Two Different Poles Quotes

The realms of day and night. Two different worlds coming from two opposite poles mingled during this time.

One thing which even the most seasoned and discerning masters of the art of choice do not and cannot choose, is the society to be born into - and so we are all in travel, whether we like it or not. We have not been asked about our feelings anyway. Thrown into a vast open sea with no navigation charts and all the marker buoys sunk and barely visible, we have only two choices left: we may rejoice in the breath-taking vistas of new discoveries - or we may tremble out of fear of drowning. One option not really realistic is to claim sanctuary in a safe harbour; one could bet that what seems to be a tranquil haven today will be soon modernized, and a theme park, amusement promenade or crowded marina will replace the sedate boat sheds. The third option not thus being available, which of the two other options will be chosen or become the lot of the sailor depends in no small measure on the ship's quality and the navigation skills of the sailors. Not all ships are seaworthy, however. And so the larger the expanse of free sailing, the more the sailor's fate tends to be polarized and the deeper the chasm between the poles. A pleasurable adventure for the well-equipped yacht may prove a dangerous trap for a tattered dinghy. In the last account, the difference between the two is that between life and death.

Guess what? The Nazis didn't lose the war after all. They won it and flourished. They took over the world and wiped out every last Jew, every last Gypsy, black, East Indian, and American Indian. Then, when they were finished with that, they wiped out the Russians and the Poles and the Bohemians and the Moravians and the Bulgarians and the Serbians and the Croatians--all the Slavs. Then they started in on the Polynesians and the Koreans and the Chinese and the Japanese--all the peoples of Asia. This took a long, long time, but when it was all over, everyone in the world was one hundred percent Aryan, and they were all very, very happy. Naturally the textbooks used in the schools no longer mentioned any race but the Aryan or any language but German or any religion but Hitlerism or any political system but National Socialism. There would have been no point. After a few generations of that, no one could have put anything different into the textbooks even if they'd wanted to, because they didn't know anything different. But one day, two young students were conversing at the University of New Heidelberg in Tokyo. Both were handsome in the usual Aryan way, but one of them looked vaguely worried and unhappy. That was Kurt. His friend said, "What's wrong, Kurt? Why are you always moping around like this?" Kurt said, "I'll tell you, Hans. There is something that's troubling me--and troubling me deeply." His friend asked what it was. "It's this," Kurt said. "I cannot shake the crazy feeling that there is some small thing that we're being lied to about." And that's how the paper ended.' Ishmael nodded thoughtfully. 'And what did your teacher think of that?' 'He wanted to know if I had the same crazy feeling as Kurt. When I said I did, he wanted to know what I thought we were being lied to about. I said, 'How could I know? I'm no better off than Kurt.

Liking something and wanting to take it for a ride are two very different things', Joslyn sais, climbing out of the truck to stand on the ground. Hutch's eyes sparkled as he came around to face her. 'I'm not touching that one with a ten-foot pole,' he told her.

In that memorable year, 1822: Oersted, a Danish physicist, held in his hands a piece of copper wire, joined by its extremities to the two poles of a Volta pile. On his table was a magnetized needle on its pivot, and he suddenly saw (by chance you will say, but chance only favours the mind which is prepared) the needle move and take up a position quite different from the one assigned to it by terrestrial magnetism. A wire carrying an electric current deviates a magnetized needle from its position. That, gentlemen, was the birth of the modern telegraph.

And it’s suddenly, blindingly obvious. He’s too gloriously good-looking. We are poles apart and from two very different worlds. I have a vision of myself as Icarus flying too close to the sun and crashing and burning as a result. ~Anastasia

You wander through this city, and wonder if anything you do will make up for the horror that keeps the world turning. To live, you rip your own heart from your chest and hide it in a box somewhere, along with everything you ever learned about justice, compassion, mercy. You throw yourself into games to mark the time. And if you yearn for something different: what would you change? Would you bring back the blood, the dying cries, the sucking chest wounds? The constant war? So we’re caught between two poles of hypocrisy. We sacrifice our right to think of ourselves as good people, our right to think our life is good, our city is just. And so we and our city both survive.

Jesus does not divide the world into the moral “good guys” and the immoral “bad guys.” He shows us that everyone is dedicated to a project of self-salvation, to using God and others in order to get power and control for themselves. We are just going about it in different ways. Even though both sons are wrong, however, the father cares for them and invites them both back into his love and feast. This means that Jesus’s message, which is “the gospel,” is a completely different spirituality. The gospel of Jesus is not religion or irreligion, morality or immorality, moralism or relativism, conservatism or liberalism. Nor is it something halfway along a spectrum between two poles—it is something else altogether.

Doorways. Always looking both ways, torn between two ways of seeing things. January looks forward to the new year and back to the old year. He sees past and future. And the island looks in the direction of two different oceans, down to the South Pole and up to the Equator.

On the surface we're two utterly different types. I'm full of energy and ambition, and see the world as a scented fruit just waiting to be eaten. He is introspective, romantic and for him life is a cake laced with arsenic, every bite poisons him a little more. But our differences only increased our mutual attraction, like the inseparable north and south magnetic poles. We rapidly fell in love.

Germans Francis Grund, and Francis Lieber, and the Pole Adam G. de Gurowski all wrote about the striking social equality they found in America, the absence of differences in status. They all noted the American obsession with work and the restless quest for the “almighty dollar.”18

Foreword: Life is tension or the result of tension: without tension the creative impulse cannot exist. If human life be taken as the result of tension between the two polarities night and day, night, the negative pole, must share equal importance with the positive day. At night, under the influence of cosmic radiations quite different from those of the day, human affairs are apt to come to a crisis. At night most human beings die and are born. Sleep Has His House describes in the night-time language certain stages in the development of one individual human being. No interpretation is needed of this language we have all spoken in childhood and in our dreams; but for the sake of unity a few words before every section indicate the corresponding events of the day.

1 The summer our marriage failed we picked sage to sweeten our hot dark car. We sat in the yard with heavy glasses of iced tea, talking about which seeds to sow when the soil was cool. Praising our large, smooth spinach leaves, free this year of Fusarium wilt, downy mildew, blue mold. And then we spoke of flowers, and there was a joke, you said, about old florists who were forced to make other arrangements. Delphiniums flared along the back fence. All summer it hurt to look at you. 2 I heard a woman on the bus say, “He and I were going in different directions.” As if it had something to do with a latitude or a pole. Trying to write down how love empties itself from a house, how a view changes, how the sign for infinity turns into a noose for a couple. Trying to say that weather weighed down all the streets we traveled on, that if gravel sinks, it keeps sinking. How can I blame you who kneeled day after day in wet soil, pulling slugs from the seedlings? You who built a ten-foot arch for the beans, who hated a bird feeder left unfilled. You who gave carrots to a gang of girls on bicycles. 3 On our last trip we drove through rain to a town lit with vacancies. We’d come to watch whales. At the dock we met five other couples—all of us fluorescent, waterproof, ready for the pitch and frequency of the motor that would lure these great mammals near. The boat chugged forward—trailing a long, creamy wake. The captain spoke from a loudspeaker: In winter gray whales love Laguna Guerrero; it’s warm and calm, no killer whales gulp down their calves. Today we’ll see them on their way to Alaska. If we get close enough, observe their eyes—they’re bigger than baseballs, but can only look down. Whales can communicate at a distance of 300 miles—but it’s my guess they’re all saying, Can you hear me? His laughter crackled. When he told us Pink Floyd is slang for a whale’s two-foot penis, I stopped listening. The boat rocked, and for two hours our eyes were lost in the waves—but no whales surfaced, blowing or breaching or expelling water through baleen plates. Again and again you patiently wiped the spray from your glasses. We smiled to each other, good troopers used to disappointment. On the way back you pointed at cormorants riding the waves— you knew them by name: the Brants, the Pelagic, the double-breasted. I only said, I’m sure whales were swimming under us by the dozens. 4 Trying to write that I loved the work of an argument, the exhaustion of forgiving, the next morning, washing our handprints off the wineglasses. How I loved sitting with our friends under the plum trees, in the white wire chairs, at the glass table. How you stood by the grill, delicately broiling the fish. How the dill grew tall by the window. Trying to explain how camellias spoil and bloom at the same time, how their perfume makes lovers ache. Trying to describe the ways sex darkens and dies, how two bodies can lie together, entwined, out of habit. Finding themselves later, tired, by a fire, on an old couch that no longer reassures. The night we eloped we drove to the rainforest and found ourselves in fog so thick our lights were useless. There’s no choice, you said, we must have faith in our blindness. How I believed you. Trying to imagine the road beneath us, we inched forward, honking, gently, again and again.

