Translations Key Quotes

Forgiveness. The ability to forgive oneself. Stop here for a few breaths and think about this because it is the key to making art, and very possibly the key to finding any semblance of happiness in life. Every time I have set out to translate the book (or story, or hopelessly long essay) that exists in such brilliant detail on the big screen of my limbic system onto a piece of paper (which, let’s face it, was once a towering tree crowned with leaves and a home to birds). I grieve for my own lack of talent and intelligence. Every. Single. Time. Were I smarter, more gifted, I could pin down a closer facsimile of the wonders I see. I believe, more than anything, that this grief of constantly having to face down our own inadequacies is what keeps people from being writers. Forgiveness, therefore, is key. I can’t write the book I want to write, but I can and will write the book I am capable of writing. Again and again throughout the course of my life I will forgive myself.

The board, in collaboration with management, crafts a strategic roadmap that defines the specific steps required to achieve the vision. This roadmap translates the company's "why" and "when" into a practical "how," outlining key milestones, resource allocation, and performance metrics.

Stay hungry. It worked for Michelangelo, it worked for Picasso, and it works for a hundred thousand artists who do it not for love (although that might play a part) but in order to put food on the table. If you want to translate the world, you need to use your appetites. Does this surprise you? It shouldn’t. There’s no creation without talent, I give you that, but talent is cheap. Talent goes begging. Hunger is the piston of art.

The good things in life cost what they cost. The unnecessary things are not worth it at any price. The key is being aware of the difference.

The real key isn't about whether what I say is true, but whether you believe it. From start to end, the direction of narrative is not guided by the tongue, but by the ear.

Fiction has two uses. Firstly, it’s a gateway drug to reading. The drive to know what happens next, to want to turn the page, the need to keep going, even if it’s hard, because someone’s in trouble and you have to know how it’s all going to end … that’s a very real drive. And it forces you to learn new words, to think new thoughts, to keep going. To discover that reading per se is pleasurable. Once you learn that, you’re on the road to reading everything. And reading is key. There were noises made briefly, a few years ago, about the idea that we were living in a post-literate world, in which the ability to make sense out of written words was somehow redundant, but those days are gone: words are more important than they ever were: we navigate the world with words, and as the world slips onto the web, we need to follow, to communicate and to comprehend what we are reading. People who cannot understand each other cannot exchange ideas, cannot communicate, and translation programs only go so far. The simplest way to make sure that we raise literate children is to teach them to read, and to show them that reading is a pleasurable activity. And that means, at its simplest, finding books that they enjoy, giving them access to those books, and letting them read them. I don’t think there is such a thing as a bad book for children. Every now and again it becomes fashionable among some adults to point at a subset of children’s books, a genre, perhaps, or an author, and to declare them bad books, books that children should be stopped from reading. I’ve seen it happen over and over; Enid Blyton was declared a bad author, so was RL Stine, so were dozens of others. Comics have been decried as fostering illiteracy. It’s tosh. It’s snobbery and it’s foolishness. There are no bad authors for children, that children like and want to read and seek out, because every child is different. They can find the stories they need to, and they bring themselves to stories. A hackneyed, worn-out idea isn’t hackneyed and worn out to them. This is the first time the child has encountered it. Do not discourage children from reading because you feel they are reading the wrong thing. Fiction you do not like is a route to other books you may prefer. And not everyone has the same taste as you. Well-meaning adults can easily destroy a child’s love of reading: stop them reading what they enjoy, or give them worthy-but-dull books that you like, the 21st-century equivalents of Victorian “improving” literature. You’ll wind up with a generation convinced that reading is uncool and worse, unpleasant. We need our children to get onto the reading ladder: anything that they enjoy reading will move them up, rung by rung, into literacy. [from, Why our future depends on libraries, reading and daydreaming]

The key is to remember that how our minds feel as we go about our day—how relaxed, happy, and fulfilled we are—gets translated into the physiology of the body.

Biomimicry is critical in regard to using design as a way to solve problems in business. Biological ecosystems have invented solution after solution to all kinds of problems. The key is to learn to see nature through nature's eyes, and to speak nature's language and then to establish a continuous translation between biological ecosystems and human ecosystems.

One thing is clear: One cannot understand the Nazi vocabulary adequately if one only looks at Germany. What is the “blood disgrace” of which ‘Mein Kampf’ warns – as we have seen – if not the “miscegenation” that is condemned also by the proponents of ‘White Supremacy’? Even the key term of Nazi-ideology ‘subhuman [Untermensch]’ is a translation of the American ‘Under Man’!

Languages aren’t just made of words. They’re modes of looking at the world. They’re the keys to civilization. And that’s knowledge worth killing for.

Notes of the same key respond to one another; Odors of the same nature merge together. Water flows toward what is wet, Fire rises toward what is dry. Clouds follow dragons; Winds follow tigers.

Bye-bye. Nice knowing you. But if you are waiting for that perfect idea to strike like lightning during a dust storm (I live in New Mexico), you could be waiting a long time. Ideas are everywhere. EVERYWHERE. I can’t walk to the bathroom without being hit with another idea. It’s what you DO with that idea that matters. Here is your mantra: BICHOK, BICHOK, BICHOK Translation: Butt in chair, hands on keys. Just write. Every stinking day.

Virtue” can seem old-fashioned. Yet virtue—arete—translates to something very simple and very timeless: Excellence. Moral. Physical. Mental. In the ancient world, virtue was comprised of four key components. Courage. Temperance. Justice. Wisdom.

Non illegitimi te carborundum, the graffiti in prisoner-of-war camps is said to have run. The rough translation, very important for artists, is “Don’t let the bastards get you down.” Artists who take this to heart survive and often prevail. The key here is action. Pain that is not used profitably quickly solidifies into a leaden heart, which makes any action difficult.

A truthful self-inventory leads not only to a better understanding of our own shortcomings. It also allows us to more objectively appraise and respond to the shortcomings of others. When we're accountable to ourselves, we're able to hold others accountable. We can leverage shame without shaming. The key here is accountability with compassion. These lessons apply to all of us, addicted or not, and translate to every type of relationship in our everyday lives.

Because the ESV is an essentially literal, word-for-word translation, the ESV is especially suited for cross-reference study of key words and concepts throughout the Bible.

But unlike the alchemists, we’ve actually figured out the key to the transformation of a thing. It’s not in the material substance. It’s in the name.

You see?’ asked Anthony. ‘Languages aren’t just made of words. They’re modes of looking at the world. They’re the keys to civilization. And that’s knowledge worth killing for.

When it comes to your talent, translate the intangible into the tangible.

The key to this translation of ideology to politics in both cases was an effective appeal to human experience at the crucial time.

The Daodejing, for instance, actually translates as The Way of Virtue.

49 Wilhelm Wundt Principles of Physiological Psychology (1873–74) The book that made Wundt the dominant figure in the new science of psychology. Translated into English by Edward Titchener in 1904.

THE Naraudh Lar-Chanë (or Riddle of the Treesong), one of the key legends of the lost civilization of Edil-Amarandh, is here translated in full for the first time. This great classic of Annaren literature

How does your ruling reason manage itself? For in that is the key to everything. Whatever else remains, be it in the power of your choice or not, is but a corpse and smoke.” —MARCUS AURELIUS, MEDITATIONS, 12.33

PRONUNCIATION GUIDE: Ailith: A-lith ("noble war"; "ascending, rising") Andriana: An-dree-ana, or Dree, for "Dri" ("warrior") Asher: Ash-er ("happy one") Azarel: Ah-zah-rell ("helper") Bellona: Bell-oh-na ("warlike") Chaza'el: Chazah-ell ("one who sees") Kapriel: Kah-pree-ell (variant of "warrior") Keallach: Key-lock ("battle") Killian: Kill-ee-un ("little warrior"--though he's not so little in my novel!) Raniero: Rah-near-oh ("wise warrior") Ronan: Row-nun ("little seal"; I know. Not as cool, right? But he was named Duncan at first draft and I had to change it due to publisher request, and "Ronan" sounded like a medieval, cool warrior name to me. I overlooked the real translation in favor of the man he became in my story. And that guy, to my mind, is more like a warrior, with the spray of the sea upon his face as he takes on the storm--which is like a seal!) Tressa: Tre-sah ("late summer") Vidar: Vee-dar ("forest warrior")

My aim for this book is for it to be as lean and portable as possible. Since there is limited room here and no desire to leave any valuable source out, anyone who wants a bibliography for this book can email: hello@stillnessisthekey.com For those looking to do more reading on Eastern or Western philosophy, I recommend the following: Meditations, by Marcus Aurelius (Modern Library) Readings in Classical Chinese Philosophy, by Philip J. Ivanhoe and Bryan W. Van Norden (Hackett) Letters of a Stoic by Seneca (Penguin Classics) The Bhagavad Gita (Penguin Classics) The Art of Happiness, by Epicurus (Penguin Classics) The New Testament: A Translation, by David Bentley Hart (Yale University Press) Buddha, by Karen Armstrong (Penguin Lives Biographies)

I’m convinced that parents are the most essential key to unlocking the next generation’s curiosity, creativity, and innovation. So much can be said for providing a home full of books, art supplies, open-ended toys, and freedom to wander outdoors. Being stingy with screen time and generous with our attention to a child’s natural interests can translate the message to him or her that learning matters better than any standardized test. And for parents like myself, this may require questioning the same method by which they were educated. Not only has our modern method of education continually declined in its success since we ourselves went through the system; it has left us wanting more—more education for ourselves, and definitely more for our kids.

