, cut into small pieces 1/2 teaspoon salt 1 cup flour 4 large eggs 1 1/2 cups coarsely grated Gruyère cheese Preheat oven to 375°F. Line a baking sheet with parchment paper. Place the water, butter and salt in a saucepan and bring to a boil, then reduce heat to moderate. Add flour all at once and beat with a wooden spoon until the mixture pulls away from side of pan. Transfer mixture—known as pâte à choux—to a bowl and use an electric mixer to beat in the eggs, one at a time. If the batter is too stiff, add another egg. Stir the Gruyère into the pâte à choux and drop by tablespoons, about one inch apart, on the baking sheet. Bake for about twenty-five minutes, or until golden brown. Serve warm.

Owing to pressure from below, the pressure of the masses, the bourgeoisie may sometimes concede certain partial reforms while remaining on the basis of the existing social-economic system. Acting in this way, it calculates that these concessions are necessary in order to preserve its class rule. This is the essence of reform. Revolution, however, means the transference of power from one class to another. That is why it is impossible to describe any reform as revolution. That is why we cannot count on the change of social systems taking place as an imperceptible transition from one system to another by means of reforms, by the ruling class making concessions.

As we sit with our drinks, if it’s hot, hold the cup in both hands, noticing the warmth. Close your eyes and pay attention to the heat as it transfers that energy to your skin and through your muscle tissue from one set of cells to another and savor the comforting sensation. Bring the cup to your nose and allow the scent to waft up and contact your olfactory nerves. Notice the smell as it begins lightly and then strengthen as the vapor intensifies. Then, place the cup close to your lips and feel the warmth there as well before taking your first sip. ‘Chew’ your sips, allowing the liquid to contact every last taste bud, noticing the way the flavor develops before you ingest it. As it travels your esophagus, notice the warmth you feel from the inside, smiling at the sensation.

Archbishop Benson lived in a different era, but his rules for life carry relevance today: • Eagerly start the day’s main work. • Do not murmur at your busyness or the shortness of time, but buy up the time all around. • Never murmur when correspondence is brought in. • Never exaggerate duties by seeming to suffer under the load, but treat all responsibilities as liberty and gladness. • Never call attention to crowded work or trivial experiences. Before confrontation or censure, obtain from God a real love for the one at fault. Know the facts; be generous is your judgment. Otherwise, how ineffective, how unintelligible or perhaps provocative your well-intentioned censure may be. • Do not believe everything you hear; do not spread gossip. Do not seek praise, gratitude, respect, or regard for past service. • Avoid complaining when your advice or opinion is not consulted, or having been consulted, set aside. • Never allow yourself to be placed in favorable contrast with anyone. • Do not press conversation to your own needs and concerns. Seek no favors, nor sympathies; do not ask for tenderness, but receive what comes. • Bear the blame; do not share or transfer it. • Give thanks when credit for your own work or ideas is given to another.6

usual method. 20. ONLINE BANKING SERVICES Meaning : If a system allows an individual to perform his banking activities at his home, via internet is called Online banking. Now most of the traditional banks are also offering online banking services to the customers. Online banking services in traditional banks enable the customers to perform all usual transactions, such as account transfers, balance inquiries, bill payments, and stop-payment requests, online loan and credit card applications. Customers account information’s can also be accessed at anytime, day or night, and it can be done at any time and from any place. If once the information entered then there is no need to be re-entered for subsequent checks, and future payments can also be scheduled to occur automatically. Advantages of Online Banking Easy and safe - Customer’s can check their account balance and status of their account in online at anytime. Online visits “reduce the impact of an act of fraud. No fee : Many banks offer free bill pay Comfort : Process in online banking is easy and quick. A bank’s location can be easily identified and instantly a person can find the way to reach banks destinations, this system has more features, such as regular cash checks and it provides recent transaction reports including payments, transfers and deposits, and warn you at potential security threats. Fund transfer : Banks facilitates to transfer money from the account of one person to another person’s