Can such a man, you ask, be a leader of the masses? Surprisingly, the answer is yes. The masses — by which I mean not the proletariat, but the anonymous collective body into which all of us, high and low, amalgamate at certain moments — react most strongly to someone who least resembles them. Normality coupled with talent may make a politician popular. But to provoke extremes of love and hate, to be worshipped like a god or loathed like the devil, is given only to a truly exceptional person who is poles apart from the masses, be it far above or far below them. If my experience of Germany has taught me anything, it is this: Rathenau and Hitler are the two men who excited the imagination of the German masses to the utmost; the one by his ineffable culture, the other by his ineffable vileness. Both, and this is decisive, came from inaccessible regions, from some sort of “beyond.” The one from a sphere of sublime spirituality where the cultures of three millennia and two continents hold a symposium; the other from a jungle far below the depths plumbed by the basest penny dreadfuls, from an underworld where demons rise from a brewed-up stench of petty-bourgeois back rooms, doss-houses, barrack latrines, and the hangman’s yard. From their different “beyonds” they both drew

Imagine the killing of 100,000 people who happened to come from the same group,” I explained, “Jews or Poles in the city of Lviv. For Lauterpacht, the killing of individuals, if part of a systematic plan, would be a crime against humanity. For Lemkin, the focus was genocide, the killing of the many with the intention of destroying the group of which they were a part. For a prosecutor today, the difference between the two was largely the question of establishing intent: to prove genocide, you needed to show that the act of killing was motivated by an intent to destroy the group, whereas for crimes against humanity no such intent had to be shown.” I explained that proving intent to destroy a group in whole or in part was notoriously difficult, since those involved in such killings tended not to leave a trail of helpful paperwork.

We thought that not only would Germany come out of the war defeated, but Russia too. Things have turned out rather differently. In today's set-up we Poles are divided into two categories: those who have betrayed the freedom of Poland and those who do not wish to do so. The first wish to submit to Russia, we do not. They want Communism, we do not. They want to destroy us, we must destroy them. A battle is going on between us, a battle that has only just started.

For example, the central idea in Einstein's theory of general relativity is that gravity is not some mysterious, attractive force that acts across space but rather a manifestation of the geometry of the inextricably linked space and time. Let me explain, using a simple example, how a geometrical property of space could be perceived as an attractive force, such as gravity. Imagine two people who start to travel precisely northward from two different point on Earth's equator. This means that at their starting points, these people travel along parallel lines (two longitudes), which, according to the plane geometry we learn in school, should never meet. Clearly, however, these two people will meet at the North Pole. if these people did not know that they were really traveling on the curved surface of a sphere, they would conclude that they must have experienced some attractive force, since they arrived at the same point in spite of starting their motions along parallel lines. Therefore, the geometrical curvature of space can manifest itself as an attractive force.

On a flat surface with just the normal x and y coordinates, any high school algebra student, with the help of old Pythagoras, can calculate the distance between points. But imagine a flat map (of the world, for example) that represents locations on what is actually a curved globe. Things get stretched out near the poles, and measurement gets more complex. Calculating the actual distance between two points on the map in Greenland is different from doing so for points near the equator. Riemann worked out ways to determine mathematically the distance between points in space no matter how arbitrarily it curved and contorted.

Our emotions always seek a foothold in what they form and shape, and always find it for a while. But Agathe and I feel an imprisoned ghostliness in our surroundings, the reverse magnetism of two connected poles, the recall in the call, the mobility of supposedly fixed walls; we see and hear it suddenly. To have stumbled 'into a time' seems to us like an adventure, and dubious company. We find ourselves in the enchanted forest. And although we cannot encompass 'our own,' differently constituted feeling, indeed hardly know what it is, we suffer anxiety about it and would like to hold it fast. But how do you hold a feeling fast? How could one linger at the highest stage of rapture, if indeed there were any way of getting there at all? Basically this is the only question that preoccupies us. We have intimations of an emotion removed from the entropy of the other emotions. It stand like a miraculous, motionless shadow in the flow before us. But would it not have to arrest the world in its course in order to exist? I arrive at the conclusion that it cannot be a feeling in the same sense as the other feelings." And suddenly Ulrich concluded: "So I come back to the question: Is love an emotion? I think not. Love is an ecstasy. And God Himself, in order to be able to lastingly love the world and, with the love of God-the-artist, also embrace what has already happened, must be in a constant state of ecstasy. This is the only form in which he may be imagined--" Here he had broken off this entry.

The stars of the Milky Way galaxy trace a big, flat circle. With a diameter-to-thickness ratio of one thousand to one, our galaxy is flatter than the flattest flapjacks ever made. In fact, its proportions are better represented by a crépe or a tortilla. No, the Milky Way’s disk is not a sphere, but it probably began as one. We can understand the flatness by assuming the galaxy was once a big, spherical, slowly rotating ball of collapsing gas. During the collapse, the ball spun faster and faster, just as spinning figure skaters do when they draw their arms inward to increase their rotation rate. The galaxy naturally flattened pole-to-pole while the increasing centrifugal forces in the middle prevented collapse at midplane. Yes, if the Pillsbury Doughboy were a figure skater, then fast spins would be a high-risk activity. Any stars that happened to be formed within the Milky Way cloud before the collapse maintained large, plunging orbits. The remaining gas, which easily sticks to itself, like a mid-air collision of two hot marshmallows, got pinned at the mid-plane and is responsible for all subsequent generations of stars, including the Sun. The current Milky Way, which is neither collapsing nor expanding, is a gravitationally mature system where one can think of the orbiting stars above and below the disk as the skeletal remains of the original spherical gas cloud. This general flattening of objects that rotate is why Earth’s pole-to-pole diameter is smaller than its diameter at the equator. Not by much: three-tenths of one percent—about twenty-six miles. But Earth is small, mostly solid, and doesn’t rotate all that fast. At twenty-four hours per day, Earth carries anything on its equator at a mere 1,000 miles per hour. Consider the jumbo, fast-rotating, gaseous planet Saturn. Completing a day in just ten and a half hours, its equator revolves at 22,000 miles per hour and its pole-to-pole dimension is a full ten percent flatter than its middle, a difference noticeable even through a small amateur telescope. Flattened spheres are more generally called oblate spheroids, while spheres that are elongated pole-to-pole are called prolate. In everyday life, hamburgers and hot dogs make excellent (although somewhat extreme) examples of each shape. I don’t know about you, but the planet Saturn pops into my mind with every bite of a hamburger I take.