Self-proclaimed artists limit themselves to ink on canvas or to the keys on a piano, but only a true artist will understand what art and real freedom really is – self-exploration without any limits which is a translation of said person's personal philosophy and way of life.

This youngster gradually became an intimate visitor of the family. He talked little, but he sat long. He filled the father's pipe when it was empty, gathered up the mother's knitting needle, or ball of worsted, when it fell to the ground, stroked the sleek coat of the tortoise-shell cat, and replenished the teapot for the daughter from the bright copper kettle that sang before the fire. All these quiet little offices may seem of trifling import, but when true love is translated into Low Dutch it is in this way that it eloquently expresses itself.

Biochemist David Goodsell describes the problem, “The key molecular process that makes modern life possible is protein synthesis, since proteins are used in nearly every aspect of living. The synthesis of proteins requires a tightly integrated sequence of reactions, most of which are themselves performed by proteins.”41 Or as Jacques Monod noted in 1971: “The code is meaningless unless translated. The modern cell’s translating machinery consists of at least fifty macromolecular components which are themselves coded in DNA: the code cannot be translated otherwise than by products of

Today, modern man has developed in a different direction. We are now far more polarised in our brains than our bodies and most people make decisions through reason rather than intuition. This development has changed the 57th Shadow of Unease. Unease no longer functions as an early warning system restricting fear only to the moment when it is needed for survival. Now unease is translated by our minds. It is continuous and manifests as anxiety. Furthermore, because of this, it is enhanced through the universal morphogenetic field that connects all human beings as one. The mind has become stronger than instinct, and seeks to end unease through the creation of external security. And so the rat race of modern culture is born. The more mind-centred humanity becomes the more security it tries to create for itself and in turn the more paranoid it becomes. Security and protection have become a global obsession, even though they are a complete illusion.

[The Chinese here is tricky and a certain key word in the context it is used defies the best efforts of the translator. Tu Mu defines this word as “the measurement or estimation of distance.” But this meaning does not quite fit the illustrative simile in ss. 15. Applying this definition to the falcon, it seems to me to denote that instinct of SELF RESTRAINT which keeps the bird from swooping on its quarry until the right moment, together with the power of judging when the right moment has arrived. The analogous quality in soldiers is the highly important one of being able to reserve their fire until the very instant at which it will be most effective. When the “Victory” went into action at Trafalgar at hardly more than drifting pace, she was for several minutes exposed to a storm of shot and shell before replying with a single gun. Nelson coolly waited until he was within close range, when the broadside he brought to bear worked fearful havoc on the enemy’s nearest ships.] 14.  Therefore the good fighter will be terrible in his onset, and prompt in his decision. [The word “decision” would have reference to the measurement of distance mentioned above, letting the enemy get near before striking. But I cannot help thinking that Sun Tzu meant to use the word in a figurative sense comparable to our own idiom “short and sharp.” Cf. Wang Hsi’s note, which after describing the falcon’s mode of attack, proceeds: “This is just how the ‘psychological moment’ should be seized in war.”]

Frequency is translated into chemistry. The vibratory pitch of your attitude at any given moment is transferred to your DNA and quickly becomes your reality. Knowing this you have the freedom to choose how you design your life. It is you who designs your own health, your own relationships, and your own inner fulfilment. The second golden rule comes in the form of another caution; that we need to be very careful about using our knowledge (consciously or unconsciously) as a weapon. In our relationships we can all too easily point out the Shadows of others. Our ego can get a hold of knowledge and use it to try and help someone else, when in fact your urge to help the other has become a distraction from your own process. If you wish to truly help others, then you would do best to forget their Shadows altogether and contemplate their Gifts and Siddhis. If they are caught in a Shadow pattern then give them the frequency of their Siddhi as a response. Model the higher frequencies of others for others. The Shadows are for you alone!

especially in the key task of translating broad strategic concepts into feasible operational orders. Marshall understood that Eisenhower had a talent for implementing strategy. And that job, Marshall believed, was more difficult than designing it. “There’s nothing so profound in the logic of the thing,” he said years later, discussing his own role in winning approval for the Marshall Plan. “But the execution of it, that’s another matter.” In other words, successful generalship involves first figuring out what to do, then getting people to do it. It has one foot in the intellectual realm of critical thinking and the other in the human world of management and leadership. It

Common phrases narcissists use and what they actually mean: 1. I love you. Translation: I love owning you. I love controlling you. I love using you. It feels so good to love-bomb you, to sweet-talk you, to pull you in and to discard you whenever I please. When I flatter you, I can have anything I want. You trust me. You open up so easily, even after you’ve already been mistreated. Once you’re hooked and invested, I’ll pull the rug beneath your feet just to watch you fall. 2. I am sorry you feel that way. Translation: Sorry, not sorry. Let’s get this argument over with already so I can continue my abusive behavior in peace. I am not sorry that I did what I did, I am sorry I got caught. I am sorry you’re calling me out. I am sorry that I am being held accountable. I am sorry you have the emotions that you do. To me, they’re not valid because I am entitled to have everything I want – regardless of how you feel about it. 3. You’re oversensitive/overreacting. Translation: You’re having a perfectly normal reaction to an immense amount of bullshit, but all I see is that you’re catching on. Let me gaslight you some more so you second-guess yourself. Emotionally invalidating you is the key to keeping you compliant. So long as you don’t trust yourself, you’ll work that much harder to rationalize, minimize and deny my abuse. 4. You’re crazy. Translation: I am a master of creating chaos to provoke you. I love it when you react. That way, I can point the finger and say you’re the crazy one. After all, no one would listen to what you say about me if they thought you were just bitter or unstable. 5. No one would believe you. Translation: I’ve isolated you to the point where you feel you have no support. I’ve smeared your name to others ahead of time so people already suspect the lies I’ve told about you. There are still others who might believe you, though, and I can’t risk being caught. Making you feel alienated and alone is the best way for me to protect my image. It’s the best way to convince you to remain silent and never speak the truth about who I really am.

Saudade is presented as the key feeling of the Portuguese soul. The word comes from the Latin plural solitates, “solitudes,” but its derivation was influenced by the idea and sonority of the Latin salvus, “in good health,” “safe.” A long tradition that goes back to the origins of Lusophone language, to the thirteenth-century cantiga d’amigo, has repeatedly explored, in literature and philosophy, the special feeling of a people that has always looked beyond its transatlantic horizons. Drawn from a genuine suffering of the soul, saudade became, for philosophical speculation, particularly suitable for expressing the relationship of the human condition to temporality, finitude, and the infinite.

What is the meaning of the phrase “shall be bound in heaven... shall be loosed in heaven?” Williams, the Bible translator, points out for us that the verb form is the perfect passive participle, so the reference is to things in a state of having been already forbidden (or permitted). This tells us that whatever is bound or loosed by the believer is done on the basis that it has already been done “in heaven,” i.e. by the Lord himself. What is it, then, that the Lord has already bound and which he has given us power to bind again? Jesus teaches us: Or else how can one enter into a strong man’s house, and spoil his goods, except he first bind the strong man? and then he will spoil his house. Matt. 12:29 The context of this passage finds Jesus casting out demons. His authority for thus doing is challenged by the religious authorities. They accuse him of doing it by the power of the devil himself. Jesus is explaining that he is able to control demon spirits and make them obey him because he has already bound the strong man — Satan. The fact that the demons obey Him is evidence of Satan being bound. Satan is already bound “in heaven” — by heaven’s power. His power is broken. The key is given to us. We have power over him, too. Amen! The Greek word for “bind” in the passage before us is deo. It means to fasten or tie — as with chains, as an animal tied to keep it from straying. This is glorious! When Satan is bound he is made inoperable. He loses his ability to act against us.

Here’s a deep paradox about learning: the more we embrace not-knowing and mistakes and struggles, the more we set the stage for growth, success, and achievement. This is true for adults and kids alike, and it’s a critical reminder about the importance of normalizing difficulties, embracing mistakes as an opportunity to learn, and building frustration tolerance. After all, the more a child can tolerate frustration, the longer they can stick with a hard puzzle, work on a tough math problem, or stay engaged while writing an essay. And, of course, these skills translate outside of academics as well, because tolerating frustration is key to managing disappointments, communicating effectively with people with different opinions, and sticking with personal goals.

