Uniquely Human Book Quotes

There was a girl, and her uncle sold her. Put like that it seems so simple. No man, proclaimed Donne, is an island, and he was wrong. If we were not islands, we would be lost, drowned in each other's tragedies. We are insulated (a word that means, literally, remember, made into an island) from the tragedy of others, by our island nature and by the repetitive shape and form of the stories. The shape does not change: there was a human being who was born, lived and then by some means or other, died. There. You may fill in the details from your own experience. As unoriginal as any other tale, as unique as any other life. Lives are snowflakes- forming patterns we have seen before, as like one another as peas in a pod (and have you ever looked at peas in a pod? I mean, really looked at them? There's not a chance you'll mistake one for another, after a minute's close inspection) but still unique. Without individuals we see only numbers, a thousand dead, a hundred thousand dead, "casualties may rise to a million." With individual stories, the statistics become people- but even that is a lie, for the people continue to suffer in numbers that themselves are numbing and meaningless. Look, see the child's swollen, swollen belly and the flies that crawl at the corners of his eyes, this skeletal limbs: will it make it easier for you to know his name, his age, his dreams, his fears? To see him from the inside? And if it does, are we not doing a disservice to his sister, who lies in the searing dust beside him, a distorted distended caricature of a human child? And there, if we feel for them, are they now more important to us than a thousand other children touched by the same famine, a thousand other young lives who will soon be food for the flies' own myriad squirming children? We draw our lines around these moments of pain, remain upon our islands, and they cannot hurt us. They are covered with a smooth, safe, nacreous layer to let them slip, pearllike, from our souls without real pain. Fiction allows us to slide into these other heads, these other places, and look out through other eyes. And then in the tale we stop before we die, or we die vicariously and unharmed, and in the world beyond the tale we turn the page or close the book, and we resume our lives. A life that is, like any other, unlike any other. And the simple truth is this: There was a girl, and her uncle sold her.

Today, suddenly, I reached an absurd but unerring conclusion. In a moment of enlightenment, I realized that I'm nobody, absolutely nobody. When the lightning flashed, I saw that what I had thought to be a city was in fact a deserted plain and, in the same sinister light that revealed me to myself, there seemed to be no sky above it. I was robbed of any possibility of having existed before the world. If I was ever reincarnated, I must have done so without myself, without a self to reincarnate. I am the outskirts of some non-existent town, the long-winded prologue to an unwritten book. I'm nobody, nobody. I don't know how to feel or think or love. I'm a character in a novel as yet unwritten, hovering in the air and undone before I've even existed, amongst the dreams of someone who never quite managed to breathe life into me. I'm always thinking, always feeling, but my thoughts lack all reason, my emotions all feeling. I'm falling through a trapdoor, through infinite, infinitous space, in a directionless, empty fall. My soul is a black maelstrom, a great madness spinning about a vacuum, the swirling of a vast ocean around a hole in the void, and in the waters, more like whirlwinds than waters, float images of all I ever saw or heard in the world: houses, faces, books, boxes, snatches of music and fragments of voices, all caught up in a sinister, bottomless whirlpool. And I, I myself, am the centre that exists only because the geometry of the abyss demands it; I am the nothing around which all this spins, I exist so that it can spin, I am a centre that exists only because every circle has one. I, I myself, am the well in which the walls have fallen away to leave only viscous slime. I am the centre of everything surrounded by the great nothing. And it is as if hell itself were laughing within me but, instead of the human touch of diabolical laughter, there's the mad croak of the dead universe, the circling cadaver of physical space, the end of all worlds drifting blackly in the wind, misshapen, anachronistic, without the God who created it, without God himself who spins in the dark of darks, impossible, unique, everything. If only I could think! If only I could feel!

The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one's individuality, that unique which evades description but differentiates one human being from the other.

I had been reading children's books all my life and saw them not as minor amusements but as part of the whole literary mainstream; not as "juveniles" or "kiddie lit," one of the most demeaning terms in the scholastic jargon. My belief was, and is, that the child's book is a unique and valid art form; a means of dealing with things which cannot be dealt with quite as well in any other way. There is, I'm convinced, no inner, qualitative difference between writing for adults and writing for children. The raw materials are the same for both: the human condition and our response to it.

The certitude that everything has been written negates us or turns us into phantoms. I know of districts in which the young men prostrate themselves before books and kiss their pages in a barbarous manner, but they do not know how to decipher a single letter. Epidemics, heretical conflicts, peregrinations which inevitably degenerate into banditry, have decimated the population. I believe I have mentioned suicides, more and more frequent with the years. Perhaps my old age and fearfulness deceive me, but I suspect that the human species -- the unique species -- is about to be extinguished, but the Library will endure: illuminated, solitary, infinite, perfectly motionless, equipped with precious volumes, useless, incorruptible, secret.

What we call society is the sum total of human thinking and feeling. It is a reflection of our attitudes. When we change them, we change society. We are only a change of mind away from real freedom, the freedom to express our God-given uniqueness and celebrate the diversity of gifts, perceptions and inspiration that exist within the collective human psyche. The creative force is within us all and desperate to express itself.

And then, when she’s finished and the book ventures out into the world, the readers take their turn, and here another kind of comingling occurs. Because the reader is not a passive receptacle for a book’s contents. Not at all. You are our collaborators, our conspirators, breathing new life into us. And because every reader is unique, each of you makes each of us mean differently, regardless of what’s written on our pages. Thus, one book, when read by different readers, becomes different books, becomes an ever-changing array of books that flows through human consciousness like a wave.

There are probably two key aspects of culture that stand out as being uniquely human. One is religion and the other is story-telling. There is no other living species, whether ape or crow, that do either of these. They are entirely and genuinely unique to humans.

The Book revealed to Muhammad is one and unique of its kind. It has left indelible impression on the hearts of humanity. Nothing can overcome its majesty. The Quran has given new dimensions to human thinking - Surprising reforms, stunning success! The power that created in Muslims a ravenous appetite for knowledge sprung from the Quran.

The translations presented in this book attempt to capture at least some of the Qur’an’s depth and uniquely compelling exploration of human psychology, emotions, and behaviors. Readers familiar with past translations are asked to keep an open mind as they explore the following pages. The Qur’anic translations presented here aim to convey an appreciation of the original text as traditional Islamic scholars understood it—and not necessarily as some ideologically motivated translators have at times sought to portray it.

Heartache may be bad for the soul, but it's great for bookshops. It's when we are at our lowest romantic ebb that we are likely to do the bulk of our life's reading. Adolescents who can't get a date are in a uniquely privileged position: they will have the perfect chance to get grounding in world literature. There is perhaps an important connection between love and reading, there is perhaps a comparable pleasure offered by both. A feeling of connection may be at the root of it. There are books that speak to us, no less eloquently—but more reliably—than our lovers. They prevent the morose suspicion that we do not fully belong to the human species, that we lie beyond comprehension. Our embarrassments, our sulks, our feelings of guilt, these phenomena may be conveyed on a page in a way that affords us with a sense of self-recognition. The author has located words to depict a situation we thought ourselves alone in feeling, and for a few moments, we are like two lovers on an early dinner date thrilled to discover how much they share (and unable to touch much of the seafood linguine in front of them, so busy are they fathoming the eyes opposite), we may place the book down for a second and stare at its spine with a wry smile, as if to say, "How lucky I ran into you.

But, when I was growing up, the one thing that did help me not to feel so isolated and crazy was reading - especially books by authors who fearlessly examined and exposed their highly imperfect inner lives. Books like "Confessions of a Mask" by Yukio Mishima; "Tropic of Cancer" by Henry Miller; "Try" by Dennis Cooper; and, of course, the works of authors like Bukowski, Salinger, Hesse, Bataille, Iceberg Slim, and Murakami. These writers revealed the things that existed beneath most humans' seemingly secure and confident exteriors. I suddenly realized, after reading their work, that I wasn't unique - that my doubts and fears and insecurities were more universal that I could've ever imagined. Their words gave me strength. They have me permission to start trying to accept my flaws, my darkness, my insanity. They let me know that it was okay not to fit in with everyone else - to be a sensitive person - and that others struggled just like I did. It was such a relief when I finally began to understand this. It was like I could breathe - maybe for the first time.

It makes no sense at all to have the most important features of our lives anchored to divisive claims about the unique sanctity of ancient books or to rumors of ancient miracles. There

We don’t always see ourselves as superior, but we almost always see ourselves as unique. Even when we do precisely what others do, we tend to think that we’re doing it for unique reasons.

The use of reading, Gibbon says somewhere, is to aid us in thinking. I have always disagreed with Gibbon over that; he may have used literature to help him think, but for me, often, and for most of the human race I reckon (since I have no reason to think myself unique) books can be a mind-stupefying drug, employed to banish thought, not to invoke it. When I am unhappy I can sink into a novel as into unconsciousness. Blessed War and Peace, thrice blessed Mansfield Park; how many potential suicides have their pages distracted and soothed and entertained past the danger point?

The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one's individuality, that unique quality which evades description but differentiates one human being from the other.

See, the institutions and specialist, experts, you see. Yes, yes, experts, indeed. See, they would have us believe that there is an order to art. An explanation. Humans are odd creatures in that way. Always searching for a formula. Yes, a formula to create an expected norm for unexplainable greatness. A cook book you might say. Yes, a recipe book for life, love, and art. However, my dear, let me tell you. Yes, there is no such thing. Every individual is unique in their own design, as intended by God himself. We classify, yes, always must we classify, for if not, then we would be lost, yes lost now wouldn't we? Classification, order, expectations, but alas, we forget. For what is art, if not the out word expression of an artist. It is the soul of the artisan and if his expectations are met, than who are we to judge whether his work be art or not?