That pain of wanting, the burning desire to possess what you lack, is one of the greatest allies you have. It is a force you can harness to create whatever you want in your life. When you took an honest look at your life back in the previous chapter and rated yourself as being either on the up curve or the down curve in seven different areas, you were painting a picture of where you are now. This diagram shows that as point A. Where you could be tomorrow, your vision of what’s possible for you in your life, is point B. And to the extent that there is a “wanting” gap between points A and B, there is a natural tension between those two poles. It’s like holding a magnet near a piece of iron: you can feel the pull of that magnet tugging at the iron. Wanting is exactly like that; it’s magnetic. You can palpably feel your dreams (B) tugging at your present circumstances (A). Tension is uncomfortable. That’s why it sometimes makes people uncomfortable to hear about how things could be. One of the reasons Dr. Martin Luther King, Jr.’s famous “I have a dream” speech made such a huge impact on the world and carved such a vivid place in our cultural memory is that it made the world of August 1963 very uncomfortable. John Lennon painted his vision of a more harmonious world in the song Imagine. Within the decade, he was shot to death. Gandhi, Jesus, Socrates … our world can be harsh on people who talk about an improved reality. Visions and visionaries make people uncomfortable. These are especially dramatic examples, of course, but the same principle applies to the personal dreams and goals of people we’ve never heard of. The same principle applies to everyone, including you and me. Let’s say you have a brother, or sister, or old friend with whom you had a falling out years ago. You wish you had a better relationship, that you talked more often, that you shared more personal experiences and conversations together. Between where you are today and where you can imagine being, there is a gap. Can you feel it?

Not coincidentally, another who noted their extermination was Hitler, who had a first-hand witness of it among his closest associates in Munich. The former German consul in Erzerum, Max von Scheubner-Richter, reported to his superiors in detail on the ways they were wiped out. A virulent racist, who became manager of the early Nazi Kampfbund and the party’s key liaison with big business, aristocracy and the church, he fell to a shot while holding hands with Hitler in the Beerhall putsch of 1923. ‘Had the bullet which killed Scheubner-Richter been a foot to the right, history would have taken a different course,’ Ian Kershaw remarks. Hitler mourned him as ‘irreplaceable’. Invading Poland 16 years later, he would famously ask his commanders, referring to the Poles, but with obvious implications for the Jews: ‘Who now remembers the Armenians?’ The Third Reich did not need the Turkish precedent for its own genocides. But that Hitler was well aware of it, and cited its success to encourage German operations, is beyond question. Whoever has doubted the comparability of the two, it was not the Nazis themselves.

The flag story is important, Berntson thought. Before the assault was over, Christmas had sent Frank Thomas, his gunnery sergeant, to find an American flag. He knew it was against the rules. This was a war on behalf of the Republic of Vietnam, and the correct flag to run up the pole at its province headquarters would have been Saigon’s yellow and red ensign. But Christmas’s men had bled and died all the way across southern Hue, not ARVN troops. They had looked up at that enemy flag the whole way. They had taken it down, and they wanted to show who had done it. The Stars and Stripes had earned its place. Berntson continued jotting down Christmas’s words: “‘Proudest moment of my life—to be given opp to do it’ . . . ‘main thought was getting the flag up—so it would fly and everyone could see that flag flying’ . . . Capt. Ron Christmas, 27, 2001 S.W. 36th Ave, Fort Lauderdale, FLA CO for 2/5 Hotel . . . ‘street fighting is dirtiest close in. Biggest problem is control—keeping all platoons in line—communication also problem . . . platoons have done extremely well . . . flag. ‘inspiration thing I have ever seen in my lifetime—because it was a hard thing. That feeling of patriotism . . . all you could hear are cheers . . . really brings out America Spirit.’” Hours later, Christmas was paid a visit by two officers, both majors, one army and the other marine. They had been sent by Colonel Hughes from the compound. They said the American flag would have to come down. The South Vietnamese flag was the appropriate one. The men around Christmas were still loading up the wounded and dead. “I don’t think my men are going to like that,” he said. “That doesn’t make any difference,” said one. “You are violating protocol.” “Well, I’ll tell you what,” said Christmas. “If you want to take the flag down, you guys go take it down. But I cannot be responsible for all of my men.” Kaczmarek, who was sitting close enough to overhear the exchange, chose that moment to reposition his rifle. The majors left. The flag remained. Christmas had a gunny sergeant haul it down at sunset, and the next morning a bright yellow South Vietnamese flag flew in its place. But watching Old Glory run up that afternoon was a sight none of the marines who witnessed it would ever regret, or forget.

The billboards ruin everything. The historical flavor, the old-time architecture, even the beauty of the wooded hillside—all are sacrificed. Pole-lines and wires may be accepted, like fences, as part of the basic American landscape. They do their work without striving to be conspicuous, and often their not-ungraceful curves add a touch of interest, an intricacy of pattern, even some beauty. Billboards are different. . . . billboards blast themselves into the viewer's consciousness. . . . some of the smaller billboards—those advertising local hotels, service-stations, or small industries—seem to have a certain rooting in the soil, and are often modest and comparatively harmonious to the setting. The large billboards—owned by special companies, usually advertising the products of mass-production—are always placed in the most conspicuous spots, and have designs and colors carefully chosen to clash with the background. One feels a difference between a home-produced: "Stop at Joe's Service Station for Gas—Two Miles," or "The Liberty Café—Short Orders at All Hours—Give Us a Try!" and some gigantic rectangle advertising tires or beer. Large billboards are now springing up along U. S. 40 even in the vastnesses of the Nevada sagebrush country. They are an abomination! Personally, I try to buy as little as possible of anything that is so advertised.

By giving full expression to the contradiction between civil society and the state, the French Revolution radically transformed both its terms. To put it differently: dualism was not abolished but, rather, displaced within the space delimited by the two poles of the contradiction. This created a new split between 'man', a member of civil society, and the 'citizen', a member of the state. It is only by 'abstracting' from his condition as man and his insertion into the organization of civil society that the political subject can become a citizen and make his entry into the political community: it is only as a 'sheer, blank individual' who accepts the fact that the political is divorced from the social that he can take part in the life of the state, which is based on the freedom and equality of its citizens. (...) The political state is 'abstract' in the sense suggested by the etymology of the word; it appears as the residue or the 'precipitate' of the constitutive movement by means of which civil society transcends its own limits to attain political existence, while leaving its internal differences intact, or, rather, transforming them into mere 'differences of social life' 'without significance in political life'. The state is incapable of substantially affecting the contents of civil society, for it is, precisely, a product of civil society's abstraction from itself.

This is the Paradox of the Universe, resulting from the Principle of Polarity which manifests when THE ALL begins to Create — hearken to it for it points the difference between half-wisdom and wisdom. While to THE INFINITE ALL, the Universe, its Laws, its Powers, its Life, its Phenomena, are as things witnessed in the state of Meditation or Dream; yet to all that is Finite, the Universe must be treated as Real, and life, and action, and thought, must be based thereupon, accordingly, although with an ever understanding of the Higher Truth. Each according to its own Plane and Laws. Were THE ALL to imagine that the Universe were indeed Reality, then woe to the Universe, for there would be then no escape from lower to higher, divineward — then would the Universe become a fixity and progress would become impossible. And if Man, owing to half-wisdom, acts and lives and thinks of the Universe as merely a dream (akin to his own finite dreams) then indeed does it so become for him, and like a sleep-walker he stumbles ever around and around in a circle, making no progress, and being forced into an awakening at last by his falling bruised and bleeding over the Natural Laws which he ignored. Keep your mind ever on the Star, but let your eyes watch over your footsteps, lest you fall into the mire by reason of your upward gaze. Remember the Divine Paradox, that while the Universe IS NOT, still IT IS. Remember ever the Two Poles of Truth — the Absolute and the Relative. Beware of half-Truths.