Keir was on a bench, removing his boots. Dishes were rattling off somewhere. Marcus must be making our meal. Keir glanced up. I risked a smile. “I think that Marcus is calming down.” “Really?” His expression did not change, but there was a hint of laughter in his voice. “Marcus?” he called out. “The warprize did not eat at noon.” The rattling dishes stilled and I heard an enraged cry. I hunched down as Marcus stomped into the room. “What? You think you live on air and light?” He glared at me, with both hands on his hips. “City dwellers.” He said it with disgust, and switched his glare to the larger man. “I had kavage with Joden and Simus.” I voiced a small protest. Marcus focused on me again. It was amazing how much anger one eye could hold. “You were told to take nothing except from the hand of the Warlord.” I cringed and looked over at Keir, who gazed at us both with a straight face. This time I was sure I saw a glimmer of laughter in those eyes. “Marcus is right.” Keir’s eyes grew serious. “While Simus and Joden have my trust, you are not to take anything from anyone else.” He rose from the bed and went to take his turn in the privy room. Marcus let loose a stream of words under his breath, and stomped out, using words and phrases that I did not understand. I sat there quietly as he stomped back in with two buckets of water for Keir. He was still muttering under his breath when he emerged, radiating anger with every step. I opened my mouth to say that I couldn’t have eaten if I couldn’t take food from another’s hand, but closed it quickly. Silence seemed wiser. Marcus returned with a heavy tray and started the dishes to rattling as he placed them on the table. “No food.” He transferred dishes at a rate that made me fear for my life. “Didn’t rest.” He stepped back, surveying his handiwork. “Rolled in muck pits, that she did.” That one eye was focused on me again. “Sit.” He pointed to the chair. I sat. “Hands.” I held them out, and Marcus poured the water over them, muttering something that did not sound like a prayer. “Eat.” He crossed his arms. “Shouldn’t I wait for…” My stomach chose that moment to express its interest in the food. At the sound, Marcus’ sole eye tapered its focus and drilled into me. “Eat.” I ate. As soon as my mouth was full, Marcus started to explain, in detail, the meaning of the words ‘food’ and ‘rest’. I decided that the wisest choice was to keep nodding and eating. Finally, Keir emerged from the privy room. “Marcus.” Marcus stopped and looked over. “Enough.” Marcus clamped his mouth tight, poured the water over Keir’s hands, then stomped off, muttering

The CIA program known as “extraordinary rendition,” the practice of clandestinely transferring suspected terrorists from one country to another for the purposes of incarceration or interrogation, has been well documented. It was put into place not by President George W. Bush but by his predecessor, Bill Clinton.

The experience of cash transfer programmes and basic income pilots is that, for the most part, the money is spent on ‘private goods’, such as food for children, healthcare and schooling. What is more, studies have shown that, contrary to popular prejudice, receipt of a basic income or cash transfer leads to reduced spending on drugs, alcohol and tobacco, which can be seen as ‘therapy bads’ (or ‘compensatory bads’) for alleviating a difficult and hopeless situation. Four examples are worth reflection. In Liberia, a group of alcoholics, addicts and petty criminals were recruited from the slums, and each given the equivalent of US$200, with no conditions attached. Three years later, they were interviewed to find out what they had used the money for. The answer was mainly for food, clothing and medicine. As one of the researchers wondered, if such people did not squander a basic income grant, who would?8 Another study, reported by The Economist, took place in the City of London, known as the Square Mile, where a ‘hidden legion of homeless people’ emerges in the evening.9 Broadway, a charity, identified 338 of them, most of whom had spent over a year living on the streets. It singled out the longest-term rough sleepers, those who had been on the streets for over four years, asked what they needed to change their lives and gave it to them. The average outlay was £794. Of the thirteen who engaged, eleven had moved off the streets within a year. None said they wanted the money for drink, drugs or gambling. Several told researchers that they cooperated because they were offered control over their lives, rather than, in their eyes, being bullied into hostels. And the cost was a fraction of the £26,000 estimated to be spent annually on each homeless person, in health, police and prison bills.