And not only our own particular past. For if we go on forgetting half of Europe’s history, some of what we know about mankind itself will be distorted. Every one of the twentieth-century’s mass tragedies was unique: the Gulag, the Holocaust, the Armenian massacre, the Nanking massacre, the Cultural Revolution, the Cambodian revolution, the Bosnian wars, among many others. Every one of these events had different historical, philosophical, and cultural origins, every one arose in particular local circumstances which will never be repeated. Only our ability to debase and destroy and dehumanize our fellow men has been—and will be—repeated again and again: our transformation of our neighbors into “enemies,” our reduction of our opponents to lice or vermin or poisonous weeds, our re-invention of our victims as lower, lesser, or evil beings, worthy only of incarceration or explusion or death. The more we are able to understand how different societies have transformed their neighbors and fellow citizens from people into objects, the more we know of the specific circumstances which led to each episode of mass torture and mass murder, the better we will understand the darker side of our own human nature. This book was not written “so that it will not happen again,” as the cliché would have it. This book was written because it almost certainly will happen again. Totalitarian philosophies have had, and will continue to have, a profound appeal to many millions of people. Destruction of the “objective enemy,” as Hannah Arendt once put it, remains a fundamental object of many dictatorships. We need to know why—and each story, each memoir, each document in the history of the Gulag is a piece of the puzzle, a part of the explanation. Without them, we will wake up one day and realize that we do not know who we are.

Every time you open a book for the first time, there is something akin to safe-breaking about it. Yes, that's exactly it: the frantic reader is like a burglar who has spent hours digging a tunnel to enter the strongroom of a bank. He emerges face to face with hundreds of strongboxes, all identical, and opens them one by one. And each time a box is opened, it loses its anonymity and becomes unique: one is filled with paintings, another with a bundle of banknotes, a third with jewels or letters tied in ribbon, engravings, objects of no value at all, silverware, photos, gold sovereigns, dried flowers, files of paper, crystal glasses, or children’s toys--and so on. There is something intoxicating about opening a new one, finding its contents and feeling overjoyed that in a trice one is no longer in front of a set of boxes, but in the presence of the riches and wretched banalities that make up human existence.

The worst crime committed by totalitarian mind-sets is that they force their citizens, including their victims, to become complicit in their crimes. Dancing with your jailer, participating in your own execution, that is an act of utmost brutality. My students witnessed it in show trials on television and enacted it every time they went out into the streets dressed as they were told to dress. They had not become part of the crowd who watched the executions, but they did not have the power to protest them, either. The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one's individuality, that unique quality which evades description but differentiates one human being from the other. That is why, in their world, rituals—empty rituals—become so central.

Reading books exposes us to the consistency and uniqueness of being human. Book reading is an investigatory process. We read books in order to encounter the orchestrated words that describe emotions and observations that we too have experienced but are unable to glean the right alignment of words that fully embody the resonance that we seek.

Magic does not belong to Shénnóng. It is not unique to one god or the other. Those are human terms, human rules. All magic is the same. It is only the vessel that shapes it.

As a species, all the things we do are unique, and are also seen all over the natural world.

The language we speak, the beliefs we hold-both good and bad-are passed from generation to generation through experience. And so many aspects of the human experience are invented-as opposed to simply springing up from our genes. Ten thousand years ago, humankind had the genetic potential to read a book, yet not one single human on the planet could read; the genetic potential to play the piano existed, yet not one person could play; the genetic potential to dunk a basketball, type a sentence, ride a bicycle-all that potential existed, but it all remained unexpressed. Humankind, more than any other species, can take the accumulated, distilled experiences of previous generations and pass these inventions, beliefs, and skills to the next generation. This is sociocultural evolution. We learn from our elders, and we invent, and we pass what we’ve learned and invented to the next generations. And the organ that allows this is the human brain-specifically, the cortex. As we’ve said before, the cortex is the most uniquely human part of our body, and, no surprise, it gives rise to the most uniquely human capabilities: speech, language, abstract thinking, reflecting on the past, planning for the future. Our hopes, dreams, and a major part of our worldview are mediated by our cortex.

have read thousands of books, many of them more than once. I have read histories and novels, scientific tracts and volumes of poetry. And from all of these pages upon pages, one thing I have learned is that there is just enough variety in human experience for every single person in a city the size of New York to feel with assurance that their experience is unique. And this is a wonderful thing. Because to aspire, to fall in love, to stumble as we do and yet soldier on, at some level we must believe that what we are going through has never been experienced quite as we have experienced it.

If Adler’s theory of human action relates to power, concentration camp survivor Viktor Frankl’s brand of existential psychology, “logotherapy,” posits that the human species is uniquely made to seek meaning.

The kiss is the greatest of gifts, uniquely human. A kiss before midnight. A kiss before dying. The Judas kiss. The kiss of the devil. A big wet smacker beneath the mistletoe. More can be said with a kiss than a book full of words. We kiss to say I love you. We kiss the rings of the self-important. The feet of the conquerors. The rich dark earth when we reach the promised land. We kiss babies' cheeks to soak up their innocence. We kiss the foreheads of loved ones as they begin a journey. We kiss beautiful strangers in far away places because on hot July nights with the music of the sea and the stars above your head your lips are incomplete until they are joined in a kiss.

Active men are usually lacking in higher activity-I mean individual activity. They are active as officials, businessmen, scholars, that is, as generic beings, but not as quite particular, single and unique men. In this respect they are lazy.

Main deficiency of active people. Active men are usually lacking in higher activity-I mean individual activity. They are active as officials, businessmen, scholars, that is, as generic beings, but not as quite particular, single and unique men. In this respect they are lazy. It is the misfortune of active men that their activity is almost always a bit irrational. For example, one must not inquire of the money-gathering banker what the purpose for his restless activity is: it is irrational. Active people roll like a stone, conforming to the stupidity of mechanics. Today as always, men fall into two groups: slaves and free men. Whoever does not have two-thirds of his day for himself, is a slave, whatever he may be: a statesman, a businessman, an official, or a scholar.

In his book The Telltale Brain, neuroscientist V. S. Ramachandran poetically explains: Any ape can reach for a banana, but only humans can reach for the stars. Apes live, contend, breed and die in forests—end of story. Humans write, investigate, and quest. We splice genes, split atoms, launch rockets. We peer upward . . . and delve deeply into the digits of pi. Perhaps most remarkably of all, we gaze inward, piecing together the puzzle of our own unique and marvelous brain . . . This, truly, is the greatest mystery of all.

The case I’ve presented in this book suggests that humans are undergoing what biologists call a major transition. Such transitions occur when less complex forms of life combine in some way to give rise to more complex forms. Examples include the transition from independently replicating molecules to replicating packages called chromosomes or, the transition from different kinds of simple cells to more complex cells in which these once-distinct simple cell types came to perform critical functions and become entirely mutually interdependent, such as the nucleus and mitochondria in our own cells. Our species’ dependence on cumulative culture for survival, on living in cooperative groups, on alloparenting and a division of labor and information, and on our communicative repertoires mean that humans have begun to satisfy all the requirements for a major biological transition. Thus, we are literally the beginnings of a new kind of animal.1 By contrast, the wrong way to understand humans is to think that we are just a really smart, though somewhat less hairy, chimpanzee. This view is surprisingly common. Understanding how this major transition is occurring alters how we think about the origins of our species, about the reasons for our immense ecological success, and about the uniqueness of our place in nature. The insights generated alter our understandings of intelligence, faith, innovation, intergroup competition, cooperation, institutions, rituals, and the psychological differences between populations. Recognizing that we are a cultural species means that, even in the short run (when genes don’t have enough time to change), institutions, technologies, and languages are coevolving with psychological biases, cognitive abilities, emotional responses, and preferences. In the longer run, genes are evolving to adapt to these culturally constructed worlds, and this has been, and is now, the primary driver of human genetic evolution. Figure 17.1.

Numerology is an intensely practical system designed to provide a unique insight into human personality and its potential, but it is much more than that. It is a valuable means whereby our intuition and extrasensory perception (ESP) can develop and, in turn, improve all-around psychic awareness. Such awareness extends beyond physical limitations.

Now we can see what makes mathematics unique. Only in mathematics is there no significant correction-only extension. Once the Greeks had developed the deductive method, they were correct in what they did, correct for all time. Euclid was incomplete and his work has been extended enormously, but it has not had to be corrected. His theorems are, every one of them, valid to this day. Ptolemy may have developed an erroneous picture of the planetary system, but the system of trigonometry he worked out to help him with his calculations remains correct forever. Each great mathematician adds to what came previously, but nothing needs to be uprooted. Consequently, when we read a book like A History of Mathematics, we get the picture of a mounting structure, ever taller and broader and more beautiful and magnificent and with a foundation, moreover, that is as untainted and as functional now as it was when Thales worked out the first geometrical theorems nearly 26 centuries ago. Nothing pertaining to humanity becomes us so well as mathematics. There, and only there, do we touch the human mind at its peak.