The Chinese conceived the entire universe as activated by two principles, the Yang and the Yin, the positive and the negative. And they considered that nothing that exists, either animate or so-called inanimate, does so except by the ceaseless interplay of these two forces. Yang and Yin, Matter and Energy, Heaven and Earth are conceived of as essentially One, or as two coexistent poles of one indivisible whole. It is a philosophy of the essential unity of the universe and eternal cycles, of the leveling of all differences, the relativity of standards, and the return of all to the divine intelligence, the source of all things.

adverbs “indivisibly” (ἀδιαιϱέτως) and “unconfusedly” (ἀσυγχύτως) to a dogmatic formula, the image of a reciprocal indwelling of two distinct poles of being replaced the image of mixture. This mutual ontological presence (πεϱιχώϱησις) not only preserves the being particular to each element, to the divine and the human natures, but also brings each of them to its perfection in their very difference, even enhancing that difference. Love, which is the highest level of union, only takes root in the growing independence of the lovers; the union between God and the world reveals, in the very nearness it creates between these two poles of being, the ever-greater difference between created being and the essentially incomparable God.

The correct course lies in a synthesis of the two poles of the women’s movement—its special nature and its general nature—and in always making the interrelationship clear. We are independent and connected; we have an equal and dual responsibility—to ourselves and to others. The interpenetration itself is more important than either the separateness of our oppression as women or the togetherness of our role as political radicals. We refuse to be forced to choose sides in a game of false contradictions. Logically, historically and politically, we are able to reconcile what is atone and the same time identical and different. Through dialectic instead of formal, mechanistic reasoning, we can chart our own course.

The ego considers the world a threatening, hostile place, for all that happens is different from the "I." This is the condition known as duality, and it's a great source of fear— the Veda calls it the only source of fear. Seeing "out there" we see all kinds of potential threats, all the stress and suffering that life can cause. The logical defense of the ego is to wall themselves in with the more friendly things— family, pleasures, happy memories, familiar places and activities. The rishis did not propose to tear down these territorial walls, though many people believe it was their intention to. The idea that Indian sages condemned the "illusion of life" took root in both East and West, and yet, Vedic reality was not based on such an absurdity. Duality does exist, and recognition of a higher unity is made meaningful because of its existence. Two polar opposites combine into a whole — this idea gives a proper perspective on the quiet and active aspects of creation. When the rishis find peace, the silent field of knowledge, they found another pole which completes life. The ancient texts describe this as Purnam adah, purnam idam—"This is complete, that's full. "Then the highest goal of creation is to attain" two hundred per cent of life. "This can be achieved by the human nervous system because it is fluid enough to understand both the diversity of life, which is limitless yet free of limits, and the single world, which is similarly infinite but completely unbound. There could be no other possibility just from a logical standpoint. No one was given a celestial machine and said, "Mind, you can only use half of it." No one gave us any restrictions on the knowledge patterns that we can create, alter, combine, extend, and occupy. Living is a world with limitless possibilities. Such is the glory of absolute nervous system versatility in humans. That is an enormously important issue. This says we should skip the tight, bounded choices we're used to making and go straight to solving any problem. The justification for this claim is that the solution of our consciousness is already formed by definition. The challenges are in the integration field whilst the solutions are in the unity field. Going straight to the area of harmony immediately reaches the solution which is then worked out by the mind-body system

The body, which is 70 percent water, has been compared to a crystal. Water itself has been analyzed at a crystal level through interaction with magnetism, and the results suggest that form is determined by thoughts and intention. A water molecule has north and south poles, just as the earth does. These poles are separated by a dipole length, as in a magnet. This means that water has “memory”: it can store information, as can a crystal.108 Working from these fundamental principles, Japanese physicist Dr. Masura Emoto used a magnetic resonance analyzer (MRA) to photograph water samples from different sources. He then exposed these samples to prayer, sound, and words, taking before-and-after pictures. One of the photos in his book The Messages from Water depicts water taken from the Fujiwara Dam in Japan. The just-sampled water molecules were dark and amorphous. Then Reverend Kato Hiki, chief priest of the Jyuhouin Temple, prayed over the dam for one hour, after which new samples were taken and photographed. The formless blobs had transformed into bright white hexagonal crystals-within-crystals. Through his work, Emoto discovered that all substances have their own special magnetic resonance field. No two types of water look alike, in terms of their crystalline structures. But when exposed to a substance, the crystals in water change shape, eventually mirroring the substance. (For instance, water crystals might start to look like rock crystals when around a rock; algae when near algae.) Water crystals will also morph to duplicate thoughts and intentions, appearing beautiful if the thoughts are beautiful and ugly if the thoughts are ugly.109 He calls the principle behind this revelation Hado, or the source of energy behind everything. Hado represents the specific vibrating wave generated by electrons orbiting the nucleus of an atom. Wherever there is Hado, there is a field of magnetic resonance. Thus Hado—the source of all—is the magnetic resonance field itself.110

People don’t like a host of options.” Kerrol held up two fingers. “No matter how nuanced debate might be at the start, if lots of people are involved then it ultimately condenses around two poles deemed to be irreconcilable. And then you have your war. Which in and of itself is an argument against the library. When evolution has shaped us to tribalism, how can we be trusted with the means to reduce tribes to dust?” “That sounds insane,” Evar said. “Not really. If you pick the solution you think is best out of a host of possibilities then everyone is going to have a slightly different answer to the problem. You need support, so you accept a few small changes and move to someone else’s solution. Now there are two of you behind one idea. You need more. The process repeats and repeats. You see people coalescing behind an idea you hate, and it becomes more important to be lined up behind something vaguely palatable that has the numbers to oppose them than it does to get exactly the solution you wanted. In the end there are two solutions, aligned against each other. And in the library’s case, two ideologies and an uneasy truce.

Sexuality is not just traversed by antagonisms, it is in itself the name of an antagonism, of a non-relationship. There is a basic discontent/unease in sexuality, and the passage from traditional patriarchal order to today’s multiple gender identities is ultimately just a passage from one to another mode of obfuscating this discontent. Traditional patriarchy elevates sexual difference into a stable natural order and attempts to obliterate its antagonistic nature by dismissing tensions as deviations from the natural order: in itself. Sexual difference is the creative tension between the two poles, masculine and feminine, which supplement each other and form a harmonious Whole; when one of the poles oversteps the boundaries of its proper role (say, when a woman behaves like an aggressive man), catastrophe occurs. Gender theory locates antagonism and violence in sexual difference as such and endeavors to create a space of identities outside this difference. What multiple gender identities exclude is not sexual difference as a stable hierarchical order but the antagonism, unease, impossibility, that define this difference. Traditional heterosexual binary order admits the potential aggressiveness and tension that pertains to sexual difference, and it tries to contain it through the ideological notion of a harmonious relationship between the two sexes. Sexual antagonism is here repressed, but it remains as a potential threat. In the space of multiple gender identities, what is repressed returns with a vengeance, all sexual perversions, all violations of heterosexual normativity, are not only permitted but even solicited. However, the paradox is that repression gets much stronger in this return of the repressed: what is much more repressed than before (in traditional heterosexuality) is the immanent antagonism of sexuality.

not a mediator as a link between two different worlds which exist independently of it but mediator as a third element of a dialectical triad, as a medium through which the two opposed poles only exist.

AMPHISCII  (AMPHI'SCII)   n.s.[Lat.    of alui and rj  a shadow.]Those people dwelling in climates, wherein the shadows, at different times of the year, fall both ways; to the north pole, when the sun is in the southern signs, and to the south pole, when he is in the northern signs. These are the people who inhabit the torrid zone.