The LXX translates the word for “satyrs” that appears in these Isaiah passages as onokentaurois or “donkey-centaurs,” from which we get our word “centaur.” The Greek-English Lexicon of the Septuagint defines this word as “donkey-centaur, mythic creature (a centaur resembling a donkey rather than a horse).”[6] In Isaiah 34:14 of the ESV we read of “the wild goat crying to his fellow,” and in 13:21, “there wild goats will dance.” But the underlying Hebrew (seirim) is not about wild goats, but satyrs, that were prevalent in Canaanite religion. Scholar Judd Burton points out that Panias or Panias at the base of Mount Hermon in Bashan was a key worship site for the Greek goat-god Pan as early as the third century B.C. and earlier connections to the goat-idol Azazel (see Azazel below).[7]

Keynes argued that when short-term and long-term interest rates had reached their respective lower bounds, further increases in the money supply would just be absorbed by the hoarding of money and would not lead to lower interest rates and higher spending. Once caught in this liquidity trap, the economy could persist in a depressed state indefinitely. Since economies were likely to find themselves in such conditions only infrequently, Hicks described Keynes’s theory as special rather than general, and relevant only to depression conditions. And this has remained the textbook interpretation of Keynes ever since. Its main implication is that in a liquidity trap monetary policy is impotent, whereas fiscal policy is powerful because additional government expenditure is quickly translated into higher output.

What we are faced with in our culture is the post-Christian version of the doctrine of original sin: all human endeavor is radically flawed, and the journalists who take delight in pointing this out are simply telling over and over again the story of Genesis 3 as applied to today’s leaders, politicians, royalty and rock stars. And our task, as image-bearing, God-loving, Christshaped, Spirit-filled Christians, following Christ and shaping our world, is to announce redemption to the world that has discovered its fallenness, to announce healing to the world that has discovered its brokenness, to proclaim love and trust to the world that knows only exploitation, fear and suspicion. So the key I propose for translating Jesus’ unique message to the Israel of his day into our message to our contemporaries is to grasp the parallel, which is woven deeply into both Testaments, between the human call to bear God’s image and Israel’s call to be the light of the world. Humans were made to reflect God’s creative stewardship into the world. Israel was made to bring God’s rescuing love to bear upon the world. Jesus came as the true Israel, the world’s true light, and as the true image of the invisible God. He was the true Jew, the true human. He has laid the foundation, and we must build upon it. We are to be the bearers both of his redeeming love and of his creative stewardship: to celebrate it, to model it, to proclaim it, to dance to it. “As the Father sent me, so I send you; receive the Holy Spirit; forgive sins and they are forgiven, retain them and they are retained.” That last double command belongs exactly at this point. We are to go out into the world with the divine authority to forgive and retain sins. When Jesus forgave sins, they said he was blaspheming; how then can we imagine such a thing for ourselves? Answer: because of the gift of the Holy Spirit. God intends to do through us for the wider world that for which the foundation was laid in Jesus. We are to live and tell the story of the prodigal and the older brother; to announce God’s glad, exuberant, richly healing welcome for sinners, and at the same time God’s sorrowful but implacable opposition to those who persist in arrogance, oppression and greed. Following Christ in the power of the Spirit means bringing to our world the shape of the gospel: forgiveness, the best news that anyone can ever hear, for all who yearn for it, and judgment for all who insist on dehumanizing themselves and others by their continuing pride, injustice and greed.

Once upon a time There was a friend Who poured some ink To a pen, which had been dried up Since then There are pages, and books Cluttered by scribbling With or without a meaning When the ink was done Scribbling started In the earth, dust covered In the tranquil grounds of the temple And in the naked skies Among floating clouds Mesmerized by the dawn of love On top of mountains Like a fairy spreading her wings On fluttering wings of butterflies In paths, under the starry skies On piano keys, playing without a tune On sprays of vibrant blooms Even without a sweet fragrance Even among the debris, pungent flowing down the drain Among the eyes filled with emptiness Walking down the streets, In the battle field, drenched with blood Waiting for a flying bullet, which brings death…. There is a poem Each and every moment Each and every day! (Translated by Manel K R Fernando)

The key point here is Macaulay’s belief that “knowledge and reflection” on the part of the Hindus, especially the Brahmanas, would cause them to give up their age-old belief in anything Vedic in favor of Christianity. The purpose was to turn the strength of Hindu intellectuals against their own kind by utilizing their commitment to scholarship in uprooting their own tradition, which Macaulay viewed as nothing more than superstitions. His plan was to educate the Hindus to become Christians and turn them into collaborators. He persisted with this idea for fifteen years until he found the money and the right man for turning his utopian idea into reality. He needed someone who would translate and interpret the Vedic texts in such a way that the newly educated Indian elite would see the superiority of the Bible and choose that over everything else. Upon his return to England, after a good deal of effort he found a talented but impoverished young German Vedic scholar by name Friedrich Max Muller who was willing to take on the arduous job. Macaulay used his influence with the East India Company to find funds for Max Muller’s translation of the Rig Veda. Though an ardent German nationalist, Max Muller agreed for the sake of Christianity to work for the East India Company, which in reality meant the British Government of India. He also badly needed a major sponsor for his ambitious plans, which he felt he had at last found. The fact is that Max Muller was paid by the East India Company to further its colonial aims, and worked in cooperation with others who were motivated by the superiority of the German race through the white Aryan race theory. This was the genesis of his great enterprise, translating the Rig Veda with Sayana's commentary and the editing of the fifty-volume Sacred Books of the East. In this way, there can be no doubt regarding Max Muller’s initial aim and commitment to converting Indians to Christianity. Writing to his wife in 1866 he observed: “It [the Rig Veda] is the root of their religion and to show them what the root is, I feel sure, is the only way of uprooting all that has sprung from it during the last three thousand years.” Two years later he also wrote the Duke of Argyle, then acting Secretary of State for India: “The ancient religion of India is doomed. And if Christianity does not take its place, whose fault will it be?” This makes it very clear that Max Muller was an agent of the British government paid to advance its colonial interests. Nonetheless, he still remained an ardent German nationalist even while working in England. This helps explain why he used his position as a recognized Vedic and Sanskrit scholar to promote the idea of the “Aryan race” and the “Aryan nation,” a theory amongst a certain class of so-called scholars, which has maintained its influence even until today.

So which theory did Lagos believe in? The relativist or the universalist?" "He did not seem to think there was much of a difference. In the end, they are both somewhat mystical. Lagos believed that both schools of thought had essentially arrived at the same place by different lines of reasoning." "But it seems to me there is a key difference," Hiro says. "The universalists think that we are determined by the prepatterned structure of our brains -- the pathways in the cortex. The relativists don't believe that we have any limits." "Lagos modified the strict Chomskyan theory by supposing that learning a language is like blowing code into PROMs -- an analogy that I cannot interpret." "The analogy is clear. PROMs are Programmable Read-Only Memory chips," Hiro says. "When they come from the factory, they have no content. Once and only once, you can place information into those chips and then freeze it -- the information, the software, becomes frozen into the chip -- it transmutes into hardware. After you have blown the code into the PROMs, you can read it out, but you can't write to them anymore. So Lagos was trying to say that the newborn human brain has no structure -- as the relativists would have it -- and that as the child learns a language, the developing brain structures itself accordingly, the language gets 'blown into the hardware and becomes a permanent part of the brain's deep structure -- as the universalists would have it." "Yes. This was his interpretation." "Okay. So when he talked about Enki being a real person with magical powers, what he meant was that Enki somehow understood the connection between language and the brain, knew how to manipulate it. The same way that a hacker, knowing the secrets of a computer system, can write code to control it -- digital namshubs?" "Lagos said that Enki had the ability to ascend into the universe of language and see it before his eyes. Much as humans go into the Metaverse. That gave him power to create nam-shubs. And nam-shubs had the power to alter the functioning of the brain and of the body." "Why isn't anyone doing this kind of thing nowadays? Why aren't there any namshubs in English?" "Not all languages are the same, as Steiner points out. Some languages are better at metaphor than others. Hebrew, Aramaic, Greek, and Chinese lend themselves to word play and have achieved a lasting grip on reality: Palestine had Qiryat Sefer, the 'City of the Letter,' and Syria had Byblos, the 'Town of the Book.' By contrast other civilizations seem 'speechless' or at least, as may have been the case in Egypt, not entirely cognizant of the creative and transformational powers of language. Lagos believed that Sumerian was an extraordinarily powerful language -- at least it was in Sumer five thousand years ago." "A language that lent itself to Enki's neurolinguistic hacking." "Early linguists, as well as the Kabbalists, believed in a fictional language called the tongue of Eden, the language of Adam. It enabled all men to understand each other, to communicate without misunderstanding. It was the language of the Logos, the moment when God created the world by speaking a word. In the tongue of Eden, naming a thing was the same as creating it. To quote Steiner again, 'Our speech interposes itself between apprehension and truth like a dusty pane or warped mirror. The tongue of Eden was like a flawless glass; a light of total understanding streamed through it. Thus Babel was a second Fall.' And Isaac the Blind, an early Kabbalist, said that, to quote Gershom Scholem's translation, 'The speech of men is connected with divine speech and all language whether heavenly or human derives from one source: the Divine Name.' The practical Kabbalists, the sorcerers, bore the title Ba'al Shem, meaning 'master of the divine name.'" "The machine language of the world," Hiro says.