The Spark, the animating spirit of the early warrior caste, is distinct from the religion that comes to predominate and maintain the later multiethnic empire, which I will call The Imperial Altar. Civilisational successes—such as conquest, wealth, and education—generate their own loss conditions. The Barbarism of Reflection destroys the foundations of the Imperial Altar and successfully kills any last remnants of The Spark. The castes of the lion archetype (warriors and peasants) have mutual antagonisms with the castes of the fox archetype (priests or intellectuals and merchants). Where the lion archetype predominates either as monarchism (warriors) or as Caesarism (peasants) ‘civilisational successes’ can be held in check for a period. They tend to create strong regimes through ruthlessness but such strength, ironically, leads to the managerial need for administration generated by growth and complexity, which in turn leads to the rise of elites of the fox archetype taking over. When the fox archetype predominates, either as theocracy (priests/intellectuals) or plutarchy (merchants), ‘civilisational success’ may accelerate but, in the process, the very foundations that facilitated such success in the first place (i.e. the strong regime maintained by the lion’s ruthlessness) are eroded, eventually leading to collapse. Quantity has a quality all of its own, which manifests as all that is ‘mass’: democracy, utilitarianism, standardisation, and the destruction of quality and distinction. This is a feature of the late, pre-collapse cycle. Individuals of one civilisational season cannot embody the spirit of another: the Children of Winter, for example, cannot embody the Spring. Civilisation is incommunicable. The ‘world-feeling’ of a people as Spengler says is ‘not transferable’. ‘What one people takes over from another—in “conversion” or in admiring feeling—is a name, dress, and mask for its own feeling, never the feeling of that other.’[1] Ethnicity is a constant reality which promotes ingroup solidarity in the early cycle and becomes a problem for the ruling class to manage in the late cycle.

Braised Striped Bass Pavillon YIELD: 4 SERVINGS I HAD NEVER SEEN or tasted striped bass before I worked at Le Pavilion. It is similar, however, to the loup de mer of the Mediterranean, one of the most prized fish of that region and a standard menu item in restaurants along the Côte d’Azur. With flesh that is slightly softer and moister than its European cousin, striped bass was a specialty of Le Pavilion. The braised wild striped bass would be presented to the patrons whole and carved at tableside. The following is a simple, elegant, and mouth-watering adaptation of the recipe from Le Pavilion. The fish, gutted with head on, is braised with white wine, shallots, and mushrooms in the oven, then coated with the cooking juices enriched with butter. This dish is excellent served with tiny steamed potatoes or sautéed cucumbers. 1 striped bass, gutted, with head on (about 3 pounds) 2 cups thinly sliced mushrooms ¼ cup chopped shallots ½ teaspoon salt, plus more to taste ½ teaspoon freshly ground black pepper, plus more to taste 1 tablespoon good olive oil 1 teaspoon fresh thyme leaves 2 bay leaves 1 cup dry, fruity white wine (Chardonnay or Sauvignon Blanc) 8 tablespoons (1 stick) unsalted butter, at room temperature 1 tablespoon fresh lemon juice 1 tablespoon minced fresh chives Preheat the oven to 400 degrees. Place the fish in a gratin dish or stainless steel baking dish that is narrow enough to prevent the garnishes and the wine from spreading out too much. Sprinkle with the mushrooms, shallots, ½ teaspoon salt, ½ teaspoon pepper, olive oil, thyme, bay leaves, and wine. Cover tightly with a piece of aluminum foil so the fish will cook in its own steam. Bake for 35 to 45 minutes, or until the fish is cooked through. Check by inserting the point of a small knife into the flesh. It should be tender, and the flesh should separate from the central bone when pierced with the knife. Reduce the heat to 150 degrees. Using a large hamburger spatula, transfer the whole fish to an ovenproof serving platter, and set aside in the warm oven while you complete the recipe. Pour the fish’s cooking juices and vegetable solids into a small saucepan, and discard the bay leaves. You should have ¾ to 1 cup of liquid; cook down the liquid or add water to adjust the yield to this amount. Bring to a boil on top of the stove, and add the butter spoonful by spoonful, incorporating each piece into the mixture with a whisk before you add another. Remove the saucepan from the heat, and add the lemon juice, chives, and additional salt and pepper to taste. At serving time, pull or scrape off the skin on top of the fish with a small paring knife. Coat the fish with the sauce, and sprinkle the chives on top. Bring to the table, and carve for the guests.