The Indian tribes living along the river valleys and on the offshore islands from northern Washington to Alaska are called the Northwest Coast tribes. They are noted for their wood-carving, particularly for their totem poles. These carved cedar poles were originally corner posts for the Indian houses. Later the custom of erecting one large pole in front of the house was adopted. There are several different types of totem poles. Some were erected to the memory of the dead. Others portrayed the owner’s family tree or illustrated some mythological adventure. The poles varied in height from about 40 to 70 feet. The larger ones were as much as 3 feet in diameter. The carver was an important person in his tribe. For his work he might be paid from one hundred to two hundred and fifty blankets, each worth about three dollars. The early poles were painted black, white, and red. Other colors were used when the traders brought in factory-made paints.

Zane awakened them both early. By the time Chase stirred, he had both their tents down and was on his third cup of coffee. Phoebe had promised she could act completely normal, but looking at her from across the fire, he wasn’t so sure. There was no way anyone could see her dreamy expression and not know something was different. She tucked a strand of hair behind her ear. “What? You keep looking at me. I know my makeup can’t be smudged. I’m not wearing any.” It didn’t matter; she was still beautiful. “You look different,” he told her. “Satisfied?” Color flared on her cheeks. “You’re only saying that because you know the truth.” “Uh-huh.” He doubted that, but maybe she was right. Or maybe the weather would be enough of a distraction to keep everyone from figuring out the truth. “How long is it going to rain?” she asked as she fingered a pole holding up the canvas sheet they put up to protect the fire and the seating area around it. “It sure got cold and damp in a hurry.” Zane shrugged. “No way to tell. The storm is supposed to hang around for a few days, but maybe it will blow over.” He hoped it would. Traveling in the rain wouldn’t be fun for anyone. And he couldn’t simply turn them around, head to the ranch and be there in time for lunch. They were at the farthest point from his house. It was a full two-day ride back. Phoebe finished her coffee. “I’m going to check and see if my things are dry,” she said as she stood. He nodded, then watched her go. Cookie had started a second campfire on the far side of camp. Phoebe’s clothes and sleeping bag were getting a dose of smoky warm air in an attempt to get them dry before they headed out. Zane knew the old man wouldn’t tease Phoebe. Instead he would save his comments for Zane.

The great Third Hermetic Principle — the Principle of Vibration — embodies the truth that Motion is manifest in everything in the Universe — that nothing is at rest — that everything moves, vibrates, and circles. This Hermetic Principle was recognized by some of the early Greek philosophers who embodied it in their systems. But, then, for centuries it was lost sight of by the thinkers outside of the Hermetic ranks. But in the Nineteenth Century physical science re-discovered the truth and the Twentieth Century scientific discoveries have added additional proof of the correctness and truth of this centuries-old Hermetic doctrine. The Hermetic Teachings are that not only is everything in constant movement and vibration, but that the "differences" between the various manifestations of the universal power are due entirely to the varying rate and mode of vibrations. Not only this, but that even THE ALL, in itself, manifests a constant vibration of such an infinite degree of intensity and rapid motion that it may be practically considered as at rest, the teachers directing the attention of the students to the fact that even on the physical plane a rapidly moving object (such as a revolving wheel) seems to be at rest. The Teachings are to the effect that Spirit is at one end of the Pole of Vibration, the other Pole being certain extremely gross forms of Matter. Between these two poles are millions upon millions of different rates and modes of vibration.

Mother nature is a master mathematician specialising in addition and subtraction. Our lives run linearly, a series of integer numbers alternating between two poles to opposite ends of the spectrum through our lives, making a journal of our time. Mankind tries to quantify these events for easier understanding, study for future prevention or record keeping. Oftentimes they're events that mother nature throws at us which cannot be enumerated or fit on mathematical scales. These are events that cause big shifts but are still incomprehensible. They remain an enigma to us and requires an inner understanding that's different in each and every person. True human grit is to soak ourselves in each moment on separate points of the spectrum either for good or worse and knowing there's no other way except through the centre of every singular moment Real strength comes as we accept the chapters as they're and keeping the long-term outlook of our feelings constant to the extreme right pole despite fluctuations from events. So until subtractions exceeds the left pole we'll meet.

An expedition to Antarctica is one of the best kept secrets in adventure travel. You wear the same clothes every day with the side benefit of not having to do laundry. You can create any number of South Pole hairstyles using your natural buildup of oil ‘product.’ You pack up your house every single morning, so you’re treated to a different view every night. You never have to wonder, ‘What’s for dinner?’ because it is always a just-add-hot-water dehydrated meal. Your hole-in-the-ground alfresco bathroom keeps unpleasant odors at bay. And you eat as much as is humanly possible and still lose weight. Yes, an expedition in Antarctica is the ultimate couples’ getaway with endless undisturbed time together.

As a battle cry against feudalism, the demand for democracy had a progressive character. As time went on, however, the metaphysics of natural law (the theory of formal democracy) began to show its reactionary side – the establishment of an ideal standard to control the real demands of the laboring masses and the revolutionary parties. If we look back to the historical sequence of world concepts, the theory of natural law will prove to be a paraphrase of Christian spiritualism freed from its crude mysticism. The Gospels proclaimed to the slave that he had just the same soul as the slave-owner, and in this way established the equality of all men before the heavenly tribunal. In reality, the slave remained a slave, and obedience became for him a religious duty. In the teaching of Christianity, the slave found an expression for his own ignorant protest against his degraded condition. Side by side with the protest was also the consolation. Christianity told him, ”You have an immortal soul, although you resemble a pack-horse." Here sounded the note of indignation. But the same Christianity said, "Although you are like a pack-horse, yet your immortal soul has in store for it an eternal reward." Here is the voice of consolation. These two notes were found in historical Christianity in different proportions at different periods and amongst different classes. But as a whole, Christianity, like all other religions, became a method of deadening the consciousness of the oppressed masses. Natural law, which developed into the theory of democracy, said to the worker: "all men are equal before the law, independently of their origin, their property, and their position; every man has an equal right in determining the fate of the people." This ideal criterion revolutionized the consciousness of the masses in so far as it was a condemnation of absolutism, aristocratic privileges, and the property qualification. But the longer it went on, the more if sent the consciousness to sleep, legalizing poverty, slavery and degradation: for how could one revolt against slavery when every man has an equal right in determining the fate of the nation? Rothschild, who has coined the blood and tears of the world into the gold napoleons of his income, has one vote at the parliamentary elections. The ignorant tiller of the soil who cannot sign his name, sleeps all his life without taking his clothes off, and wanders through society like an underground mole, plays his part, however, as a trustee of the nation’s sovereignty, and is equal to Rothschild in the courts and at the elections. In the real conditions of life, in the economic process, in social relations, in their way of life, people became more and more unequal; dazzling luxury was accumulated at one pole, poverty and hopelessness at the other. But in the sphere of the legal edifice of the State, these glaring contradictions disappeared, and there penetrated thither only unsubstantial legal shadows. The landlord, the laborer, the capitalist, the proletarian, the minister, the bootblack – all are equal as "citizens" and as "legislators." The mystic equality of Christianity has taken one step down from the heavens in the shape of the "natural," "legal" equality of democracy. But it has not yet reached earth, where lie the economic foundations of society. For the ignorant day-laborer, who all his life remains a beast of burden in the service of the bourgeoisie, the ideal right to influence the fate of the nations by means of the parliamentary elections remained little more real than the palace which he was promised in the kingdom of heaven.

What can you learn from the differences between the previous screenings and this one? Given these two headings, where is the North Pole? Test screenings are just a way to find out where you are.