Forgiveness. The ability to forgive oneself. Stop here for a few breaths and think about this because it is the key to making art, and very possibly the key to finding any semblance of happiness in life. Every time I have set out to translate the book (or story, or hopelessly long essay) that exists in such brilliant detail on the big screen of my limbic system onto a piece of paper (which, let’s face it, was once a towering tree crowned with leaves and a home to birds), I grieve for my own lack of talent and intelligence. Every. Single. Time. Were I smarter, more gifted, I could pin down a closer facsimile of the wonders I see. I believe, more than anything, that this grief of constantly having to face down our own inadequacies is what keeps people from being writers. Forgiveness, therefore, is key. I can’t write the book I want to write, but I can and will write the book I am capable of writing. Again and again throughout the course of my life I will forgive myself. In

For the humanists, whatever authority Scripture might possess derived from the original texts in their original languages, rather than from the Vulgate, which was increasingly recognized as unreliable and inaccurate. In that the catholic church continued to insist that the Vulgate was a doctrinally normative translation, a tension inevitably developed between humanist biblical scholarship and catholic theology...Through immediate access to the original text in the original language, the theologian could wrestle directly with the 'Word of God,' unhindered by 'filters' of glosses and commentaries that placed the views of previous interpreters between the exegete and the text. For the Reformers, 'sacred philology' provided the key by means of which the theologian could break free from the confines of medieval exegesis and return ad fontes to the title deeds of the Christian faith rather than their medieval expressions, to forge once more the authentic theology of the early church.

Permission Granted" You do not have to choose the bruised peach or misshapen pepper others pass over. You don't have to bury your grandmother's keys underneath her camellia bush as the will states. You don't need to write a poem about your grandfather coughing up his lung into that plastic tube—the machine's wheezing almost masking the kvetching sisters in their Brooklyn kitchen. You can let the crows amaze your son without your translation of their cries. You can lie so long under this summer shower your imprint will be left when you rise. You can be stupid and simple as a heifer. Cook plum and apple turnovers in the nude. Revel in the flight of birds without dreaming of flight. Remember the taste of raw dough in your mouth as you edged a pie. Feel the skin on things vibrate. Attune yourself. Close your eyes. Hum. Each beat of the world's pulse demands only that you feel it. No thoughts. Just the single syllable: Yes ... See the homeless woman following the tunings of a dead composer? She closes her eyes and sways with the subways. Follow her down, inside, where the singing resides.

The dominant philosophical preoccupations of cultures are often a function of tacit assumptions made early in their narratives that are often reflected in their languages. Greek metaphysical presuppositions melded with Judeo-Christian beliefs to produce a “God-model,” where an independent and superordinate principle determines order and value in the world while remaining aloof from it, making human freedom, autonomy, creativity, and individuality at once problematic and of key philosophical interest. On the Chinese side, the commitment to the processional, transformative, and always provisional nature of experience renders the “ten thousand things [or, perhaps better, ‘events’] (wanwu )” which make up the world, including the human world, at once continuous one with another, and at the same time, unique. Thus the primary philosophical problem that emerges from these assumptions is ars contextualis: how do we correlate these unique particulars to achieve their most productive continuities? (This is the underlying general form of “questions” posed to the Book of Changes when casting the stalks.)

qualifies as a WMD. The people putting it together in the 1990s no doubt saw it as a tool to bring evenhandedness and efficiency to the criminal justice system. It could also help nonthreatening criminals land lighter sentences. This would translate into more years of freedom for them and enormous savings for American taxpayers, who are footing a $70 billion annual prison bill. However, because the questionnaire judges the prisoner by details that would not be admissible in court, it is unfair. While many may benefit from it, it leads to suffering for others. A key component of this suffering is the pernicious feedback loop. As we’ve seen, sentencing models that profile a person by his or her circumstances help to create the environment that justifies their assumptions. This destructive loop goes round and round, and in the process the model becomes more and more unfair. The third question is whether a model has the capacity to grow exponentially. As a statistician would put it, can it scale? This might sound like the nerdy quibble of a mathematician. But scale is what turns WMDs from local nuisances into tsunami forces, ones that define and

O Come, O Come, Emmanuel “T hey shall call his name Immanuel” (which means, God with us)” (Matthew 1:23 ESV). This is perhaps our oldest Christmas carol. Historians say its roots go back to the 8th century. In its earliest form, it was a “plain song” or a chant and the monks sang it a cappella. It was sung or chanted in Latin during the seven days leading up to Christmas. Translated into English by John Mason Neale in 1851, we sing it to the tune “Veni, Emmanuel,” a 15th-century melody. Many churches sing it early in the Advent season because of its plaintive tone of expectant waiting. Traditionally Advent centers on the Old Testament preparation for the coming of the Messiah who will establish his kingdom on the earth. When the words form a prayer that Christ will come and “ransom captive Israel,” we ought to remember the long years of Babylonian captivity. Each verse of this carol features a different Old Testament name or title of the coming Messiah: “O come, O come, Emmanuel.” “O come, Thou Wisdom from on high.” “O come, Thou Rod of Jesse.” “O come, Thou Day-spring.” “O come, Thou Key of David.” “O come, Thou Lord of Might.” “O come, Desire of Nations.” This carol assumes a high level of biblical literacy. That fact might argue against singing it today because so many churchgoers don’t have any idea what “Day-spring” means or they think Jesse refers to a wrestler or maybe to a reality TV star. But that argument works both ways. We ought to sing this carol and we ought to use it as a teaching tool. Sing it—and explain it! We can see the Jewish roots of this carol in the refrain: Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. But Israel’s Messiah is also our Savior and Lord. What Israel was waiting for turns out to be the long-expected Jesus. So this carol rightly belongs to us as well. The first verse suggests the longing of the Jewish people waiting for Messiah to come: O come, O come, Emmanuel And ransom captive Israel That mourns in lonely exile here Until the Son of God appears The second verse pictures Christ redeeming us from hell and death: O come, Thou Rod of Jesse, free Thine own from Satan’s tyranny From depths of Hell Thy people save And give them victory o’er the grave This verse reminds us only Christ can take us home to heaven: O come, Thou Key of David, come, And open wide our heavenly home; Make safe the way that leads on high, And close the path to misery. Rejoice! Rejoice! Emmanuel Shall come to thee, O Israel. Let’s listen as Selah captures the Jewish flavor of this carol. Lord, we pray today for all those lost in the darkness of sin. We pray for those who feel there is no hope. May the light of Jesus shine in their hearts today. Amen.

One of the most remarkable properties of our brain is its capacity to change and adapt to our individual world. Neurons and neural networks actually make physical changes when stimulated; this is called neuroplasticity. The way they become stimulated is through our particular experiences: The brain changes in a “use dependent” way. The neural networks involved in piano playing, for example, will make changes when activated by a child practicing her piano. These experience-dependent changes translate into better piano playing. This aspect of neuroplasticity—repetition leads to change—is well known and is why practice in sports, arts, and academics can lead to improvement. A key principle of neuroplasticity is specificity. In order to change any part of the brain, that specific part of the brain must be activated. If you want to learn to play the piano, you can’t simply read about piano playing, or watch and listen to YouTube clips of other people playing piano. You must put your hands on the keys and play; you have to stimulate the parts of the brain involved in piano playing in order to change them. This principle of “specificity” applies to all brain-mediated functions, including the capacity to love. If you have never been loved, the neural networks that allow humans to love will be undeveloped, as in Gloria’s case. The good news is that with use, with practice, these capabilities can emerge. Given love, the unloved can become loving.

On Sunday, November 10, Kaiser Wilhelm II was dethroned, and he fled to Holland for his life. Britain’s King George V, who was his cousin, told his diary that Wilhelm was “the greatest criminal known for having plunged the world into this ghastly war,” having “utterly ruined his country and himself.” Keeping vigil at the White House, the President and First Lady learned by telephone, at three o’clock that morning, that the Germans had signed an armistice. As Edith later recalled, “We stood mute—unable to grasp the significance of the words.” From Paris, Colonel House, who had bargained for the armistice as Wilson’s envoy, wired the President, “Autocracy is dead. Long live democracy and its immortal leader. In this great hour my heart goes out to you in pride, admiration and love.” At 1:00 p.m., wearing a cutaway and gray trousers, Wilson faced a Joint Session of Congress, where he read out Germany’s surrender terms. He told the members that “this tragical war, whose consuming flames swept from one nation to another until all the world was on fire, is at an end,” and “it was the privilege of our own people to enter it at its most critical juncture.” He added that the war’s object, “upon which all free men had set their hearts,” had been achieved “with a sweeping completeness which even now we do not realize,” and Germany’s “illicit ambitions engulfed in black disaster.” This time, Senator La Follette clapped. Theodore Roosevelt and Senator Lodge complained that Wilson should have held out for unconditional German surrender. Driven down Capitol Hill, Wilson was cheered by joyous crowds on the streets. Eleanor Roosevelt recorded that Washington “went completely mad” as “bells rang, whistles blew, and people went up and down the streets throwing confetti.” Including those who had perished in theaters of conflict from influenza and other diseases, the nation’s nineteen-month intervention in the world war had levied a military death toll of more than 116,000 Americans, out of a total perhaps exceeding 8 million. There were rumors that Wilson planned to sail for France and horse-trade at the peace conference himself. No previous President had left the Americas during his term of office. The Boston Herald called this tradition “unwritten law.” Senator Key Pittman, Democrat from Nevada, told reporters that Wilson should go to Paris “because there is no man who is qualified to represent him.” The Knickerbocker Press of Albany, New York, was disturbed by the “evident desire of the President’s adulators to make this war his personal property.” The Free Press of Burlington, Vermont, said that Wilson’s presence in Paris would “not be seemly,” especially if the talks degenerated into “bitter controversies.” The Chattanooga Times called on Wilson to stay home, “where he could keep his own hand on the pulse of his own people” and “translate their wishes” into action by wireless and cable to his bargainers in Paris.