And are we not guilty of offensive disparagement in calling chess a game? Is it not also a science and an art, hovering between those categories as Muhammad’s coffin hovered between heaven and earth, a unique link between pairs of opposites: ancient yet eternally new; mechanical in structure, yet made effective only by the imagination; limited to a geometrically fixed space, yet with unlimited combinations; constantly developing, yet sterile; thought that leads nowhere; mathematics calculating nothing; art without works of art; architecture without substance – but nonetheless shown to be more durable in its entity and existence than all books and works of art; the only game that belongs to all nations and all eras, although no one knows what god brought it down to earth to vanquish boredom, sharpen the senses and stretch the mind. Where does it begin and where does it end? Every child can learn its basic rules, every bungler can try his luck at it, yet within that immutable little square it is able to bring forth a particular species of masters who cannot be compared to anyone else, people with a gift solely designed for chess, geniuses in their specific field who unite vision, patience and technique in just the same proportions as do mathematicians, poets, musicians, but in different stratifications and combinations. In the old days of the enthusiasm for physiognomy, a physician like Gall might perhaps have dissected a chess champion’s brain to find out whether some particular twist or turn in the grey matter, a kind of chess muscle or chess bump, is more developed in such chess geniuses than in the skulls of other mortals. And how intrigued such a physiognomist would have been by the case of Czentovic, where that specific genius appeared in a setting of absolute intellectual lethargy, like a single vein of gold in a hundredweight of dull stone. In principle, I had always realized that such a unique, brilliant game must create its own matadors, but how difficult and indeed impossible it is to imagine the life of an intellectually active human being whose world is reduced entirely to the narrow one-way traffic between black and white, who seeks the triumphs of his life in the mere movement to and fro, forward and back of thirty-two chessmen, someone to whom a new opening, moving knight rather than pawn, is a great deed, and his little corner of immortality is tucked away in a book about chess – a human being, an intellectual human being who constantly bends the entire force of his mind on the ridiculous task of forcing a wooden king into the corner of a wooden board, and does it without going mad!

[Genesis] is not myth. It is not history in the conventional sense, a mere recording of events. Nor is it theology: Genesis is less about God than about human beings and their relationship with God. The theology is almost always implicit rather than explicit. What Genesis is, in fact, is philosophy written in a deliberately non-philosophical way. It deals with all the central questions of philosophy: what exists (ontology), what can we know (epistemology), are we free (philosophical psychology), and how we should behave (ethics). But it does so in a way quite unlike the philosophical classics from Plato to Wittgenstein. To put it at its simplest: philosophy is truth as system. Genesis is truth as story. It is a unique work, philosophy in the narrative mode.

Human colour is the colour I'm truly interested in, the colour of your humanity. May the size of your heart and the depth of your soul be your currency. welcome aboard my Good Ship. Let us sail to the colourful island of misex identity. You can eat from the cooking pot of mixed culture and bathe in the cool shade of being mixed-race. There is no need for a passport. There are no borders. We are all citizens of the world. Whatever shade you are, bring your light, bring your colour, bring your music and your books, your stories and your histories, and climb aboad. United as a people we are a million majestic colours, together we are a glorious stained-glass window. We are building a cathedral of otherness, brick by brick and book by book. Raise your glass of rum, let's toast to the minorities who are the majority. There's no stopping time, nor the blurring of lines or the blending of shades. With a spirit of hope I leave you now. I drink to our sameness and to our unique differences. This is the twenty-first century and we share this, we live here, in the future. It is a beautiful morning, it is first light on the time of being other, so get out from that shade and feel the warmth of being outside. You tick: Other.

Both men had talked of their intentions to commit suicide. Both used the typical argument —they had nothing more to expect from life. In both cases it was a question of getting them to realize that life was still expecting something from them; something in the future was expected of them. We found, in fact, that for the one it was his child whom he adored and who was waiting for him in a foreign country. For the other it was a thing, not a person. This man was a scientist and had written a series of books which still needed to be finished. His work could not be done by anyone else, any more than another person could ever take the place of the father in his child’s affections. This uniqueness and singleness which distinguishes each individual and gives a meaning to his existence has a bearing on creative work as much as it does on human love. When the impossibility of replacing a person is realized, it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude. A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the “why” for his existence, and will be able to bear almost any “how.” The

We must all create a world of fiction in which we alone can live. Our world never matches the one inhabited by those with whom we are most intimate. A writer, especially one of genius, creates a world we can all visit, like paupers touring a palace, wondering, as we explore its splendors, at the remarkable differences with our own more ramshackle abode, while struck by the persistence of human nature and emotion that makes us feel that we, too, could live in such a mansion. Proust always invites us in. After making a particularly revealing remark about an aspect of a character’s personality or behavior that the reader could have thought unique, he deftly switches to a pronoun, one or we, and embraces us all…he wrote a book that places the reader at its heart, a book that perhaps more than any other, is about each of us and our many reflections in the mirror.

American Indians share a magnificent history — rich in its astounding diversity, its integrity, its spirituality, its ongoing unique culture and dynamic tradition. It's also rich, I'm saddened to say, in tragedy, deceit, and genocide. Our sovereignty, our nationhood, our very identity — along with our sacred lands — have been stolen from us in one of the great thefts of human history. And I am referring not just to the thefts of previous centuries but to the great thefts that are still being perpetrated upon us today, at this very moment. Our human rights as indigenous peoples are being violated every day of our lives — and by the very same people who loudly and sanctimoniously proclaim to other nations the moral necessity of such rights. Over the centuries our sacred lands have been repeatedly and routinely stolen from us by the governments and peoples of the United States and Canada. They callously pushed us onto remote reservations on what they thought was worthless wasteland, trying to sweep us under the rug of history. But today, that so-called wasteland has surprisingly become enormously valuable as the relentless technology of white society continues its determined assault on Mother Earth. White society would now like to terminate us as peoples and push us off our reservations so they can steal our remaining mineral and oil resources. It's nothing new for them to steal from nonwhite peoples. When the oppressors succeed with their illegal thefts and depredations, it's called colonialism. When their efforts to colonize indigenous peoples are met with resistance or anything but abject surrender, it's called war. When the colonized peoples attempt to resist their oppression and defend themselves, we're called criminals. I write this book to bring about a greater understanding of what being an Indian means, of who we are as human beings. We're not quaint curiosities or stereotypical figures in a movie, but ordinary — and, yes, at times, extraordinary — human beings. Just like you. We feel. We bleed. We are born. We die. We aren't stuffed dummies in front of a souvenir shop; we aren't sports mascots for teams like the Redskins or the Indians or the Braves or a thousand others who steal and distort and ridicule our likeness. Imagine if they called their teams the Washington Whiteskins or the Washington Blackskins! Then you'd see a protest! With all else that's been taken from us, we ask that you leave us our name, our self-respect, our sense of belonging to the great human family of which we are all part. Our voice, our collective voice, our eagle's cry, is just beginning to be heard. We call out to all of humanity. Hear us!

There are, in addition, some other aspects of human culture that will prove to be important. One of these is the social performance of music. To be sure, many other species can be said to produce music, including songbirds and whales, to name but the best known. But only humans seem to engage in music as a social activity. For birds, music seems to be mainly a mate advertising display. Humans use music as a mechanism for community bonding in a way that seems to be quite unique. In modern societies, we may often sit listening politely to music in concert halls, but in traditional societies music-making, song and dance are almost indistinguishable and play a crucially important role. This is something we will also need to account for. What underpins all this cultural activity is, of course, our big brains, and this might ultimately be said to be what distinguishes us from the other great apes.

But every man is more than just himself; he also represents the unique, the very special and always significant and remarkable point at which the world's phenomena intersect, only once in this way and never again. That is why every man's story is important, eternal, sacred; that is why every man, as long as he lives and fulfills the will of nature, is wondrous, and worthy of every consideration. In each individual the spirit has become flesh, in each man the creation suffers, within each one a redeemer is nailed to the cross. Few people nowadays know what man is. Many sense this ignorance and die the more easily because of it, the same way that I will die more easily once I have completed this story. I do not consider myself less ignorant than most people. I have been and still am a seeker, but I have ceased to question stars and books; I have begun to listen to the teachings my blood whispers to me. My story is not a pleasant one; it is neither sweet nor harmonious, as invented stories are; it has the taste of nonsense and chaos, of madness and dreams--like the lives of all men who stop deceiving themselves. Each man's life represents a road toward himself, an attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that--one in an awkward, the other in a more intelligent way, each as best he can. Each man carries the vestiges of his birth--the slime and eggshells of his primeval past--with him to the end of his days. Some never become human, remaining frog, lizard, ant. Some are human above the waist, fish below. Each represents a gamble on the part of nature in creation of the human. We all share the same origin, our mothers; all of us come in at the same door. But each of us--experiments of the depths--strives toward his own destiny. We can understand one another; but each of us is able to interpret himself to himself alone.