Nothing has the same meaning any more once it has been confronted not with its unfinished form, but with its accomplished or even excessive form. We are no longer fighting the spectre of alienation, but that of ultra-reality. We are no longer fighting our shadows, but transparency. And every step in technological progress, every advance in information and communications, brings us closer to that inescapable transparency. All the signs have been reversed as a result of this precession of the end, this irruption of the final term at the very heart of things and their unfolding. The same acts, the same thoughts and the same hopes which brought us nearer to that finality we so longed for now take us away from it, since it is behind us. Similarly, everything changes meaning once the movement of History crosses this fatal demarcation line: the same events have different meanings depending on whether they take place in a history that is being made or in a history being unmade. It's the same with the curve of History as it is with the trajectory of reality. It is the upward movement which gives them force of reality. On the downward curve -- or because the movement is simply continuing as a result of its own inertia -- everything is caught in a different refraction space, as in a gravity alternator. In that new space, as in Alice's looking-glass space, words and effects are stood on their head, and every movement impedes every other. The balance which, by the force of the negative, governed our world has been upset. Events, discourses, subjects or objects exist only within the magnetic field of value, which only exists as a result of the tension between two poles: good or evil, true or false, masculine or feminine. It is these values, now depolarized, which are beginning to spin in the undifferentiated field of reality. And objects, too, are beginning to spin in the undifferentiated field of value. All there is now is a circular form of switching or substitution between disconnected and erratic values. Everything which stood in a fixed relation of opposition is losing its meaning by becoming indistinguishable from its opposite as a result of the upsurge of a reality which is absorbing all differences and conflating opposing terms by promoting them all unreservedly.

As a battle cry against feudalism, the demand for democracy had a progressive character. As time went on, however, the metaphysics of natural law (the theory of formal democracy) began to show its reactionary side – the establishment of an ideal standard to control the real demands of the laboring masses and the revolutionary parties. If we look back to the historical sequence of world concepts, the theory of natural law will prove to be a paraphrase of Christian spiritualism freed from its crude mysticism. The Gospels proclaimed to the slave that he had just the same soul as the slave-owner, and in this way established the equality of all men before the heavenly tribunal. In reality, the slave remained a slave, and obedience became for him a religious duty. In the teaching of Christianity, the slave found an expression for his own ignorant protest against his degraded condition. Side by side with the protest was also the consolation. Christianity told him, "You have an immortal soul, although you resemble a pack-horse." Here sounded the note of indignation. But the same Christianity said, "Although you are like a pack-horse, yet your immortal soul has in store for it an eternal reward." Here is the voice of consolation. These two notes were found in historical Christianity in different proportions at different periods and amongst different classes. But as a whole, Christianity, like all other religions, became a method of deadening the consciousness of the oppressed masses. Natural law, which developed into the theory of democracy, said to the worker: "all men are equal before the law, independently of their origin, their property, and their position; every man has an equal right in determining the fate of the people." This ideal criterion revolutionized the consciousness of the masses in so far as it was a condemnation of absolutism, aristocratic privileges, and the property qualification. But the longer it went on, the more if sent the consciousness to sleep, legalizing poverty, slavery and degradation: for how could one revolt against slavery when every man has an equal right in determining the fate of the nation? Rothschild, who has coined the blood and tears of the world into the gold napoleons of his income, has one vote at the parliamentary elections. The ignorant tiller of the soil who cannot sign his name, sleeps all his life without taking his clothes off, and wanders through society like an underground mole, plays his part, however, as a trustee of the nation’s sovereignty, and is equal to Rothschild in the courts and at the elections. In the real conditions of life, in the economic process, in social relations, in their way of life, people became more and more unequal; dazzling luxury was accumulated at one pole, poverty and hopelessness at the other. But in the sphere of the legal edifice of the State, these glaring contradictions disappeared, and there penetrated thither only unsubstantial legal shadows. The landlord, the laborer, the capitalist, the proletarian, the minister, the bootblack – all are equal as "citizens" and as "legislators." The mystic equality of Christianity has taken one step down from the heavens in the shape of the "natural," "legal" equality of democracy. But it has not yet reached earth, where lie the economic foundations of society. For the ignorant day-laborer, who all his life remains a beast of burden in the service of the bourgeoisie, the ideal right to influence the fate of the nations by means of the parliamentary elections remained little more real than the palace which he was promised in the kingdom of heaven.

With a relevant and tangible ‘superordinate’ goal in play, the animosity previously expressed by the two groups quickly began to dissipate.28 The insults dwindled. Aggression vanished. Cross-group friendships began to form. Pursuing a common goal highlighted what the boys had in common and averted focus from what was different.

When the sun came up fully, the ice field began to glow in mauves and corals, a breathtaking sight. There was one iceberg with a double peak about two hundred feet high. To Lucy Duff Gordon the illuminated bergs looked like giant opals, and May Futrelle noted how they glistened like rock quartz, though one of them, she thought, was doubtless the murderer. The scene reminded Hugh Woolner of photographs of an Antarctic expedition. Seven-year-old Douglas Spedden raised a few smiles in Boat 3 by exclaiming to his nurse, “Oh Muddie, look at the beautiful North Pole with no Santa Claus on it!” Daisy Spedden recorded in her diary that as their boat was rowed toward rescue, “the tragedy of the situation sank deep into our hearts as we saw the Carpathia standing amidst the few bits of wreckage with the pitifully small number of lifeboats coming up to her from different directions.” After racing through the night to the Titanic’s distress position, the Carpathia had spotted Fourth Officer Boxhall’s green flares and had headed for them. “Shut down your engines and take us aboard,” Boxhall shouted up as the Carpathia drew alongside Boat 2 at 4:10 a.m. “I have only one sailor,” he added, as the boat tossed on the choppy swells. “All right,” came back the voice of the Carpathia’s captain, Arthur Rostron.

The European states resembled each other rather closely in their luxuriant growth of antiliberal criticism as the twentieth century opened. Where they differed was in those political, social, and economic preconditions that seem to distinguish the states where fascism, exceptionally, was able to become established. One of the most important preconditions was a faltering liberal order. Fascisms grew from back rooms to the public arena most easily where the existing government functioned badly, or not at all. One of the commonplaces of discussions of fascism is that it thrived upon the crisis of liberalism. I hope here to make that vague formulation somewhat more concrete. On the eve of World War I the major states of Europe were either governed by liberal regimes or seemed headed that way. Liberal regimes guaranteed freedoms both for individuals and for contending political parties, and allowed citizens to influence the composition of governments, more or less directly, through elections. Liberal government also accorded a large measure of freedom to citizens and to enterprises. Government intervention was expected to be limited to the few functions individuals could not perform for themselves, such as the maintenance of order and the conduct of war and diplomacy. Economic and social matters were supposed to be left to the free play of individual choices in the market, though liberal regimes did not hesitate to protect property from worker protests and from foreign competition. This kind of liberal state ceased to exist during World War I, for total war could be conducted only by massive government coordination and regulation. After the war was over, liberals expected governments to return to liberal policies. The strains of war making, however, had created new conflicts, tensions, and malfunctions that required sustained state intervention. At the war’s end, some of the belligerent states had collapsed...What had gone wrong with the liberal recipe for government? What was at stake was a technique of government: rule by notables, where the wellborn and well-educated could rely on social prestige and deference to keep them elected. Notable rule, however, came under severe pressure from the “nationalization of the masses." Fascists quickly profited from the inability of centrists and conservatives to keep control of a mass electorate. Whereas the notable dinosaurs disdained mass politics, fascists showed how to use it for nationalism and against the Left. They promised access to the crowd through exciting political spectacle and clever publicity techniques; ways to discipline that crowd through paramilitary organization and charismatic leadership; and the replacement of chancy elections by yes-no plebiscites. Whereas citizens in a parliamentary democracy voted to choose a few fellow citizens to serve as their representatives, fascists expressed their citizenship directly by participating in ceremonies of mass assent. The propagandistic manipulation of public opinion replaced debate about complicated issues among a small group of legislators who (according to liberal ideals) were supposed to be better informed than the mass of the citizenry. Fascism could well seem to offer to the opponents of the Left efficacious new techniques for controlling, managing, and channeling the “nationalization of the masses,” at a moment when the Left threatened to enlist a majority of the population around two non-national poles: class and international pacifism. One may also perceive the crisis of liberalism after 1918 in a second way, as a “crisis of transition,” a rough passage along the journey into industrialization and modernity. A third way of looking at the crisis of the liberal state envisions the same problem of late industrialization in social terms.