We also find *physics*, in the widest sense of the word, concerned with the explanation of phenomena in the world; but it lies already in the nature of the explanations themselves that they cannot be sufficient. *Physics* is unable to stand on its own feet, but needs a *metaphysics* on which to support itself, whatever fine airs it may assume towards the latter. For it explains phenomena by something still more unknown than are they, namely by laws of nature resting on forces of nature, one of which is also the vital force. Certainly the whole present condition of all things in the world or in nature must necessarily be capable of explanation from purely physical causes. But such an explanation―supposing one actually succeeded so far as to be able to give it―must always just as necessarily be burdened with two essential imperfections (as it were with two sore points, or like Achilles with the vulnerable heel, or the devil with the cloven foot). On account of these imperfections, everything so explained would still really remain unexplained. The first imperfection is that the *beginning* of the chain of causes and effects that explains everything, in other words, of the connected and continuous changes, can positively *never* be reached, but, just like the limits of the world in space and time, recedes incessantly and *in infinitum*. The second imperfection is that all the efficient causes from which everything is explained always rest on something wholly inexplicable, that is, on the original *qualities* of things and the *natural forces* that make their appearance in them. By virtue of such forces they produce a definite effect, e.g., weight, hardness, impact, elasticity, heat, electricity, chemical forces, and so on, and such forces remain in every given explanation like an unknown quantity, not to be eliminated at all, in an otherwise perfectly solved algebraical equation. Accordingly there is not a fragment of clay, however little its value, that is not entirely composed of inexplicable qualities. Therefore these two inevitable defects in every purely physical, i.e., causal, explanation indicate that such an explanation can be only *relatively* true, and that its whole method and nature cannot be the only, the ultimate and hence sufficient one, in other words, cannot be the method that will ever be able to lead to the satisfactory solution of the difficult riddles of things, and to the true understanding of the world and of existence; but that the *physical* explanation, in general and as such, still requires one that is *metaphysical*, which would furnish the key to all its assumptions, but for that very reason would have to follow quite a different path. The first step to this is that we should bring to distinct consciousness and firmly retain the distinction between the two, that is, the difference between *physics* and *metaphysics*. In general this difference rests on the Kantian distinction between *phenomenon* and *thing-in-itself*. Just because Kant declared the thing-in-itself to be absolutely unknowable, there was, according to him, no *metaphysics* at all, but merely immanent knowledge, in other words mere *physics*, which can always speak only of phenomena, and together with this a critique of reason which aspires to metaphysics." ―from_The World as Will and Representation_. Translated from the German by E. F. J. Payne. In Two Volumes, Volume II, pp. 172-173

Last night, as I was sleeping, I dreamt—marvellous error!— that I had a beehive here inside my heart. And the golden bees were making white cones and sweet honey from my old failures. Antonio Machado, “Last Night” (translated by Robert Bly) I once heard someone ask for the definition of adult. I can’t remember where I was, or who the speaker was who answered the question, but I’ll never forget the answer: “Adult means choice.” As children, most of us had little or no say in most matters. My generation was taught that children should be seen and not heard. We were told to “do as I say, not as I do.” We didn’t have a “vote” in family matters because we were “just children.” Picture this scenario if you will. Five-year-old Jerry has just received his umpteenth whipping or scolding. He turns to his parents and says, “You know, Mom and Dad, I choose not to be abused anymore. I’ll be taking the car keys, withdrawing some money from our joint account, and moving to Florida to live with Grandma and Grandpa. When you both start acting like adults, give me a call, and we’ll discuss the conditions of my return. We’ll see if we can settle on a mutual arrangement where you two stay adult as much of the time as possible, and I’ll be a kid who learns how to make healthy choices by being disciplined instead of punished. We’ll negotiate how you will set healthy boundaries so I can learn to do the same. For now, I’ll be seeing you. Don’t forget to write. And don’t forget to read John Lee’s book on regression. I’m too young, but you’re not.” As children, we did not have the choice of laying down the law for our frequently regressing parents. But as adults we can certainly choose to draw our boundaries and express our needs in all of our relationships as adults—not only with our parents, but also with our spouses, friends, colleagues, and acquaintances.

Late in the nineteenth century came the first signs of a “Politics in a New Key”: the creation of the first popular movements dedicated to reasserting the priority of the nation against all forms of internationalism or cosmopolitanism. The decade of the 1880s—with its simultaneous economic depression and broadened democratic practice—was a crucial threshold. That decade confronted Europe and the world with nothing less than the first globalization crisis. In the 1880s new steamships made it possible to bring cheap wheat and meat to Europe, bankrupting family farms and aristocratic estates and sending a flood of rural refugees into the cities. At the same time, railroads knocked the bottom out of what was left of skilled artisanal labor by delivering cheap manufactured goods to every city. At the same ill-chosen moment, unprecedented numbers of immigrants arrived in western Europe—not only the familiar workers from Spain and Italy, but also culturally exotic Jews fleeing oppression in eastern Europe. These shocks form the backdrop to some developments in the 1880s that we can now perceive as the first gropings toward fascism. The conservative French and German experiments with a manipulated manhood suffrage that I alluded to earlier were extended in the 1880s. The third British Reform Bill of 1884 nearly doubled the electorate to include almost all adult males. In all these countries, political elites found themselves in the 1880s forced to adapt to a shift in political culture that weakened the social deference that had long produced the almost automatic election of upper-class representatives to parliament, thereby opening the way to the entry of more modest social strata into politics: shopkeepers, country doctors and pharmacists, small-town lawyers—the “new layers” (nouvelles couches) famously summoned forth in 1874 by Léon Gambetta, soon to be himself, the son of an immigrant Italian grocer, the first French prime minister of modest origins. Lacking personal fortunes, this new type of elected representative lived on their parliamentarians’ salary and became the first professional politicians. Lacking the hereditary name recognition of the “notables” who had dominated European parliaments up to then, the new politicians had to invent new kinds of support networks and new kinds of appeal. Some of them built political machines based upon middle-class social clubs, such as Freemasonry (as Gambetta’s Radical Party did in France); others, in both Germany and France, discovered the drawing power of anti-Semitism and nationalism. Rising nationalism penetrated at the end of the nineteenth century even into the ranks of organized labor. I referred earlier in this chapter to the hostility between German-speaking and Czech-speaking wage earners in Bohemia, in what was then the Habsburg empire. By 1914 it was going to be possible to use nationalist sentiment to mobilize parts of the working class against other parts of it, and even more so after World War I. For all these reasons, the economic crisis of the 1880s, as the first major depression to occur in the era of mass politics, rewarded demagoguery. Henceforth a decline in the standard of living would translate quickly into electoral defeats for incumbents and victories for political outsiders ready to appeal with summary slogans to angry voters.

The centre of the conception of wisdom in the Bible is the Book of Ecclesiastes, whose author, or rather, chief editor, is sometimes called Koheleth, the teacher or preacher. Koheleth transforms the conservatism of popular wisdom into a program of continuous mental energy. Those who have unconsciously identified a religious attitude either with illusion or with mental indolence are not safe guides to this book, although their tradition is a long one. Some editor with a “you’d better watch out” attitude seems to have tacked a few verses on the end suggesting that God trusts only the anti-intellectual, but the main author’s courage and honesty are not to be defused in this way. He is “disillusioned” only in the sense that he has realized that an illusion is a self-constructed prison. He is not a weary pessimist tired of life: he is a vigorous realist determined to smash his way through every locked door of repression in his mind. Being tired of life is in fact the only mental handicap for which he has no remedy to suggest. Like other wise men, he is a collector of proverbs, but he applies to all of them his touchstone and key word, translated in the AV [the Authorized Version] as “vanity.” This word (hebel) has a metaphorical kernel of fog, mist, or vapour, a metaphor that recurs in the New Testament (James 4:14). It this acquires a derived sense of “emptiness,” the root meaning of the Vulgate’s vanitas. To put Koheleth’s central intuition into the form of its essential paradox: all things are full of emptiness. We should not apply a ready-made disapproving moral ambience to this word “vanity,” much less associate it with conceit. It is a conception more like the shunyata or “void” of Buddhist though: the world as everything within nothingness. As nothing is certain or permanent in the world, nothing either real or unreal, the secret of wisdom is detachment without withdrawal. All goals and aims may cheat us, but if we run away from them we shall find ourselves bumping into them. We may feel that saint is a “better” man than a sinner, and that all of our religious and moral standards would crumble into dust if we did not think so; but the saint himself is most unlikely to take such a view. Similarly Koheleth went through a stage in which he saw that wisdom was “better” than folly, then a stage in which he saw that there was really no difference between them as death lies in wait for both and finally realized that both views were equally “vanity”. As soon as we renounce the expectation of reward, in however, refined a guise, for virtue or wisdom, we relax and our real energies begin to flow into the soul. Even the great elegy at the end over the failing bodily powers of old age ceases to become “pessimistic” when we see it as part of the detachment with which the wise man sees his life in the context of vanity. We take what comes: there is no choice in the matter, hence no point in saying “we should take what comes.” We soon realize by doing so that there is a cyclical rhythm in nature. But, like other wheels, this is a machine to be understood and used by man. If it is true that the sun, the seasons, the waters, and human life itself go in cycles, the inference is that “there is a time for all things,” something different to be done at each stage of the cycle. The statement “There is nothing new under the sun” applies to wisdom but not to experience , to theory but not to practice. Only when we realize that nothing is new can we live with an intensity in which everything becomes new.