A beggar came to an emperor’s palace. The emperor was just in the garden so he heard the beggar. The man on the gate was going to give something, but the beggar said, ”I have one condition. I always take from the master, never from servants.” The emperor heard. He was taking a walk so he came to look at this beggar, because beggars don’t have conditions. If you are a beggar how can you have conditions? ”Seems to be a rare beggar.” So he came to look – and he WAS a rare beggar. The emperor had never seen such an emperor-like man before; he was nothing. This man had some glory around him, a grace. Tattered his dress was, almost naked, but the begging bowl was very very precious. The emperor said, ”Why this condition?” The beggar said, ”Because servants are themselves beggars and I don’t want to be rude to anybody. Only masters can give. How can servants give? So if you are ready, you can give and I will accept it. But then too I have a condition, and that is: my begging bowl has to be completely filled.” A small begging bowl! The emperor started laughing. He said, ”You seem to be mad. Do you think I cannot fill your begging bowl?” And then he ordered his ministers to bring precious stones, incomparable, unique, and fill the begging bowl with them. But they got into a difficulty, because the more they filled the begging bowl, the stones would fall in it and they would not even make a sound, they would simply disappear. And the begging bowl remained empty. Then the emperor was in a fix, his whole ego was at stake. He, a great emperor who ruled the whole earth, could not fill a begging bowl! He ordered, ”Bring everything, but this begging bowl has to be filled!” His treasures... for days together all his treasuries were emptied, but the begging bowl remained empty. There was no more left. The emperor had become a beggar, all was lost. The emperor fell to the beggar’s feet and said, ”Now I am also a beggar and I beg only one thing. Tell me the secret of this bowl, it seems to be magical!” The beggar said, ”Nothing. It is made of human mind, nothing magical.” Every human mind is just this begging bowl. You go on filling it, it remains empty. You throw the whole world, worlds together, and they simply disappear without making any sound. You go on giving and it is always begging. Give love, and the begging bowl is there, your love has disappeared. Give your whole life, and the begging bowl is there, looking at you with complaining eyes. ”You have not given anything. I am still empty.” And the only proof that you have given is if the begging bowl is full – and it is never full. Of course, the logic is clear: you have not given. You have achieved many many things – they have all disappeared in the begging bowl. The mind is a self-destructive process. Before the mind disappears you will remain a beggar. Whatsoever you can gain will be in vain; you will remain empty. And if you dissolve this mind, through emptiness you become filled for the first time. You are no more, but you have become the whole. If you are, you will remain a beggar. If you are not, you become the emperor.

The next time you start looking in the mirror at all the things you want to change, I hope you remember that when you came into this world, there were people who looked at you and thought you were the most perfectly formed human they had ever seen. There still are people who look at you and thank the universe each time for giving them such a precious gift. I hope you remember that where you see things you dislike, they see all that is good and beautiful wrapped up in laughter and the things that make you uniquely you.

The differences between religions are reflected very clearly in the different forms of sacred art: compared with Gothic art, above all in its “flamboyant” style, Islamic art is contemplative rather than volitive: it is “intellectual” and not “dramatic”, and it opposes the cold beauty of geometrical design to the mystical heroism of cathedrals. Islam is the perspective of “omnipresence” (“God is everywhere”), which coincides with that of “simultaneity” (“Truth has always been”); it aims at avoiding any “particularization” or “condensation”, any “unique fact” in time and space, although as a religion it necessarily includes an aspect of “unique fact”, without which it would be ineffective or even absurd. In other words Islam aims at what is “everywhere center”, and this is why, symbolically speaking, it replaces the cross with the cube or the woven fabric: it “decentralizes” and “universalizes” to the greatest possible extent, in the realm of art as in that of doctrine; it is opposed to any individualist mode and hence to any “personalist” mysticism. To express ourselves in geometrical terms, we could say that a point which seeks to be unique, and which thus becomes an absolute center, appears to Islam—in art as in theology—as a usurpation of the divine absoluteness and therefore as an “association” (shirk); there is only one single center, God, whence the prohibition against “centralizing” images, especially statues; even the Prophet, the human center of the tradition, has no right to a “Christic uniqueness” and is “decentralized” by the series of other Prophets; the same is true of Islam—or the Koran—which is similarly integrated in a universal “fabric” and a cosmic “rhythm”, having been preceded by other religions—or other “Books”—which it merely restores. The Kaaba, center of the Muslim world, becomes space as soon as one is inside the building: the ritual direction of prayer is then projected toward the four cardinal points. If Christianity is like a central fire, Islam on the contrary resembles a blanket of snow, at once unifying and leveling and having its center everywhere.

A different study revealed another aspect of humanity’s unique spiritual nature—the capacity for malevolence. It appears that only humans among Earth’s creatures harm each other for harm’s sake.[64] The research team housed chimpanzees in cages that allowed them to withhold food from other chimpanzees by pulling on a rope. The researchers found that the chimpanzees would withhold food (in a statistically significant manner) only from chimpanzees that stole their food—not from others. In others words, they showed no tendency toward behavior that in humans would be defined as “spite” or displaced retaliatory anger. The research team concluded that spiteful behavior appears unique to humans. Only humans engage in malicious behavior toward fellow humans for no reason other than the impulse to hurt or harm someone. The team also commented on humanity’s flip side, “pure altruism.” Only humans, not primates, engage in self-sacrificial acts performed to assist or benefit other humans or even animals with whom no social context has ever been or likely will be established. In other words, the study confirmed what the Bible says about humanity’s spiritual nature and condition: humans are uniquely sinful and uniquely righteous among all living creatures.

Animals at the high end of heartbeat longevity, such as mice, cats, dogs, horses, elephants, and whales, have the capacity for as many as a billion heartbeats within their life spans. Human hearts, on the other hand, can sustain nearly three billion beats in a lifetime. This significant difference in humans’ capacity for longevity demands explanation. The human body’s characteristics allowing for such extended activity on all levels (physical, mental, and spiritual) suggests uniqueness of design and purpose. It argues for a qualitative rather than mere quantitative difference between humans and the rest of Earth’s creatures.

Before embarking on this intellectual journey, I would like to highlight one crucial point. In much of this book I discuss the shortcomings of the liberal worldview and the democratic system. I do so not because I believe liberal democracy is uniquely problematic but rather because I think it is the most successful and most versatile political model humans have so far developed for dealing with the challenges of the modern world. While it might not be appropriate for every society in every stage of development, it has proven its worth in more societies and in more situations than any of its alternatives. So when we are examining the new challenges that lie ahead of us, it is necessary to understand the limitations of liberal democracy and to explore how we can adapt and improve its current institutions. Unfortunately, in the present political climate any critical thinking about liberalism and democracy might be hijacked by autocrats and various illiberal movements, whose sole interest is to discredit liberal democracy rather than to engage in an open discussion about the future of humanity. While they are more than happy to debate the problems of liberal democracy, they have almost no tolerance of any criticism directed at them. As an author, I was therefore required to make a difficult choice. Should I speak my mind openly and risk that my words might be taken out of context and used to justify burgeoning autocracies? Or should I censor myself? It is a mark of illiberal regimes that they make free speech more difficult even outside their borders. Due to the spread of such regimes, it is becoming increasingly dangerous to think critically about the future of our species. After some soul-searching, I chose free discussion over self-censorship. Without criticizing the liberal model, we cannot repair its faults or move beyond it. But please note that this book could have been written only when people are still relatively free to think what they like and to express themselves as they wish. If you value this book, you should also value the freedom of expression.

And sleep training? Guess who proposed that unique technique? Why, a surgeon-turned-sportswriter, of course, who wrote under the pseudonym Stonehenge. If babies “are left to go to sleep in their cots, and allowed to find out that they do not get their way by crying, they at once become reconciled, and after a short time will go to bed even more readily in the cot than on the lap,” Dr. John Henry Walsh wrote in his Manual of Domestic Economy in 1857. Besides doling out advice on infant sleep, John Henry also authored several books about guns, including The Shot-Gun and Sporting Rifle and The Modern Sportsman’s Gun and Rifle. (And he lost a big chunk of his left hand one day when a gun exploded in his grasp.)

In much of this book I discuss the shortcomings of the liberal worldview and the democratic system. I do so not because I believe liberal democracy is uniquely problematic but rather because I think it is the most successful and most versatile political model humans have so far developed for dealing with the challenges of the modern world. While it might not be appropriate for every society in every stage of development, it has proven its worth in more societies and in more situations than any of its alternatives. So when we are examining the new challenges that lie ahead of us, it is necessary to understand the limitations of liberal democracy and to explore how we can adapt and improve its current institutions.

Splitting humankind into biological castes will destroy the foundations of liberal ideology. Liberalism can coexist with socio-economic gaps. Indeed, since it favours liberty over equality, it takes such gaps for granted. However, liberalism still presupposes that all human beings have equal value and authority. From a liberal perspective, it is perfectly all right that one person is a billionaire living in a sumptuous chateau, whereas another is a poor peasant living in a straw hut. For according to liberalism, the peasant’s unique experiences are still just as valuable as the billionaire’s. That’s why liberal authors write long novels about the experiences of poor peasants – and why even billionaires avidly read such books.

The book of Job offers some remarkable insights into the ways these higher animals relate to humans and shows that God endowed soulish animals with unique capacities to serve and please humanity, each creature in its own special way. Job even provides a top ten list of animals that have played essential roles both in the launch of civilization and in sustaining human well-being today. The ancient observer describes how the different kinds of soulish animals offer valuable instruction and assistance to humanity. In chapters 8–11, I describe some of the amazing attributes soulish creatures manifested long before humans even existed, which readied them to meet humanity’s needs from the very first moment people appeared on Earth.

On its surface this is a book about three children who fight an evil force threatening their planet. But it is really about a more primal battle all human beings face, to respect, defend, and love themselves. When Meg pulls the ultimate weapon from her emotional arsenal to fight, for her little brother and for good, it is a great moment, not just for her, but for every reader who has ever felt overlooked, confused, alone. It has been more than four decades since I first read A Wrinkle in Time. If I could tesser, perhaps in some different time and place I would find a Meg Murry just my age, a grown woman with an astonishing brain, a good heart, and a unique perspective on how our differences are what makes life worth living. Oh, how I would like to meet her!