DIVORCE ABROAD When a couple can be divorced in more than one country serious legal problems can develop. British nationals who live abroad can decide whether to be divorced at home or abroad. What matters is where it makes most sense for them to be divorced, and they should work out which jurisdiction is equally fair to both parties. One of the factors that will determine where the divorce takes place is who puts a petition in first. This will carry some weight when everything else is finely balanced. So if there is jurisdiction in Britain and another country and you would be better off in Britain, start proceedings quickly. But if the English courts would favour the husband more than the wife, a judge would be likely to tell them to use the jurisdiction that would be fairest to both. It creates a bad impression on a judge if you, as petitioner, have deliberately opted for the jurisdiction most favourable to you. One English woman, who had lived in France and was married to a Frenchman, decided to file her petition in the UK. Her husband was able to have the proceedings stopped completely, however, because the judge believed that justice would be served better in France. An American couple who were married in Italy but had lived in the UK for six years and wanted to divorce could have their case heard in any of the three countries. They could go to the States because they were still domiciled there (in the sense that that was where they came from and where they were both likely to die), but they could also use the English or Italian courts because in the first instance this would their country of residence and in the second this would be where their assets were. However, even if they had lived in Britain for a few years, if most of their assets were still in Italy it would be more sensible for the divorce to take place there. Under Moslem law a man divorces his wife simply by saying ‘I divorce you’ three times, and his liability to his wife is only five gold coins. That is patently unfair for a British woman or, say, an Iranian or an Iraqi living in Britain. While the British courts accept the divorce, it does not preclude the woman from gaining some settlement from her husband’s assets in Britain, provided, of course, he has not taken everything he owns out of the country. British courts can make orders for financial provision when a divorce or separation has taken place abroad, provided permission has been granted by a High Court judge. The judge will only give the go-ahead if he or she considers that the circumstances warrant it – if, for example, the person making the application now lives in Britain. When a divorce takes place abroad, provided that it was recognized the country which granted it, it will always be recognized in the UK. This is not always the case in reverse: if a couple were married in a Catholic country (which does not recognize divorce) and they came to live in the UK and subsequently divorce there, UK legislation would only cover them, their dependants and assets in the UK. We pointed out in Chapter 8 that when assets are held abroad, UK courts have only limited powers to make a husband transfer a share if his assets to his wife, or vice versa, particularly when the money is tied up in the Middle or Far East.

Ulay’s Polaroids of that period often showed him piercing his own flesh in various bloody ways. In one work, he tattooed one of his aphorisms on his arm: ULTIMA RATIO (meaning final argument or last resort, referring to force). Then he cut a square hunk of flesh containing the tattoo out of his arm, slicing so deeply that the muscle and tendon were visible. He framed and preserved the tattooed flesh in formaldehyde. For another image, he held a bloodstained paper towel over a self-inflicted razor wound in his belly. A series of shots showed him slicing his fingertips with a box cutter and painting the white tiles of a bathroom with his own blood. (...)somebody gave Ulay a Newton’s cradle. He was fascinated by the back-and-forth swinging of the shiny metal balls, the little clack they made when they collided, the perfect transfer of energy. “What if we did that?” he said. I immediately understood what he was talking about: a performance where the two of us would collide and bounce off each other. We were naked, standing twenty meters apart. We were in a warehouse on the island of Giudecca, just across the lagoon from Venice. A couple hundred people were watching. Slowly at first, Ulay and I began to run toward each other. The first time, we just brushed past each other as we met; on each successive run, though, we moved faster and faster and made harder contact—until finally Ulay was crashing into me. Once or twice he knocked me over. We had placed microphones near the collision point, to pick up the sounds of flesh slapping flesh. (...) then [Ulay] took out a heavy needle, the kind used to sew leather, attached to some thick white thread, and he sewed his lips shut. This didn’t happen quickly. First he had to penetrate the skin below his lower lip—not easy—and then the skin above his upper lip. Also not easy. Then he pulled the thread tight and tied a knot. And then he and I changed places: Ulay sat down among the audience, and I sat in the chair he had just occupied. “Now,” I told our friends, “you will ask me questions and I will answer as Ulay.