Theologian Randy Woodley identifies this deeper engagement as the Hebrew word shalom, which is often translated simplistically as “peace.” Woodley asserts that shalom “is active and engaged, going far beyond the mere absence of conflict. A fuller understanding of shalom is the key to the door that can lead us to a whole new way of living in the world.”1 Shalom combats the dualism rampant in Western culture and is instead rooted in a more Hebraic “passion for equilibrium, a sense of system in which all the parts cohere.”2 Shalom, therefore, does not eschew or diminish the role of the other or the reality of a suffering world. Instead, it embraces the suffering other as an instrumental aspect of well-being. Shalom requires lament.

We now have our answer to the key question of how novel technologies arise. The mechanism is certainly not Darwinian; novel species in technology do not arise from the accumulation of small changes. They arise from a process, a human and often lengthy one, of linking a need with a principle (some generic use of an effect) that will satisfy it. This linkage stretches from the need itself to the base phenomenon that will be harnessed to meet it, through supporting solutions and subsolutions. And making it defines a recursive process. The process repeats until each subproblem resolves itself into one that can be physically dealt with. In the end the problem must be solved with pieces-components-that already exist (or pieces that can be created from ones that already exist). To invent something is to find it in what previously exists. We can now understand why invention varies so much. A particular case can be need-driven or phenomenon-driven; it can have a lone originator or many; its principle may be difficult to conceive of, or may have emerged naturally; translating that principle into physical components may be straightforward or may proceed in steps as crucial subproblems are resolved. But whatever their particular histories, at bottom all inventions share the same mechanism: all link a purpose with a principle that will fulfill it, and all must translate that principle into working parts.

that international law produces a form of displaced politics or conducts politics in a different key. I call this juridified diplomacy (chapter 6): the phenomenon by which conflict about the purpose and shape of international political life (as well as specific disputes in this realm) is translated into legal doctrine or resolved in legal institutions. War crimes trials are one of the institutional manifestations of this phenomenon.

The key features of this interpretation include most prominently: The Hebrew word translated “create” (bārāʾ) concerns assigning functions. The account begins in verse 2 with no functions (rather than with no material). The first three days pertain to the three major functions of life: time, weather, food. Days four to six pertain to functionaries in the cosmos being assigned their roles and spheres. The recurring comment that “it is good” refers to functionality (relative to people). The temple aspect is evident in the climax of day seven when God rests—an activity in a temple. The account can then be seen to be a seven-day inauguration of the cosmic temple, setting up its functions for the benefit of humanity, with God dwelling in relationship with his creatures.

To help your understanding: (i) Mark well the titles of the psalms; (ii) Note the propriety of the Hebrew phrase, in the margin; (iii) Use that translation [of scripture] which is nearest the Hebrew; (iv) Peruse this exposition first [Francis Roberts’ Key of the Bible, 1675].

I encountered three basic keys to language learning: 1. Learn pronunciation first. 2. Don’t translate. 3. Use spaced repetition systems.

Be ye holy; for I am holy.” (1 Peter 1:13–16). No matter which version or Bible translation you use, verse 16 states God’s command for us to be holy, and immediately most professed believers think it is not possible. Some of the bolder ones believe that God’s command for us to be holy must take years of evolution to take place. After all, how can we be holy when we are so wicked naturally? Here’s the thing: If you don’t get anything else in this little book, you must recognize that holiness is not about you any more than God’s command for something to come out of nothing in the creation of the world was about you. The power and reason for our holiness is in His word/command. The ability to become that which God says, is resident in His word to the same. We will talk about this a bit more in the chapter on uprightness. All that is necessary for us to become holy is God’s omnipotent word, our God-given faith, and the miraculous outcome. Faith is the key to unleashing God’s limitless power into our lives.

No matter where you land, the keys to effective delegation remain much the same: you build a team of competent people whom you trust, you establish goals and metrics to monitor their progress, you translate higher-level goals into specific responsibilities for your direct reports, and you reinforce them through process.

The basic elements of DNA—hydrogen, nitrogen, oxygen, and carbon—translate directly to key letters of the Hebrew and Arabic alphabets. In these languages, our genetic code spells the ancient name of God. The same name lives within all humans, regardless of their beliefs, actions, lifestyle, religion, or heritage. This relationship was described in sacred texts, such as the Hebrew Sepher Yetzirah, at least 1,000 years before modern science verified such connections.

Maurizio Lazzarato engages the autonomist tradition while maintaining a strictly Deleuzian metaphysics. The bulk of Lazzarato’s last five years of scholarship has dissected the new subject of debt that is central to neoliberal financialization. But it is Lazarato’s recently translated Signs and Machines that stands to make his most substantial contribution to rhetorical theory. It is there that I find the key to rhetorically critiquing financial capitalism: a comprehensive theory of asignifying semiotics.

Even though he couldn’t read any of the articles he found, he copied and pasted those with numerous key words into an online translator program so he could read a rough translation. It was an article from

Spanda Karikas II.1 says: Tadakramya balam mantrah sarvajnabalashalinah Pravartante ’dhikaraya karananiva dehinam Baba Muktananda’s colourful and informal translation of this aphorism was, ‘The mantra is the power of everything and everyone. The mantra is all-knowing and can do anything’. Jaideva Singh’s translation is, ‘Mantras derive their power from the spanda principle and finally dissolve in it’. For Baba, mantra was a method for tapping the deep source of inner energy and bringing its life to the surface of things. He considered the repetition of a mantra received from an awakened teacher to be a streamlined, easy and almost effortless path. There is tremendous emotional power in language. In fact, thought and feeling are two sides of the same coin. Thought or language is a container of feeling: words and ideas shape emotion and create upliftment or contraction. The wrong kind of language (or thought) pinches feeling and creates emotional pain, while the right kind of language is a fitting vehicle of feeling, and given such a vehicle, feeling becomes free to expand and soar. Language has the binding power of ignorance (Shiva Sutras I.2: Jnanam bandhah: Knowledge is bondage) and also the mysterious freeing power of the master of matrika. Mantra is a key method for liberating the practitioner from illusion. Do not underestimate it.

Mozart once wrote a piece entitled “Leck mich im Arsch.” Which translates, roughly, as “Lick Me in the Ass.” Not exactly country club music.

Music was simply a way to teach them how to understand how to learn, and the key was kan, a difficult-to-translate Japanese term meaning something akin to a combination of empathizing and kinesthetic thinking—becoming one with the music and the instrument producing it. A well-known westernized and modernized version of this philosophy can be found in Robert M. Pirsig’s Zen and the Art of Motorcycle Maintenance, a guide to understanding not just people but things through an empathic approach.

Native Americans who had the opportunity to observe French society from up close had come to realize one key difference from their own, one which may not otherwise have been apparent. Whereas in their own societies there was no obvious way to convert wealth into power over others (with the consequence that differences of wealth had little effect on individual freedom), in France the situation could not have been more different. Power over possessions could be directly translated into power over other human beings.

The Septuagint, the Greek translation of the Hebrew Old Testament that came into being around 200 BCE, interpreted the revelation of God’s name according to Hellenistic philosophical thought and translated it as “I am the one who is” (Ἐγώ εἰμι ὁ ὤν). This translation made history and shaped theological thought for many centuries. On the basis of this translation, one was convinced that what is the highest in thought—Being—and what is highest in faith—God, correlate to each other. In this conviction one saw confirmation that believing and thinking are not opposed to each other, but rather correspond to each other. This interpretation is already found in the Hellenistic Jewish philosopher Philo († 40 CE). However, Tertullian soon asked: “What does Jerusalem have to do with Athens?”14 Most notably, Blaise Pascal, after having a mystical experience, highlighted the difference between the God of the philosophers and the God of Abraham, Isaac, and Jacob in his famous Memorial of 1654.15

When I spoke to Laura Siahaan, business IT data scientist and team lead at NASA’s Jet Propulsion Laboratory, she explained that a key aspect of her job involves communicating analytical findings to a non-technical audience. Hence, when interviewing data scientists, one of the main skills she looks for is the ability to explain complex data science concepts in a simple and precise manner. She highlighted the ability to tell a story using data as a differentiator among candidates.  Translating complex findings into actionable insights can be a daunting task at times, but having this skill set in your back pocket will make your work rewarding.