Through the imagination and the human sense of creativity, the book will examine not only raw clinical data but philosophical perspectives as well. As within many moral fables, animals will be used, at times, to convey a a fundamental truth of human nature. More simply stated, animals that elicit human empathetic responses, will be examined in a religious context. So, starting with cats, dogs and ultimately other primates, as moral experiments of imagination, we can perhaps understand differing cognitive processes that could have shaped our religious purview. It might be even stated that they should shape our opinion, especially in a reevaluation of the spiritual present and coming future. When this happens, it will help humanity create a unique pristine outlook on its religious traditions.

liberalism still presupposes that all human beings have equal value and authority. From a liberal perspective, it is perfectly all right that one person is a billionaire living in a sumptuous chateau, whereas another is a poor peasant living in a straw hut. For according to liberalism, the peasant’s unique experiences are still just as valuable as the billionaire’s. That’s why liberal authors write long novels about the experiences of poor peasants – and why even billionaires read such books avidly. If you go to see Les Misérables in Broadway or Covent Garden, you will find that good seats can cost hundreds of dollars, and the audience’s combined wealth probably runs into the billions, yet they still sympathise with Jean Valjean who served nineteen years in jail for stealing a loaf of bread to feed his starving nephews.

Of course, people find beauty in things without wet noses, too. But there is something unique about the ways in which we fall in love with animals. Unwieldy dogs and minuscule dogs and long-haired and sleek dogs, snoring Saint Bernards, asthmatic pugs, unfolding shar-peis, and depressed-looking basset hounds - each with devoted fans. Bird-watchers spend frigid mornings scanning skies and scrub for the feathered objects of their fascination. Cat lovers display an intensity lacking - thank goodness - in most human relationships. Children’s books are constellated with rabbits and mice and bears and caterpillars, not to mention spiders, crickets, and alligators. Nobody ever had a plush toy shaped like a rock, and when the most enthusiastic stamp collector refers to loving stamps, it is an altogether different kind of affection.

Tissa reflected that religion is divine poetry whilst morality is made up of customs and traditions that change with the place and the times. How do men who read the same books he reads, live on the same kind of food in the same world and social class, differ so much from him and from each other in mind and body? He concluded that his present state of body and mind that gives rise to his reflections cannot be just the outcome of books he read and the food he ate, nor his own efforts to adapt to his world and his social class. Human beings are born with an individuality that is unique to each, but this cannot be attributed to the presence or absence of a soul. The same individuality is there in each leaf, and one leaf differs from another. Yet all the leaves get the same nourishment from the roots of the tree, and the sun and the air.

The Reader closes the book and sits in silence for a while, like a shadow, just staring at the jars upon the shelf that contain the floating human heart and eyeballs. The Reader feels good. Powerful. For the Reader owns this Story now. The Reader likes, very much, the idea that a Story is alive—a dynamic dialogue between creator and consumer—an act of copulation. And an author can never claim his Story is complete until it has been read by a reader, and only then can the circle be closed. A Story can never remain static, either. For each new reader brings to the Story afresh his own unique set of past experiences, giving him a peculiar lens through which to conjure different emotions out of the very same words . . . The Reader flexes a hand that is stiff and still stained with blood. The Reader holds all the power. It is the Reader who breathes life into these words on the page, makes them whole and tangible and frightening in the real world. The Reader is in control . . .

The Bostonians is special because it never was ‘titivated’ for the New York edition, for its humour and its physicality, for its direct engagement with social and political issues and the way it dramatized them, and finally for the extent to which its setting and action involved the author and his sense of himself. But the passage above suggests one other source of its unique quality. It has been called a comedy and a satire – which it is. But it is also a tragedy, and a moving one at that. If its freshness, humour, physicality and political relevance all combine to make it a peculiarly accessible and enjoyable novel, it is also an upsetting and disturbing one, not simply in its treatment of Olive, but also of what she tries to stand for. (Miss Birdseye is an important figure in this respect: built up and knocked down as she is almost by fits and starts.) The book’s jaundiced view of what Verena calls ‘the Heart of humanity’ (chapter 28) – reform, progress and the liberal collectivism which seems so essential an ingredient in modern democracy – makes it contentious to this day. An aura of scepticism about the entire political process hangs about it: salutary some may say; destructive according to others. And so, more than any other novel of James’s, it reminds us of the literature of our own time. The Bostonians is one of the most brilliant novels in the English language, as F. R. Leavis remarked;27 but it is also one of the bleakest. In no other novel did James reveal more of himself, his society and his era, and of the human condition, caught as it is between the blind necessity of progress and the urge to retain the old. It is a remarkably experimental modern novel, written by a man of conservative values. It is judgemental about people with whom its author identified, and lenient towards attitudes hostile to large areas of James’s own intellectual and personal inheritance. The strength of the contradictions embodied in the novel are a guarantee of the pleasure it has to give.

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.)

Finding the right mentor is not always easy. But we can locate role models in a more accessible place: the stories of great originals throughout history. Human rights advocate Malala Yousafzai was moved by reading biographies of Meena, an activist for equality in Afghanistan, and of Martin Luther King, Jr. King was inspired by Gandhi as was Nelson Mandela. In some cases, fictional characters can be even better role models. Growing up, many originals find their first heroes in their most beloved novels where protagonists exercise their creativity in pursuit of unique accomplishments. When asked to name their favorite books, Elon Musk and Peter Thiel each chose “Lord of the Rings“, the epic tale of a hobbit’s adventures to destroy a dangerous ring of power. Sheryl Sandberg and Jeff Bezos both pointed to “A Wrinkle in Time“ in which a young girl learns to bend the laws of physics and travels through time. Mark Zuckerberg was partial to “Enders Game“ where it’s up to a group of kids to save the planet from an alien attack. Jack Ma named his favorite childhood book as “Ali Baba and the Forty Thieves“, about a woodcutter who takes the initiative to change his own fate. … There are studies showing that when children’s stories emphasize original achievements, the next generation innovates more.… Unlike biographies, in fictional stories characters can perform actions that have never been accomplished before, making the impossible seem possible. The inventors of the modern submarine and helicopters were transfixed by Jules Vern’s visions in “20,000 Leagues Under the Sea” and “The Clippership of the Clouds”. One of the earliest rockets was built by a scientist who drew his motivation from an H.G. Wells novel. Some of the earliest mobile phones, tablets, GPS navigators, portable digital storage desks, and multimedia players were designed by people who watched “Star Trek” characters using similar devices. As we encounter these images of originality in history and fiction, the logic of consequence fades away we no longer worry as much about what will happen if we fail… Instead of causing us to rebel because traditional avenues are closed, the protagonist in our favorite stories may inspire originality by opening our minds to unconventional paths.

But it is also true that this long-winded, unwieldy compilation of assorted prescriptions represents an overall softening—a humanizing—of the common law of the ancient Middle East, which easily prescribed a hand not for a hand but for the theft of a loaf of bread or for the striking of one’s better and which gave much favor to the rights of the nobility and virtually none to the lower classes. The casual cruelty of other ancient law codes—the cutting off of nose, ears, tongue, lower lip (for kissing another man’s wife), breasts, and testicles—is seldom matched in the Torah. Rather, in the prescriptions of Jewish law we cannot but note a presumption that all people, even slaves, are human and that all human lives are sacred. The constant bias is in favor not of the powerful and their possessions but of the powerless and their poverty; and there is even a frequent enjoinder to sympathy:     “A sojourner you are not to oppress:     you yourselves know (well) the feelings of the sojourner,     for sojourners were you in the land of Egypt.” This bias toward the underdog is unique not only in ancient law but in the whole history of law. However faint our sense of justice may be, insofar as it operates at all it is still a Jewish sense of justice.

The primary challenge of happiness research comes in the application of insight to actual lives, each of which is highly individual and does not fit neatly into any group template. The findings and ideas we’ve presented in this book are based on research, but science can’t know the turmoil or contradictions you feel in your heart. It can’t quantify the stir that you experience when a certain friend calls. It can’t know what keeps you up at night, or what you regret, or how you express your love. Science can’t say whether you’re calling your kids too much or too little, or whether you should reconnect with a particular family member. It can’t say if it would be better for you to have a heart-to-heart over a cup of coffee or play a game of basketball or go for a walk with a friend. Those answers can only come through reflection, and figuring out what works for you. For anything in this book to be useful, you will need to tune in to your unique life experience and make its lessons your own. But here’s what science can tell you: Good relationships keep us happier, healthier, and help us live longer. This is true across the lifespan, and across cultures and contexts, which means it is almost certainly true for you, and for nearly every human being who has ever lived.

remember two cases of would-be suicide, which bore a striking similarity to each other. Both men had talked of their intentions to commit suicide. Both used the typical argument —they had nothing more to expect from life. In both cases it was a question of getting them to realize that life was still expecting something from them; something in the future was expected of them. We found, in fact, that for the one it was his child whom he adored and who was waiting for him in a foreign country. For the other it was a thing, not a person. This man was a scientist and had written a series of books which still needed to be finished. His work could not be done by anyone else, any more than another person could ever take the place of the father in his child’s affections. This uniqueness and singleness which distinguishes each individual and gives a meaning to his existence has a bearing on creative work as much as it does on human love. When the impossibility of replacing a person is realized, it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude. A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the “why” for his existence, and will be able to bear almost any “how.