Words such as receptive, feminine, yielding or mother can be misleading as we tend to understand them as poles with opposites. However, they hint at what lies beyond them, so we need to consider them in a different way if we are to grasp what the 2nd Siddhi really means. This is something that can only be grasped intuitively. Thus when the One externalises itself as a manifestation in form, it has not created a duality, but a trinity. Every duality is really a relationship, and every relationship is really a three — there is a man, a woman and instantly there is also a couple — the relationship itself. In Divine mathematics, the number two is always an illusion — it cannot logically exist. If you can say anything at all about the number two you might say it is a bridge — a dynamic process that is instantaneously transmuted before it is even born. These are concepts that cannot be approached with ordinary logic. Just like the quantum particles in physics that avoid our definition because they appear to be linked to our very perceptual apparatus, oneness cannot be comprehended, only lived. Enlightenment is not an experience. This is a sentence to meditate upon like a Zen koan. If you see oneness as an experience to be attained or that may one day happen to you, then you are caught within that straight line between two points. The third thing is transcendence. It does not occur to you — rather it negates you. Ironically, transcendence does not take you away from life, as its name might suggest — it places you right in the heart of life, where you have always been. It unifies all opposites, ends all riddles, leaves all mysteries just as they are and brings a sense of trust that cannot be described. One cannot even really use a word like trust to describe the Siddhi of Unity because trust suggests duality again — that there is somehow a truster and a trustee. This is the wonderful dilemma of the siddhic state.

SEVEN YEARS AGO… “You notice anything different about Ash?” my cousin Sawyer asked as he climbed up the tree to sit beside me on our favorite limb overlooking the lake. I shrugged, not sure how to answer his question. Sure, I’d noticed things about Ash lately. Like the way her eyes kind of sparkled when she laughed and how pretty her legs looked in shorts. But there was no way I was confessing those things to Sawyer. He’d tell Ash, and they’d both laugh their butts off. “No,” I replied, not looking at Sawyer for fear he’d be able to tell I was lying. “I heard Mom talking to Dad the other day, saying how you and me would start noticing Ash differently real soon. She said Ash was turning into a beauty, and things between the three of us would change. I don’t want things to change,” Sawyer said with a touch of concern in his voice. I couldn’t look at him. Instead I kept my eyes fixed on the lake. “I wouldn’t worry about it. Ash is Ash. Sure, she’s always been pretty, I guess, but that’s not what’s important. She can climb a tree faster than either of us, she baits her own hook, and she can fill up water balloons like a pro. The three of us have been best friends since preschool. That won’t change.” I chanced a glance at Sawyer. My speech sounded pretty convincing, even to me. Sawyer smiled and nodded. “You’re right. Who cares that she’s got hair like some kind of fairy princess? She’s Ash. Speaking of water balloons, could you two please stop sneaking out and throwing them at cars right outside my house at night? My parents are gonna catch y’all one of these days, and I won’t be able to get y’all outta trouble.” I grinned, thinking about Ash covering her mouth to silence her giggles last night when we’d snuck down there to fill up the balloons. That girl sure loved to break rules--almost as much as I did. “I heard my name.” Ash’s voice startled me. “You two better not still be making fun of me about this stupid bra Mama’s making me wear. I’ve had it with the jokes. I’ll break both your noses if it doesn’t stop.” She was standing at the bottom of the tree with a bucket of crickets in one hand and a fishing pole in the other. “Are we gonna fish or had y’all rather just stare down at me like I’ve grown another head?

This means that Jesus’s message, which is “the gospel,” is a completely different spirituality. The gospel of Jesus is not religion or irreligion, morality or immorality, moralism or relativism, conservatism or liberalism. Nor is it something halfway along a spectrum between two poles—it is something else altogether.

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An early, and quite remarkable manifestation of this deviant religiosity, and one which briefly united European revivalist polytheism and the continuous Indigenous traditions of North America, took place long before the American Revolution, when Thomas Morton arrived in New England in 1624 as a partner in a fur trading venture. Morton and thirty men indentured to the company defected and founded an independent colony that sought to live in harmony with the native Algonquian people of the region, the Wampanoag, and conduct the fur trade with them on a radically different basis than the prevailing norms. His colony began to attract further defectors from the harsh Puritan regime, and grew rapidly. In addition to intermarrying with local indigenous people, Morton’s colonists also began supplying them with guns. Morton named his colony, in what is now Quincy, Massachusetts, ‘Merry Mount’, and at its center ceremonially erected an 80-foot tall Maypole topped with deer antlers, reading before it odes he had composed to Hellenic Gods and holding dances around it. The Puritans reported that Morton, in addition to having “set up a May-pole, drinking and dancing about it many days together, inviting the Indian women, for their consorts, dancing and frisking together… and worse practices,” had explicitly “anew revived & celebrated the feasts of the Roman Goddess Flora, or the beastly practices of the mad Bacchanalians.”42 Morton was thus combining rural European folk traditions with the classical pagan culture of which he had learned in his higher education and seeking to emulate, if not wholly integrate, Indigenous practices. Morton’s synthesis thus includes all of the ingredients of later Neo-Paganism of the kind we see in Wicca, including its libertine aspects. After about two years of this, Puritan troops invaded Merry Mount, which they called ‘Mount Dagon’, in reference to the Syrian God whom the Bible speaks of as worshiped by the Israelites’ rivals, the Philistines; it’s not clear whether this was their own coinage, or that of Morton’s colonists. The Puritans apprehended Morton, destroyed the Maypole and scattered the colonists in the settlement, though some were still there and reportedly continuing to engage in pagan worship in 1629, when they were raided again.