Francis because it has not had the key to him: he is Juan Perón in ecclesiastical translation.

The key idea here, which Epicurus takes from Plato, is to bring our desires under control. Unhappiness results when people become too invested in satisfying nonnecessary desires, especially when, as so often happens, such desires become insatiable. For “nothing satisfies the man who is not satisfied with a little.”23 Exactly how and why desires become insatiable is an interesting question. In How Much Is Enough? Robert and Edward Skidelsky hypothesize that a proclivity to always want more is rooted in human nature since it is natural to be always comparing ourselves with others, and we do this by reference to various objects of desire—for instance, wealth, income, power, or honors. In premodern societies this tendency is kept in check by religion and traditional mores. These provide a concept of the good life that sets limits to how much of anything it makes sense for a person to want. But capitalism, they argue, “has inflamed our innate tendency to insatiability by releasing it from the bounds of custom and religion within which it was formerly confined.”24 It has done this in several ways: through advertising; by encouraging everyone, not just the better off, to compete for status through buying stuff; by pushing an ideology that applauds incessant striving for more; and by “monetizing” the economy—that is, translating the value of everything into how much it yields or will sell for—a shift that encourages people to want money for its own sake.

Together they read plays and poems by William Shakespeare and Thomas Hobbes's Leviathan, and Bianca translated some of Ovid's poetry for her as well as parts of Homer's great works. They relished the poems of Andrew Marvell, John Dryden and John Milton. They read excerpts from the King James Bible, as well as passages from books of history, gardening, medicine and more. The closet wasn't much, but it was Rosamund's, especially now it bore no resemblance to its former owner. It was her cave in which, like Ali Baba, she kept her trove of treasured ideas and growing knowledge, but could open and close it at will with the key hanging around her neck. It was in this room that Rosamund finally started to feel a sense of belonging.

We could add privilege theory to Žižek’s long list of fake left ist “radicals” who bombard the existing system. As with “ Médecins sans frontières , Greenpeace, feminist and anti-racist campaigns,” privilege theory runs the risk of falling prey to what Žižek names “interpassivity”: the risk of “doing things not in order to achieve something, but to prevent something from really happening, really changing. All this frenetic humanitarian, Politically Correct, etc. activity fi ts the formula of ‘Let’s go on changing something all the time so that, globally, things will remain the same!’ ” The problem with privilege theory—especially as vulgarized in liberal universities—is that it ends up becoming “an empty gesture which obliges no one to do anything definite.” White liberal multiculturalists put on display their “progressive” leanings by calling for inclusivity and tolerance, parading their own self-critique—in a pleasure-ridden act of virtue signaling—as a model for others to follow. Whiteness or white privilege is treated as a reified thing that could be singled out and denounced, and not as “a set of power relations,” as Charles W. Mills insightfully puts it. Privilege-checking does not necessarily translate into campus radicalism. It remains utopian and impotent when it fails to confront capitalism itself: “The true utopia is the belief that the existing global system can reproduce itself indefinitely; the only way to be truly ‘realistic’ is to think what, within the coordinates of this system, cannot but appear as impossible.” The advocates of privilege theory are today’s “true utopians.” They muzzle ideology critique, believing that gradualist reform is the key to social transformation. But privilege theory’s antiracist insights are diluted, never really touching the reality of domination and exploitation, never “demanding ‘impossible’ changes of the system itself.

We make life all about a future that exists only in our imagination and completely miss what's happening in front of us

Meeting people from all walks of life has taught me to look at all facets of an issue or problem. My views and opinions are never set in stone – a lesson I learnt in childhood, having experienced the realities of communism in Poland and then seeing the perceptions about it outside the country. Listening to a North Vietnamese soldier’s take on the war in Vietnam offers a very different perspective to the Hollywood version most of us grew up with. Based on such experiences, I have learnt to form my opinions based on interactions with many people with differing viewpoints. This has served me well in the boardroom. Respected leaders are those who have an open mind and can see matters from the perspective of a multitude of cultures. Although the internet provides a window onto the world that many believe renders travel unnecessary, it is not a substitute for real-life experiences, for actually interacting with people of different cultures and for learning to problem-solve on the spot. I have drawn many lessons from our travels that I have since translated and absorbed into my working life. Understanding different economies, policies and cultures helps one to think more globally. Global thinking is an essential skill for any business leader, as it is key to making sound business and investment decisions, domestically and internationally. Travelling the world, even for short periods of time with your family, is a valuable way to gain this skill.

Attributes like “15-megapixel camera” or “all-metal construction” enable benefits for customers such as “sharper images” or “a stronger frame.” Articulating value takes the benefits one step further: putting benefits into the context of a goal the customer is trying to achieve. Value could be “photos that are sharp even when printed or zoomed in,” “a frame that saves you money on replacements,” “every level of the organization knows the status of key metrics” or “help is immediately available across every time zone.” Features enable benefits, which can be translated into value in unique customer terms.

The point of working through the sales story is that everyone in the discussion can agree on how the positioning translates into a “pitch.” To do that, the team needs to agree on how to define the problem, current solutions, the gap and the key purchase criteria that a customer should have when looking for a solution in your market.

However this may be, the preceding explanation has at least made it clear that the Way has two opposite aspects, one positive and the other negative. The negative side is comparable with the metaphysical Darkness of Ibn Arabi. In the world-view of the latter too, the Absolute (haqq) in itself, i.e., in its absoluteness, is absolutely invisible, inaudible and ungraspable as any 'form' whatsoever. it is an absolute Transcendent, and as such it is 'Nothing' in relation to human cognition. But, as we remember, the Absolute in the metaphysical intuition of the Arab sage is 'Nothing', not because it is 'nothing' in the purely negative sense, but rather because it is too fully existent-rather, it is Existence itself. Likewise, it is Darkness not because it is deprived of light, but rather because it is too full of light, too luminous-rather, it is the Light itself. Exactly the same holds true of the Way as Lao-tzu intuits it. The Way is not dark, but it seems dark because it is too luminous and bright. He says: A 'way' which is (too) bright seems dark. The Way in itself, that is, from the point of view of the Way itself, is bright. But since 'it is too profound to be known by man' it is, from the point of view of man, dark. The Way is 'Nothing' in this sense. This negative aspect, however, does not exhaust the reality of the Absolute. If it did, there would be no world, no creatures. In the thought of Ibn Arabi, the Absolute by its own unfathomable Will comes down from the stage of abysmal Darkness or 'nothingness' to that of self-manifestation. The Absolute, although it is in itself a Mystery having nothing to do with any other thing, and a completely self-sufficient Reality-has another, positive aspect in which it is turned toward the world. And in this positive aspect, the Absolute contains all things in the form of Names and Attributes. In the same way, the Way of Lao-Tzu too, although it is in itself Something 'nameless', a Darkness which transcends all things, is the 'Named' and the 'Mother of the ten thousand things'. Far from being Non-Being, it is, in this respect, Being in the fullest sense. The Nameless is the beginning of Heaven and Earth. The Named is the Mother of ten thousand things. This passage can be translated as follows: The term 'Non-Being' could be applied to the beginning of Heaven and Earth. The term 'Being' could be applied to the Mother of ten thousand things. Whichever translation we may choose, the result comes to exactly the same thing. For in the metaphysical system of Lao-Tzu, the 'Nameless' is, as we have already seen, synonymous with 'Non-Being', while the 'Named' is the same as 'Being'. What is more important to notice is that metaphysically the Nameless or Non-Being represents a higher - or more fundamental - stage than the Named or Being within the structure of the Absolute itself. Just as in Ibn 'Arabi' even the highest 'self-manifestation' (tajalli) is a stage lower than the absolute Essence (dhat) of the Absolute, so in Lao-Tzu Being represents a secondary metaphysical stage with regard to the absoluteness of the Absolute. The ten thousand things under Heaven are born out of Being (yu), and Being is born out of Non-Being (wu).

Every time you experience such an inflow of siddhic high frequency light, you move through an intense period of mutation in which any glitches in your genetic code are erased. This translates into experience as deep unconscious fears rising up to the surface of your awareness through the medium of your body. After such periods, your whole system must literally be rebooted. These times in your life can be very challenging and you may well experience some disorientation

Walk With God Genesis 5:24 says … “And Enoch walked with God…” That’s an important key. You have to walk with God.  This isn’t just a passing acknowledgement that you believe there is a God but a real connection

one more key issue for which dashboards are especially well suited: developing an evidence-based business model whose economics will stack up. We saw how GlobalGiving’s conception of the business changed to make its project sourcing much more efficient. We saw how AK’s evolving set of dashboards provided real-world, in-the-marketplace evidence of how quickly customers could be acquired and a host of other issues that make the difference between staying in business and running out of cash. This kind of learning translates easily into numbers, and numbers—not words—are the language of every company’s business model.