I remember two cases of would-be suicide, which bore a striking similarity to each other. Both men had talked of their intentions to commit suicide. Both used the typical argument —they had nothing more to expect from life. In both cases it was a question of getting them to realize that life was still expecting something from them; something in the future was expected of them. We found, in fact, that for the one it was his child whom he adored and who was waiting for him in a foreign country. For the other it was a thing, not a person. This man was a scientist and had written a series of books which still needed to be finished. His work could not be done by anyone else, any more than another person could ever take the place of the father in his child’s affections. This uniqueness and singleness which distinguishes each individual and gives a meaning to his existence has a bearing on creative work as much as it does on human love. When the impossibility of replacing a person is realized, it allows the responsibility which a man has for his existence and its continuance to appear in all its magnitude. A man who becomes conscious of the responsibility he bears toward a human being who affectionately waits for him, or to an unfinished work, will never be able to throw away his life. He knows the “why” for his existence, and will be able to bear almost any “how.

Being in flight is one of the most unnatural, extraordinary, ordinary experiences of modern life. When we climb to 30,000 feet, our perspective looking down at the world becomes that of a deity, and the rules of time and space are altered as we rush over the earth. In flight we are able to view the most remote corners of the natural world and the vast spread of the world we have constructed. It gives us the unique perspective to look at the interaction of the natural and constructed in a truly holistic way. In its totality, the unnatural or extraordinary experience produces great fear and excitement. We confront death a little every time the doors close – and this closeness to death intensifies the extraordinary experience of being in flight. On the other hand, our ‘in flight’ experience is filled with the most unremarkable daily activities: reading a comic book, finishing a crossword puzzle, eating, sleeping. The cabin becomes our shared world, temporally removed from the world that we’ve left back on land. What connects the ordinary and the extraordinary is a powerful trust in the human capacity to take us beyond the mundane. The plane becomes a temple of humanism, where we put faith in all that get us and keeps us up in the air – engineers, pilots, researchers, air traffic controllers – a web of people, underwritten by collective knowledge, keeping us alive, together.

At first of course everybody had been quiet, fearful. The funeral procession snaked its way through the drab, slushy little city in dead silence. The only sound was the slap-slap-slap of thousands of sockless shoes on the silver-wet road that led to the Mazar-e-Shohadda. Young men carried seventeen coffins on their shoulders. Seventeen plus one, that is, for the re-murdered Usman Abdullah, who obviously could not be entered twice in the books. So, seventeen-plus-one tin coffins wove through the streets, winking back at the winter sun. To someone looking down at the city from the ring of high mountains that surrounded it, the procession would have looked like a column of brown ants carrying seventeen-plus-one sugar crystals to their anthill to feed their queen. Perhaps to a student of history and human conflict, in relative terms that's all the little procession amounted to: a column of ants making off with some crumbs that had fallen from the high table. As wars go, this was only a small one. Nobody paid much attention. So it went on and on. So it folded and unfolded over decades, gathering people into its unhinged embrace. Its cruelties became as natural as the changing seasons, each came with its own unique range of scent and blossom, its own cycle of loss and renewal, disruption and normalcy, uprisings and elections. Of all the sugar crystals carried by the ants that winter morning, the smallest crystal of course went by the name of Miss Jebeen.

All that we have seen in this work shows us one clear fact: The Qur'an, this extraordinary book which was revealed to the Seal of the Prophets, Muhammad (saas), is a source of inspiration and true knowledge. The book of Islam-no matter what subject it refers to-is being proved as Allah's word as each new piece of historical, scientific or archaeological information comes to light. Facts about scientific subjects and the news delivered to us about the past and future, facts that no one could have known at the time of the Qur'an's revelation, are announced in its verses. It is impossible for this information, examples of which we have discussed in detail in this book, to have been known with the level of knowledge and technology available in 7th century Arabia. With this in mind, let us ask: Could anyone in 7th century Arabia have known that our atmosphere is made up of seven layers? Could anyone in 7th century Arabia have known in detail the various stages of development from which an embryo grows into a baby and then enters the world from inside his mother? Could anyone in 7th century Arabia have known that the universe is "steadily expanding," as the Qur'an puts it, when modern scientists have only in recent decades put forward the idea of the "Big Bang"? Could anyone in 7th century Arabia have known about the fact that each individual's fingertips are absolutely unique, when we have only discovered this fact recently, using modern technology and modern scientific equipment? Could anyone in 7th century Arabia have known about the role of one of Pharaoh's most prominent aids, Haman, when the details of hieroglyphic translation were only discovered two centuries ago? Could anyone in 7th century Arabia have known that the word "Pharaoh" was only used from the 14th century B.C. and not before, as the Old Testament erroneously claims? Could anyone in 7th century Arabia have known about Ubar and Iram's Pillars, which were only discovered in recent decades via the use of NASA satellite photographs? The only answer to these questions is as follows: the Qur'an is the word of the Almighty Allah, the Originator of everything and the One Who encompasses everything with His knowledge. In one verse, Allah says, "If it had been from other than Allah, they would have found many inconsistencies in it." (Qur'an, 4:82) Every piece of information the Qur'an contains reveals the secret miracles of this divine book. The human being is meant to hold fast to this Divine Book revealed by Allah and to receive it with an open heart as his one and only guide in life. In the Qur'an, Allah tells us the following: This Qur'an could never have been devised by any besides Allah. Rather it is confirmation of what came before it and an elucidation of the Book which contains no doubt from the Lord of all the worlds. Do they say, "He has invented it"? Say: "Then produce a sura like it and call on anyone you can besides Allah if you are telling the truth." (Qur'an, 10:37-38) And this is a Book We have sent down and blessed, so follow it and have fear of Allah so that hopefully you will gain mercy. (Qur'an, 6:155)

Just as versions of the hereafter are endlessly diverse, the multifaceted experience of dying differs for each person as well, despite its biological component. Each death is unique. Overall children die differently from adults, animals from humans, the long-ill from the accident victim. In the same way, afterlife experiences are highly divergent, shaped by an individual’s beliefs, culture, and personal wants. The more we know about those differences, the more we discover new directions and broaden possibilities. My goal is for you to become an independent thinker when it comes to the dead and the sphere they inhabit, basing your conclusions on your own intuitions and experiences while keeping them open to evaluation and change. Therefore, much of what is contained in these pages is hard at work challenging beliefs that impede independent awareness. This book is meant not only to stimulate your critical thinking but also to expand the range of questions you ask about the nature of the afterlife and, hence, of reality itself. Additional motives are at work here too. In chapter 12, you will learn that independent thinkers have more encounters with the deceased than others have. A third motive comes from my own work as a medium and from studies of positive and not-so-positive near-death experiences. Both show that if a person dies, clinically or permanently, with a fistful of unexamined, dogmatic assumptions, it can cause an array of complications in the immediate afterlife, whereas just a jot of open-mindedness leads to experiences that are full, deep, and transcendent.

Methodical writing distracts me from the present condition of men. But the certainty that everything has been already written nullifies or makes phantoms of us all. I know of districts where the youth prostrate themselves before books and barbarously kiss the pages, though they do not know how to make out a single letter. Epidemics, heretical disagreements, the pilgrimages which inevitably degenerate into banditry, have decimated the population. I believe I have mentioned the suicides, more frequent each year. Perhaps I am deceived by old age and fear, but I suspect that the human species - the unique human species - is on the road to extinction, while the Library will last on forever. Illuminated, solitary infinite, perfectly immovable, filled with precious volumes, useless, incorruptible, secret. Infinite, I have just written. I have not interpolated this adjective merely from rhetorical habit. It is not illogical, I say, to think that the world is infinite. Those who judge it to be limited, postulate that in remote places the corridors and stairs and hexagons could inconceivably cease - a manifest absurdity. Those who imagine it to be limitless forget that the possible number of books is limited. I dare insinuate the following solution to this ancient problem: the Library is limitless and periodic. If an eternal voyager were to traverse it in any direction, he would find, after many centuries, that the same volumes are repeated in the same disorder (which, repeated, would constitute an order: Order itself). My solitude rejoices in this elegant hope. Mar del Plata 1941

One argument of Uniqueness is that it is not any particular renaissance, revolution, or liberal institution that marks out the West, but its far higher levels of achievement in all the intellectual and artistic spheres of life. I relied on Charles Murray’s book, Human Accomplishment: Pursuit of Excellence in the Arts and Sciences, 800 B.C. to 1950, to make this argument.[1] This book is the first effort to quantify ‘as facts’ the accomplishments of individuals and countries across the world in the arts and sciences, by calculating the amount of space allocated to these individuals in reference works, encyclopaedias, and dictionaries. Murray concludes that ‘whether measured in people or events, 97% of accomplishment in the scientific inventories occurred in Europe and North America’ from 800 BC to 1950.[2] Murray also notes the far higher accomplishments of Europeans in the arts, particularly after 1400. Although Murray does not compare their achievements but compiles separate lists for each civilisation, he notes that the sheer number of ‘significant figures’ in the arts is higher in the West in comparison to the combined number of the other civilisations.[3] In literature, the number in the West is 835; whereas in India, the Arab World, China, and Japan combined, the number is 293. In the visual arts, it is 479 for the West as compared to 192 for China and Japan combined (with no significant figures listed for India and the Arab World). In music, ‘the lack of a tradition of named composers in non-Western civilization means that the Western total of 522 significant figures has no real competition at all’.