Hash is a function that is used to convert a specific value (or information) into another. Hashing works well in cryptography because it acts as a mask over the information that is being transferred from one place to the next. The hashing blockchain allows a certain amount of data of any size to be converted into data of a very specific size. This

She gave us what protection her magic could offer, transferring it from her body into our own using the Harp. Another secret she had learned from her long-ago masters: that the Harp could not only move its bearer through the world, but move things from one place to another—even move magic from her soul to ours.

Archbishop Benson lived in a different era, but his rules for life carry relevance today: • Eagerly start the day’s main work. • Do not murmur at your busyness or the shortness of time, but buy up the time all around. • Never murmur when correspondence is brought in. • Never exaggerate duties by seeming to suffer under the load, but treat all responsibilities as liberty and gladness. • Never call attention to crowded work or trivial experiences. • Before confrontation or censure, obtain from God a real love for the one at fault. Know the facts; be generous is your judgment. Otherwise, how ineffective, how unintelligible or perhaps provocative your well-intentioned censure may be. • Do not believe everything you hear; do not spread gossip. • Do not seek praise, gratitude, respect, or regard for past service. • Avoid complaining when your advice or opinion is not consulted, or having been consulted, set aside. • Never allow yourself to be placed in favorable contrast with anyone. • Do not press conversation to your own needs and concerns. • Seek no favors, nor sympathies; do not ask for tenderness, but receive what comes. • Bear the blame; do not share or transfer it. • Give thanks when credit for your own work or ideas is given to another.6

The Kalpa of Dissolution begins when beings are no longer reborn in the hells. When all living beings disappear from the hells, the hells themselves vanish. The process is repeated in the abode of hungry spirits and animals. As for human beings, when one person is reborn in a First Dhyāna heavens, when one of their number is reborn in a Second Dhyāna heaven and experiences the joy resulting form samādhi, all the others receive an impetus to enter samādhi and be reborn there. When the karma of living beings that created the world is finally exhausted (because there are no more living beings in the world), seven suns appear and burn up the wind circle, water circle, golden earth layer, Mount Sumeru, the four landmasses, and the Brahmā palace at the highest point of the First Dhyāna heavens. Being who escaped, so to speak, to the Second Dhyāna can evade this catastrophe. When the hells and the abodes of the hungry spirits and animals finally disappear, evil ones living in the human world might clap their hands in glee, saying, "Now I can do anything I want to. There is now no longer any place below the human realm to which I can fall." Similarly, those who entered the hells just before their final dissolution would no doubt rejoice that their period of torment would be very short. Their joy would be premature, however. The Abhidharmakośa says that the inhabitants of hells who have not yet received their full measure of punishment would be transferred by the force of their karma to a hell in another universe.

It is true that we arrive at contradictions when we describe the perceived world. And it is also true that if there were such a thing as a non-contradictory thought, it would exclude the world of perception as a simple appearance. But the question is precisely to know whether there is such a thing as logically coherent thought or thought in the pure state...One of Kant's discoveries, whose consequences we have not yet fully grasped, is that all our experience of the world is throughout a tissue of concepts which lead to irreducible contradictions if we attempt to take them in an absolute sense or transfer them into pure being, and that they nevertheless found the structure of all our phenomena, of everything which is for us...I wish only to point out that the accusation of contradiction is not decisive, if the acknowledged contradiction appears as the very condition of consciousness...There is a vain form of contradiction which consists in affirming two theses which exclude one another at the same time and under the same aspect. And there are philosophies which show contradictions present at the very heart of time and of all relationships. There is the sterile non-contradiction of formal logic and the justified contradictions of transcendental logic. The objection with which we are concerned would be admissible only if we could put a system of eternal truths in the place of the perceived world, freed from its contradictions.