Once superintelligent AI has settled another solar system or galaxy, bringing humans there is easy — if humans have succeeded in programming the AI with this goal. All the necessary information about humans can be transmitted at the speed of light, after which the AI can assemble quarks and electrons into the desired humans. This could be done either in a low-tech way by simply transmitting the 2 gigabytes of information needed to specify a person’s DNA and then incubating a baby to be raised by the AI, or the AI could assemble quarks and electrons into full-grown people who would have all the memories scanned from their originals back on Earth. This means that if there’s an intelligence explosion, the key question isn’t if intergalactic settlement is possible, but simply how fast it can proceed. Since all the ideas we've explored above come from humans, they should be viewed as merely lower limits on how fast life can expand; ambitious superintelligent life can probably do a lot better, and it will have a strong incentive to push the limits, since in the race against time and dark energy, every 1% increase in average settlement speed translates into 3% more galaxies colonized. For example, if it takes 20 years to travel 10 light-years to the next star system with a laser-sail system, and then another 10 years to settle it and build new lasers and seed probes there, the settled region will be a sphere growing in all directions at a third of the speed of light on average. In a beautiful and thorough analysis of cosmically expanding civilizations in 2014, the American physicist Jay Olson considered a high-tech alternative to the island-hopping approach, involving two separate types of probes: seed probes and expanders. The seed probes would slow down, land and seed their destination with life. The expanders, on the other hand, would never stop: they'd scoop up matter in flight, perhaps using some improved variant of the ramjet technology, and use this matter both as fuel and as raw material out of which they'd build expanders and copies of themselves. This self-reproducing fleet of expanders would keep gently accelerating to always maintain a constant speed (say half the speed of light) relative to nearby galaxies, and reproduce often enough that the fleet formed an expanding spherical shell with a constant number of expanders per shell area. Last but not least, there’s the sneaky Hail Mary approach to expanding even faster than any of the above methods will permit: using Hans Moravec’s “cosmic spam” scam from chapter 4. By broadcasting a message that tricks naive freshly evolved civilizations into building a superintelligent machine that hijacks them, a civilization can expand essentially at the speed of light, the speed at which their seductive siren song spreads through the cosmos. Since this may be the only way for advanced civilizations to reach most of the galaxies within their future light cone and they have little incentive not to try it, we should be highly suspicious of any transmissions from extraterrestrials! In Carl Sagan’s book Contact, we earthlings used blueprints from aliens to build a machine we didn’t understand — I don’t recommend doing this ... In summary, most scientists and sci-fi authors considering cosmic settlement have in my opinion been overly pessimistic in ignoring the possibility of superintelligence: by limiting attention to human travelers, they've overestimated the difficulty of intergalactic travel, and by limiting attention to technology invented by humans, they've overestimated the time needed to approach the physical limits of what's possible.

traditionalists have already equivocated on fundamental definitions of key terms like translation and revelation. Clearly, there are other ways to construe the evidence, even for traditionalists.

The Soviets, the Japanese, and the Germans all pushed to decipher, translate, and interpret the newly available Secret History in the hope that it might provide a useful key to unlocking the Mongol military tactics that allowed them to prevail over China and Russia.

Chemically induced joy comes at a cost. That cost can be high. Very, very high. So high that you’re going to think twice after reading what science has to say about drug use. One study found that adolescents who smoke just a couple of joints of marijuana show changes in their brains. That’s not a couple of years of smoking or the decades that some adults rack up. It’s just two joints. A research team led by Dr. Gabriella Gobbi, a professor and psychiatrist at the McGill University Health Center in Montreal, discovered that teenagers using cannabis had a nearly 40% greater risk of depression and a 50% greater risk of suicidal ideation in adulthood. Dr. Gobbi stated that “given the large number of adolescents who smoke cannabis, the risk in the population becomes very big. About 7% of depression is probably linked to the use of cannabis in adolescence, which translates into more than 400,000 cases.” The research that revealed these startling numbers was not just a single study of adolescent marijuana use. It was a meta-analysis and review of 11 studies with a total of 23,317 teenage subjects followed through young adulthood. Further, Gobbi’s team only reviewed studies that provided information on depression in the subjects prior to their cannabis use. “We considered only studies that controlled for [preexisting] depression,” said Dr. Gobbi. “They were not depressed before using marijuana, so they probably weren’t using it to self-medicate.” Marijuana use preceded depression. The specific findings of Gobbi’s research include: The risk of depression associated with marijuana use in teens below age 18 is 1.4 times higher than among nonusers. The risk of suicidal thoughts is 1.5 times higher. The likelihood that teen marijuana users will attempt suicide is 3.46 times greater. In adults with prolonged marijuana use, the wiring of the brain degrades. Areas affected include the hippocampus (learning and memory), insula (compassion), and prefrontal cortex (executive functions). The authors of one study stated that “regular cannabis use is associated with gray matter volume reduction in the medial temporal cortex, temporal pole, parahippocampal gyrus, insula, and orbitofrontal cortex; these regions are rich in cannabinoid CB1 receptors and functionally associated with motivational, emotional, and affective processing. Furthermore, these changes correlate with the frequency of cannabis use . . . [while the] . . . age of onset of drug use also influences the magnitude of these changes.” A large number of studies show that cannabis use both increases anxiety and depression and leads to worse health. Key parts of your brain shrink more, based on how early you began smoking weed, and how often you smoke it. That’s a “high” price to pay.

In most professional fields, discoveries and corrective measures take long to implement because they come in bulletins with hundreds of pages. Translating knowledge into a simple and systematic form significantly increases the chances of implementation.

In every human being the force of desire is translated differently and projected out upon the world in a unique way. Thus some people experience it through their sexuality, others through their yearning to be rich, famous, in love or spiritually enlightened. The point is that the desire itself is pure.

the ability to delegate lies at the heart of leadership.3 Regardless of where you land in the organization, the keys to effective delegation remain pretty much the same: you build a team of competent people whom you trust, you establish goals and metrics through which you can monitor people’s progress, you translate higher-level goals into specific responsibilities for your direct reports, and you reinforce them through some sort of management-by-objectives process.

Psychology” comes from two words: psyche and logos. The word psyche (pronounced “sigh-key”) is from the Greek word Ψυχη – meaning “breath of life”, i.e. “soul or spirit”, loosely translated as MIND.

Any skilled con artist knows the key to deceiving your mark is to get them to believe your scheme was their idea. Translation: The key to getting people to follow you is to convince them they aren’t following anyone at all.

The complexity and ambiguity of the issues you are dealing with increase every time you get promoted. So you’ll need to rethink what you delegate. No matter where you land, the keys to effective delegation remain much the same: you build a team of competent people whom you trust, you establish goals and metrics to monitor their progress, you translate higher-level goals into specific responsibilities for your direct reports, and you reinforce them through process.

Any skilled con artist knows the key to deceiving your mark is to get them to believe your scheme was their idea. Translation: The key to getting people to follow you is to convince them they aren't following anyone at all. With the rise of social media empires and their spooky digital algorithms, these powerful forces now have direct access to our flows of consciousness every time we slide our thumbs across our phones. What we are led to believe are just ads, news links, retweets, and random digital flotsam are, in reality, mass behavior modification techniques intentionally designed to influence how we think, feel, believe, shop, vote, and live.

the key to any kind of applied knowledge is the translation of a complex of relations into explicit visual terms. The alphabet itself as applied to the complex of the spoken word translates speech into a visual code that can be uniformly spread and transported. Print had given an intensity to this latent process that was a virtual educational and economic take-off.

Once I feel the language and culture in my veins, I can deliver my ideas in any language I want. I can write in any language, because I want to. And no, I don't use some fancy AI tools. In fact, I have an uncompromising principle against the use of AI in literature. Heck, I opted not to use something so trivial as an image containing yours truly with a mace, as cover image of "Bulletproof Backbone", because it collided with the book's anti-weaponry vision - so you can imagine my stance on fraudulent material generated by AI! What I do use, while writing in other languages, is old-fashioned dictionary - online dictionary that is, to fix things like spelling, missing vocabulary and other broken bits - which makes me a broken polyglot. And believe you me, broken polyglots are potent polyglots. I may not be fluent in a lot of languages, but after I am long gone, each of these languages and cultures will have something distinctly personal left by me to call their own. For example, I may not speak fluent German, yet if I write even one page in the German language, it'll forever become an indelible part of the German culture. It'll not be some off-key German translation of an original Naskar, rather it'll be a German literature from the vast Naskarean oeuvre. Sure, I know my limits in each of these languages, that's why I keep my sentence structure simple, which I am not compelled to do in Turkish and Spanish. But more than my limits, I am aware of my limitlessness. And once the being transcends the limits of language, culture, border and tradition, puny apparatus like intellect is bound to follow.

Lock-n-Key (The Sonnet) I am the lock, You are the key. Sight of your smile, showers me with glee. I got no need for church-n-mosque, Got no need for God or Jehovah. These are for those seeking security, Upon love's face unfolds my Mecca. Yesterday I was a sensible infant, I studied scripture seeking holiness. Today I am a grownass nutter, Only godly gift is love's holy mess. Bibles are expendable, Altars are expendable. Till love takes preference, God itself is expendable.

World is the lock, humanity is key.