[F]rom the perspective of outsiders to the Christian tradition, Paul has sometimes been ridiculed for having abandoned monotheism. Such ridicule is part of a more general theological critique, advanced for centuries by Muslims and Jews, against the Christian doctrine of the incarnation, namely that God became human, and the notion of a triune God, namely that God is three-in-one, Father, Son, and Holy Ghost. To reduce a long tradition of theological dialogue and debate to one sentence, Muslims and Jews believe that devotion to Christ renders the Christian claim to monotheism misguided at best and idolatry at worst, while Christians see no contradiction between their affirmation of the oneness of God and the doctrine of the Trinity. But, to once again reiterate a point made several times already in this book, Christianity does not yet exist as an independent religious system in Paul’s time. Paul is not operating with the doctrine of the incarnation as it was defined in the Council of Nicea (CE 325) or the Christian doctrine of the Trinity as it was hammered out in the Council of Chalcedon (CE 451). At the same time, Paul’s letters already reflect a surprisingly high Christology that appears to anticipate later orthodox views. That is to say, Paul’s letters manifest a belief in Jesus’ divinity that came to characterize the full-out identification between Jesus and God of later official Christian doctrine. Jesus is clearly a divine figure of unique status in Paul’s letters, and this has led many historians to conclude that devotion to Christ as developed by Paul must have come from outside—that is, non-Jewish—influences.

Better minds have said it before, but I don’t mind repeating it less well again and again: Reading, like the natural world, is good for people (though clearly at a very different level). Pace Levis-Strauss — books are good to think and books are good to be. Books have unique affordances — do things that other media cannot do as well, or at all. Reading books exercises our imaginations (which we will need to break the mind-shackles our overlords are fitting us for); reading books offers us opportunities to expand our ability to connect; reading books encourages the trickster force within, which is play. Right now there’s a whole museum-movement built around staring at a painting for ten minutes, excellent in and of itself, but books hear this and they're like, Ten minutes?! Hold my Pan Galactic Gargle Blaster! Books command our attention for hours, days, weeks, months, years — sometimes for whole lives. Reading books regenerates our ability to focus, to stay mindful. Screens do certain things very well, but collectively what they do best is naturalizing the hysterical reactive lizard logic of our capitalist vampire-squid hegemons. They convince us that to be alive is to capitalist vampire-squid all day, all night. Reading is the zafa for that particularly unbearable fukú. Reading leads us away from the Sunken Place of neoliberal capital, back to the Slow Zone of human thought and human feeling. The Slow Zone where all that truly matters for prospering — deliberation, moderation, imagination, compassion, resilience — is possible. Books are a Slow Zone oasis that can reawaken and sustain us through this age of digital decimation.

The various ways of creating a culture of innovation that we’ve talked about so far are greatly influenced by the leaders at the top. Leaders can’t dictate culture, but they can nurture it. They can generate the right conditions for creativity and innovation. Metaphorically, they can provide the heat and light and moisture and nutrients for a creative culture to blossom and grow. They can focus the best efforts of talented individuals to build innovative, successful groups. In our work at IDEO, we have been lucky enough to meet frequently with CEOs and visionary leaders from both the private and public sectors. Each has his or her own unique style, of course, but the best all have an ability to identify and activate the capabilities of people on their teams. This trait goes far beyond mere charisma or even intelligence. Certain leaders have a knack for nurturing people around them in a way that enables them to be at their best. One way to describe those leaders is to say they are “multipliers,” a term we picked up from talking to author and executive advisor Liz Wiseman. Drawing on a background in organizational behavior and years of experience as a global human resources executive at Oracle Corporation, Liz interviewed more than 150 leaders on four continents to research her book Multipliers: How the Best Leaders Make Everyone Smarter. Liz observes that all leaders lie somewhere on a continuum between diminishers, who exercise tight control in a way that underutilizes their team’s creative talents, and multipliers, who set challenging goals and then help employees achieve the kind of extraordinary results that they themselves may not have known they were capable of.

The book’s secondary message, more implicit than explicit, is this: It is also time to render unto equality that which is appropriate to equality, and unto excellence that which is appropriate to excellence. Equality is a fine ideal, and should have an honored place. To have understood that each person is unique, that each person must be treated as an end and not a means, that each person should be free to live his life as he sees fit, so long as he accords others the same freedom, that each person should be equal before the law and is equal in God’s sight, and to incorporate these principles into the governance of nations—these are among the greatest of all human accomplishments. But equality has nothing to do with the abilities, persistence, zeal, and vision that produce excellence. Equality and excellence inhabit different domains, and allegiance to one need not compete with allegiance to the other. Excellence is not simply a matter of opinion, though judgment enters into its identification. Excellence has attributes that can be identified, evaluated, and compared across works. The judgments reached by those who are most expert in their fields, and who work from standards of excellence that they are willing to specify and subject to the inspection of logic, are highly consistent—so consistent that eminence in the various domains of accomplishment can be gradated with higher reliability than is achieved by almost any other measure in the social and behavioral sciences. When the rating of eminence is scrutinized against the reasons for that eminence, it also becomes apparent that those who rank highest are those who have achieved at the highest levels of their field.

Palo Mayombe is perhaps best known for its display of human skulls in iron cauldrons and accompanied by necromantic practices that contribute to its eerie reputation of being a cult of antinomian and hateful sorcerers. This murky reputation is from time to time reinforced by uninformed journalists and moviemakers who present Palo Mayombe in similar ways as Vodou has been presented through the glamour and horror of Hollywood. It is the age old fear of the unknown and of powers that threaten the established order that are spawned from the umbra of Palo Mayombe. The cult is marked by ambivalence replicating an intense spectre of tension between all possible contrasts, both spiritual and social. This is evident both in the history of Kongo inspired sorcery and practices as well as the tension between present day practitioners and the spiritual conclaves of the cult. Palo Mayombe can be seen either as a religion in its own right or a Kongo inspired cult. This distinction perhaps depends on the nature of ones munanso (temple) and rama (lineage). Personally, I see Palo Mayombe as a religious cult of Creole Sorcery developed in Cuba. The Kongolese heritage derives from several different and distinct regions in West Africa that over time saw a metamorphosis of land, cultures and religions giving Palo Mayombe a unique expression in its variety, but without losing its distinct nucleus. In the history of Palo Mayombe we find elite families of Kongolese aristocracy that contributed to shaping African history and myth, conflicts between the Kongolese and explorers, with the Trans-Atlantic slave trade being the blood red thread in its development. The name Palo Mayombe is a reference to the forest and nature of the Mayombe district in the upper parts of the deltas of the Kongo River, what used to be the Kingdom of Loango. For the European merchants, whether sent by the Church to convert the people or by a king greedy for land and natural resources, everything south of present day Nigeria to the beginning of the Kalahari was simply Kongo. This un-nuanced perception was caused by the linguistic similarities and of course the prejudice towards these ‘savages’ and their ‘primitive’ cultures. To write a book about Palo Mayombe is a delicate endeavor as such a presentation must be sensitive both to the social as well as the emotional memory inherited by the religion. I also consider it important to be true to the fundamental metaphysical principles of the faith if a truthful presentation of the nature of Palo Mayombe is to be given. The few attempts at presenting Palo Mayombe outside ethnographic and anthropological dissertations have not been very successful. They have been rather fragmented attempts demonstrating a lack of sensitivity not only towards the cult itself, but also its roots. Consequently a poor understanding of Palo Mayombe has been offered, often borrowing ideas and concepts from Santeria and Lucumi to explain what is a quite different spirituality. I am of the opinion that Palo Mayombe should not be explained on the basis of the theological principles of Santeria. Santeria is Yoruba inspired and not Kongo inspired and thus one will often risk imposing concepts on Palo Mayombe that distort a truthful understanding of the cult. To get down to the marrow; Santeria is a Christianized form of a Yoruba inspired faith – something that should make the great differences between Santeria and Palo Mayombe plain. Instead, Santeria is read into Palo Mayombe and the cult ends up being presented at best in a distorted form. I will accordingly refrain from this form of syncretism and rather present Palo Mayombe as a Kongo inspired cult of Creole Sorcery that is quite capable

But every man is more than just himself; he also represents the unique, the very special and always significant and remarkable point at which the world's phenomena intersect, only once in this way and never again. That is why every man's story is important, eternal, sacred; that is why every man, as long as he lives and fulfills the will of nature, is wondrous, and worthy of every consideration. In each individual the spirit has become flesh, in each man the creation suffers, within each one a redeemer is nailed to the cross. Few people nowadays know what man is. Many sense this ignorance and die the more easily because of it, the same way that I will die more easily once I have completed this story. I do not consider myself less ignorant than most people. I have been and still am a seeker, but I have ceased to question stars and books; I have begun to listen to the teachings my blood whispers to me. My story is not a pleasant one; it is neither sweet nor harmonious, as invented stories are; it has the taste of nonsense and chaos, of madness and dreams--like the lives of all men who stop deceiving themselves. Each man's life represents a road toward himself, an attempt at such a road, the intimation of a path. No man has ever been entirely and completely himself. Yet each one strives to become that--one in an awkward, the other in a more intelligent way, each as best he can. Each man carries the vestiges of his birth--the slime and eggshells of his primeval past--with him to the end of his days. Some never become human, remaining frog, lizard, ant. Some are human above the waist, fish below. Each represents a gamble on the part of nature in creation of the human. We all share the same origin, our mothers; all of us come in at the same door. But each of us--experiments of the depths--strives toward his own destiny. We can understand one another; but each of us is able to interpret himself to himself alone.