What is religion? Religion is to be in tune with the whole. Religion is to be in love with the whole. Religion is to be together with the whole. Religion means to listen to our own authentic being. Religion means to listen to the silent voice within ourselves, which will always lead us right. Religion means to realize that God is already available to you, both from the inside and from the outside. Religion means to realize that we are already one with God. Religion means the understanding and awareness that makes your doors open and allow God to enter in. The purpose of reöigion is to dissolve in silence. When you lose yourself for the first time you are yourself. When the ego disappears, we become awareness, joy and spontaneity. We become a vehicle, an instrument for the whole. The three dimensions of existence, the three faces of God, are life, love and light. The first dimension is just the beginning of a great journey, a great pilgrimage. Those who think that life is the end miss the whole point of life. The majority of people Take life as the end. What happens then is that people become greedy for life. Their life becomes full of greed, possessiveness and violence. Life should not be taken for granted. The people that take life for granted are the worldly people and these are the people who have made the world ugly and violent. These are the mundane and mediocre people. They become politicians, hoarders and exploiters. Their whole existence seems to be directed towards one thing: survival. Life lived without love and light is only one-dimensional. Love means introducing a new dimension into your life, which is the dimension of the heart. Love means to introduce joy and delight in your being. Now you don't live only on the one-dimensional horizontal plane. Now you live in two dimensions: life and love. Your life becomes rich. Only by going through the fire of love, one becomes a heart. It is the fire of love that creates the soul. Not having a heart is what makes life meaningless, but millions of people live without a heart. The heart is the spiritual centre of our being. It is only the heart that can bring joy to our life. Never be afraid of love because it is love that will bring you closer to your heart. And it is the heart that can open the doors to God. God can enter only through the heart. God is hidden in our own heart. God is within ourselves, but we seek him outside of ourselves. We seek him in the churches, the temples and the mosques, and we go on missing him. God is not in the scriptures either. God emerges out of your heart. Love people, love trees and love animals. Never miss an opportunity to love. The more you love, the closer you come to God. Love is the bridge to God. How do love and meditation relate to each other? How do relationships and aloneness relate to each other? How do God meet you in different forms in the outside world, and how do God meet in you in the inside world as your own self? In the outside world, in love and relationships, God is meeting you in many different forms. In the inside world, in meditation and aloneness, God is meeting you as your own self. Balance is needed. Love and meditation and relationships and aloneness are a balance between the inner and outer world. Love and meditation, the inner and the outer world. Love and meditation and the inner and outer the world is needed to create a balance. Together these two poles create a wholeness; together they will heal you. Make these two poles part of meditation, so that love and relationships are good to create wholeness. And in the outside world, God is meeting you in many different forms. And when you feel the need again to be alone, God is meeting you as your own self. God is everywhere, so there is no need to choose. There is also a third dimension: light. Light means introducing meditation in your life. It means

What is religion? Religion is to be in tune with the whole. Religion is to be in love with the whole. Religion is to be together with the whole. Religion means to listen to our own authentic being. Religion means to listen to the silent voice within ourselves, which will always lead us right. Religion means to realize that God is already available to you, both from the inside and from the outside. Religion means to realize that we are already one with God. Religion means the understanding and awareness that makes your doors open and allow God to enter in. The purpose of reöigion is to dissolve in silence. When you lose yourself for the first time you are yourself. When the ego disappears, we become awareness, joy and spontaneity. We become a vehicle, an instrument for the whole. The three dimensions of existence, the three faces of God, are life, love and light. The first dimension is just the beginning of a great journey, a great pilgrimage. Those who think that life is the end miss the whole point of life. The majority of people Take life as the end. What happens then is that people become greedy for life. Their life becomes full of greed, possessiveness and violence. Life should not be taken for granted. The people that take life for granted are the worldly people and these are the people who have made the world ugly and violent. These are the mundane and mediocre people. They become politicians, hoarders and exploiters. Their whole existence seems to be directed towards one thing: survival. Life lived without love and light is only one-dimensional. Love means introducing a new dimension into your life, which is the dimension of the heart. Love means to introduce joy and delight in your being. Now you don't live only on the one-dimensional horizontal plane. Now you live in two dimensions: life and love. Your life becomes rich. Only by going through the fire of love, one becomes a heart. It is the fire of love that creates the soul. Not having a heart is what makes life meaningless, but millions of people live without a heart. The heart is the spiritual centre of our being. It is only the heart that can bring joy to our life. Never be afraid of love because it is love that will bring you closer to your heart. And it is the heart that can open the doors to God. God can enter only through the heart. God is hidden in our own heart. God is within ourselves, but we seek him outside of ourselves. We seek him in the churches, the temples and the mosques, and we go on missing him. God is not in the scriptures either. God emerges out of your heart. Love people, love trees and love animals. Never miss an opportunity to love. The more you love, the closer you come to God. Love is the bridge to God. How do love and meditation relate to each other? How do relationships and aloneness relate to each other? How do God meet you in different forms in the outside world, and how do God meet in you in the inside world as your own self? In the outside world, in love and relationships, God is meeting you in many different forms. In the inside world, in meditation and aloneness, God is meeting you as your own self. Balance is needed. Love and meditation and relationships and aloneness are a balance between the inner and outer world. Love and meditation, the inner and the outer world. Love and meditation and the inner and outer the world is needed to create a balance. Together these two poles create a wholeness; together they will heal you. Make these two poles part of meditation, so that love and relationships are good to create wholeness. And in the outside world, God is meeting you in many different forms. And when you feel the need again to be alone, God is meeting you as your own self. God is everywhere, so there is no need to choose. There is also a third dimension: light. Light means introducing meditation in your life. It means

The student will, of course, realize that the illustrations given above are necessarily imperfect and inadequate, for they represent the creation of mental images in finite minds, while the Universe is a creation of Infinite Mind — and the difference between the two poles separates them. And yet it is merely a matter of degree — the same Principle is in operation — the Principle of Correspondence manifests in each — "As above, so Below; as Below, so above." And, in the degree that Man realizes the existence of the Indwelling Spirit immanent within his being, so will he rise in the spiritual scale of life. This is what spiritual development means — the recognition, realization, and manifestation of the Spirit within us. Try to remember this last definition — that of spiritual development. It contains the Truth of True Religion.

Since through my destiny I am impelled to speak by that desire which has so very long forced me to sigh, may you, Love, who inspire my longing, guide me now and show the way, and make my rhyming equal my desire. But do not let the heart fall out of tune with too much pleasure: this is my great fear from what I feel where no man's eye may reach; for speaking spurs me on; nor does the exercise of my own wit, as once it used to do, lessen the fire than burns inside my mind: rather I melt on hearing my own speech, a man of snow beneath the sun's light touch. When I began I thought my words might win a truce, some time of rest from these devouring flames that burn my breast. It was this hope which brought me boldness till I spoke of what I felt - a boldness vanishing at my most need. And yet I still pursue the enterprise, and sound continually a loving note, so powerful is the wish that drives me on; and since reason is dead, that held the reins, this cannot be withstood. O Love, show me at least the way to speak, so that my words, if ever they strike the eat of my dear enemy, make her a friend to pity if not to me. I say: in ancient days, when true men's minds were all on fire for honour, those most enflamed turned very many ways, through many a different land, and over hills and waves, to seek and find where honour grew and pick its very flower; but now, since God, Nature, and Love desire to have all virtues in the world combined in those bright eyes, which make me live in joy, I have no need to cross this or the other river, or change lands. Again, and yet again, I turn to them, the well-spring of salvation; and when it seems that in desire I die, the sight of them alone can succor me. At night, when winds are rising, the weary helmsman raises eyes grown dull to those two lights which move around our Pole: so I, in my loud storm of love, look always for those lights of yours, my constant comfort and my steady sign. Alas, the glimpses which from time to time, as Love instructs me, I have learned to steal, are more than what comes freely to my sight; I take them as my rule, and from them have the little that I am. From when I saw them first I have not moved a step but under them; I hold them in my mind as my ideal. for by myself I have no worth at all. I certainly could never imagine, much less tell, how very great the effect caused in my heart by those great eyes: every other delight that human life can show is so much less, and every other beauty far behind. Peace and tranquility with no distress, such as we hope for all eternity, comes from their lovely, love-inspiring smile. Oh, could I only see how they are ruled in gentleness by Love close to for but one day in which the spheres for once forgot to move, and think of nothing, no one else, nor yet blink often, and by blinking lose that sight! I live, alas, desiring that which could never be, in any way, and live on this desire, and with no hope. If only that strict knot which Love ties round about my tongue whenever my vision dazzles with excess of light were once untied, I would at last speak up, and say such strange and unaccustomed words that all who heard them would be forced to weep; but wounds so very deep compel my wounded heart to turn elsewhere, my colour fades away, the blood has left my heart, and I am now no longer what I was; I clearly see this is a fatal blow which Love gives me. Canzone, my pen is tiring now with all this conversation we have had together, and yet my thoughts must go on speaking still.