God’s Family of Friends That family is the church of the living God, the support and foundation of the truth. 1 Timothy 3:15 God offers you a family of friends and friends who are family—his church. When you transfer your trust into Christ, he not only pardons you; he places you in his family of friends. “Family” far and away outpaces any other biblical term to describe the church. “Brothers” or “brothers and sisters” appears a whopping 148 times between the Book of Acts and the Book of Revelation. God heals his family through his family. In the church we use our gifts to love each other, honor one another, keep an eye on troublemakers, and carry each other’s burdens. from Cure for the Common Life

In the previous chapter, reference was made to two factors which promoted a person’s recovery from neurotic disorders: first, the adoption of some scheme or system of thought which appeared to make sense of the patient’s distress; secondly, the achievement of a fruitful relationship with another person. The need to make sense of one’s experience is, of course, not confined to neurotic distress, but is an essential part of man’s adaptation as a species. The development of intelligence, of consciousness, of partial emancipation from the governance of instinctive patterns, has made man into a reflective animal who feels the need to interpret, and to bring order to, both the world of external reality and the inner world of his imagination. Much of the emphasis placed on the transference situation in psycho-analysis is due to its being an element common to different psycho-analytic schools. The factor of making sense of the patient’s experience is underemphasized partly because different analysts may view the same experience in very different ways. In the end, one has to make sense of one’s own life, however influential guidance from mentors may have been. The pattern made is not necessarily ‘true’ in any provable fashion, although it is possible to say that some views are closer to what is objectively known of the world than are others. But the need is there; and if it appears more obviously in the psychology of introverts, convergers, and patterners than it does in the psychology of extraverts, divergers, and dramatists, this does not mean that it is not present in the latter group as well as in the former. Even the most introverted persons need some human relationships; even the most extraverted persons need some pattern and order in their lives.

thoughts. After a vicious election in which he had challenged the incumbent president, John Adams, it turned out that while Jefferson had defeated Adams in the popular vote, the tall Virginian had received the same number of electoral votes for president as the dashing, charismatic, and unpredictable Aaron Burr of New York, who had been running as Jefferson’s vice president.16,17 Under the rules in effect in 1800, there was no way to distinguish between a vote for president and one for vice president. What was supposed to have been a peaceful transfer of power from one rival to another—from Adams to Jefferson—had instead produced a constitutional crisis. Anxious and unhappy, Jefferson was, he wrote to his eldest daughter, “worn down here with pursuits in which I take no delight, surrounded by enemies and spies catching and perverting every word which falls from my lips or flows from my pen, and inventing where facts fail them.”18 His fate was in the hands of other men, the last place he wanted it to be. He hated the waiting, the whispers, the not knowing. But there was nothing he could do.

elsewhere,” Tesla explained in an interview. “He will be able to call up, from his desk, and talk to any telephone subscriber on the globe, without any change whatever in the existing equipment. An inexpensive instrument, not bigger than a watch, will enable its bearer to hear anywhere, on sea or land, music or song, the speech of a political leader, the address of an eminent man of science, or the sermon of an eloquent clergyman, delivered in some other place, however distant. In the same manner any picture, character, drawing, or print can be transferred from one to another place. Millions of such instruments can be operated from but one plant of this kind. More important than all of this, however, will be the transmission of power, without wires, which will be shown on a scale large enough to carry conviction.” Last-minute design changes were required, however,

Translation is a rite of transformation. Generally, it is thought of only as the movement from one language to another; however, “translation” is a more multidimensional word and concept (from the Latin translatus, the past participle of transferre— to transfer). Transference or translation is the vehicle that links many realms: place to place, one body to another, the senses to the thought to the utterance.

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