Here’s some startup pedagogy for you: When confronted with any startup idea, ask yourself one simple question: How many miracles have to happen for this to succeed? If the answer is zero, you’re not looking at a startup, you’re just dealing with a regular business like a laundry or a trucking business. All you need is capital and minimal execution, and assuming a two-way market, you’ll make some profit. To be a startup, miracles need to happen. But a precise number of miracles. Most successful startups depend on one miracle only. For Airbnb, it was getting people to let strangers into their spare bedrooms and weekend cottages. This was a user-behavior miracle. For Google, it was creating an exponentially better search service than anything that had existed to date. This was a technical miracle. For Uber or Instacart, it was getting people to book and pay for real-world services via websites or phones. This was a consumer-workflow miracle. For Slack, it was getting people to work like they formerly chatted with their girlfriends. This is a business-workflow miracle. For the makers of most consumer apps (e.g., Instagram), the miracle was quite simple: getting users to use your app, and then to realize the financial value of your particular twist on a human brain interacting with keyboard or touchscreen. That was Facebook’s miracle, getting every college student in America to use its platform during its early years. While there was much technical know-how required in scaling it—and had they fucked that up it would have killed them—that’s not why it succeeded. The uniqueness and complete fickleness of such a miracle are what make investing in consumer-facing apps such a lottery. It really is a user-growth roulette wheel with razor-thin odds. The classic sign of a shitty startup idea is that it requires at least two (or more!) miracles to succeed. This was what was wrong with ours. We had a Bible’s worth of miracles to perform:

Beauty Junkies is the title of a recent book by New York Times writer Alex Kuczynski, “a self-confessed recovering addict of cosmetic surgery.” And, withour technological prowess, we succeed in creating fresh addictions. Some psychologists now describe a new clinical pathology — Internet sex addiction disorder. Physicians and psychologists may not be all that effective in treating addictions, but we’re expert at coming up with fresh names and categories. A recent study at Stanford University School of Medicine found that about 5.5 per cent of men and 6 per cent of women appear to be addicted shoppers. The lead researcher, Dr. Lorrin Koran, suggested that compulsive buying be recognized as a unique illness listed under its own heading in the Diagnostic and Statistical Manual of Mental Disorders, the official psychiatric catalogue. Sufferers of this “new” disorder are afflicted by “an irresistible, intrusive and senseless impulse” to purchase objects they do not need. I don’t scoff at the harm done by shopping addiction — I’m in no position to do that — and I agree that Dr. Koran accurately describes the potential consequences of compulsive buying: “serious psychological, financial and family problems, including depression, overwhelming debt and the breakup of relationships.” But it’s clearly not a distinct entity — only another manifestation of addiction tendencies that run through our culture, and of the fundamental addiction process that varies only in its targets, not its basic characteristics. In his 2006 State of the Union address, President George W. Bush identified another item of addiction. “Here we have a serious problem,” he said. “America is addicted to oil.” Coming from a man who throughout his financial and political career has had the closest possible ties to the oil industry. The long-term ill effects of our society’s addiction, if not to oil then to the amenities and luxuries that oil makes possible, are obvious. They range from environmental destruction, climate change and the toxic effects of pollution on human health to the many wars that the need for oil, or the attachment to oil wealth, has triggered. Consider how much greater a price has been exacted by this socially sanctioned addiction than by the drug addiction for which Ralph and his peers have been declared outcasts. And oil is only one example among many: consider soul-, body-or Nature-destroying addictions to consumer goods, fast food, sugar cereals, television programs and glossy publications devoted to celebrity gossip—only a few examples of what American writer Kevin Baker calls “the growth industries that have grown out of gambling and hedonism.

My identity as Jewish cannot be reduced to a religious affiliation. Professor Said quoted Gramsci, an author that I’m familiar with, that, and I quote, ‘to know thyself is to understand that we are a product of the historical process to date which has deposited an infinity of traces, without leaving an inventory’. Let’s apply this pithy observation to Jewish identity. While it is tempting to equate Judaism with Jewishness, I submit to you that my identity as someone who is Jewish is far more complex than my religious affiliation. The collective inventory of the Jewish people rests on my shoulders. This inventory shapes and defines my understanding of what it means to be Jewish. The narrative of my people is a story of extraordinary achievement as well as unimaginable horror. For millennia, the Jewish people have left their fate in the hands of others. Our history is filled with extraordinary achievements as well as unimaginable violence. Our centuries-long Diaspora defined our existential identity in ways that cannot be reduced to simple labels. It was the portability of our religion that bound us together as a people, but it was our struggle to fit in; to be accepted that identified us as unique. Despite the fact that we excelled academically, professionally, industrially, we were never looked upon as anything other than Jewish. Professor Said in his book, Orientalism, examined how Europe looked upon the Orient as a dehumanized sea of amorphous otherness. If we accept this point of view, then my question is: How do you explain Western attitudes towards the Jews? We have always been a convenient object of hatred and violent retribution whenever it became convenient. If Europe reduced the Orient to an essentialist other, to borrow Professor Said’s eloquent language, then how do we explain the dehumanizing treatment of Jews who lived in the heart of Europe? We did not live in a distant, exotic land where the West had discursive power over us. We thought of ourselves as assimilated. We studied Western philosophy, literature, music, and internalized the same culture as our dominant Christian brethren. Despite our contribution to every conceivable field of human endeavor, we were never fully accepted as equals. On the contrary, we were always the first to be blamed for the ills of Western Europe. Two hundred thousand Jews were forcibly removed from Spain in 1492 and thousands more were forcibly converted to Christianity in Portugal four years later. By the time we get to the Holocaust, our worst fears were realized. Jewish history and consciousness will be dominated by the traumatic memories of this unspeakable event. No people in history have undergone an experience of such violence and depth. Israel’s obsession with physical security; the sharp Jewish reaction to movements of discrimination and prejudice; an intoxicated awareness of life, not as something to be taken for granted but as a treasure to be fostered and nourished with eager vitality, a residual distrust of what lies beyond the Jewish wall, a mystical belief in the undying forces of Jewish history, which ensure survival when all appears lost; all these, together with the intimacy of more personal pains and agonies, are the legacy which the Holocaust transmits to the generation of Jews who have grown up under its shadow. -Fictional debate between Edward Said and Abba Eban.

No animal has the same stripes. No human has the same fingerprint. So why try to be someone else? That's like slapping God in the face!

You also need to accept that your partner will never be able to meet your need to feel safe and loved. They may be perfectly pleasant some of the time, but all too often they will make you feel down, depressed, and drained. Be realistic and look to other sources for acceptance and love.

We live in a wave universe, cycling forward for all eternity, and ruled by wave mathematics: Fourier mathematics. Fourier mathematics is the basis of music theory, light theory, wave theory, quantum mechanics, and holography. It uniquely explains mind, and solves the problem of Cartesian mind-matter interaction. Einstein’s relativity theory is a spacetime misinterpretation of Fourier mathematics, deriving from Einstein’s inability to conceive of a Singularity outside space and time as the mysterious “ether” that provides the absolute framework for spacetime reality. If humanity turned its entire attention to holography, and Fourier mathematics, we would be Gods living in paradise in just one generation. What are we waiting for?

The soul is pure light. It’s massless, unextended, dimensionless, and outside space and time. A soul comprises an autonomous, complete and consistent set of photons. You have your own unique set of photons that provide your free will, qualia, experiences, thoughts and feelings, and make you exactly who you are (and not someone else). There is no escaping from your eternal photons. You are the light forever... literally. Photons (sine and cosines orthogonal pairs) are the basic units of mathematics, mind and life. They are the arche, the eternal basis of existence. Only when humanity comprehends this can humanity embark on its divine trajectory to the Light. Math will set us free. Math will make us Gods, and deliver us all to paradise.

...unique character of each human life as well as the distinctive gifts that each individual brings to a family should not blind us to the way that membership to a broader social group matters in the creation of inequality. Social group membership structures life opportunities. The chances of obtaining key and widely sought goals: high scores on standardized tests such as the SAT, graduation from college, professional jobs, and sustained employment are not equal for all the infants whose births are celebrated by their families. It turns out that the family into which we are born an event over which we have no control matters quite a lot. It matters in part because the system of institutions is selective building on some cultural patterns more than others... The social structure of inequality is not all determining, but it exists." (Part III: Chapter 12 10:19:00 audio book)

The violence in which we have been living for so long acts naturally and incessantly to turn human beings into faceless, one-dimensional creatures lacking volition. Wars, armies, regimes, and fanatic religions try to blur the nuances that create personal, private uniqueness, the nonrecurrent wonder of each and every person, and attempt to turn people into a mass, into a horde, so that they may be better “suited” to their purposes and to the entire situation. Literature—and not necessarily any particular book, but the attentiveness engendered by direct, profound, “complex literature—reminds us of our duty to demand for ourselves—from the “situation”—the right to individuality and uniqueness. It helps us to reclaim some of the things that this “situation” tries relentlessly to expropriate: the subtle, discerning application to the person trapped in the conflict, whether friend or foe; the complex nuances of relationships between people and between different communities; the precision of words and descriptions; the flexibility of thought; the ability and the courage to occasionally change the point of view in which we are frozen (sometimes fossilized); the deep and essential understanding that we can—we must—read every human situation from several different points of view. Then we may be able to reach the place in which the totally contradictory stories of different people, different nations, even sworn enemies, may coexist and play out together. This is the place where we are finally able to grasp that in true negotiations, our wishes will be forced to encounter the Other’s, forced to recognize their justness, their legitimacy. This is the moment when we feel the sharp growing pains that always attend the arrival of sobriety, and in this case the realization that there is a limit to our ability to mold reality so that it perfectly suits only our own needs. This is the moment when we feel what I called earlier “the principle of Otherness,” whose deep-seated meaning, if you wish, is the rightful existence, the stories, pains, and hopes, of the Other. If we can only reach this Archimedean point, we can begin to dismantle the barriers and detonators that prevent us from solving the conflict.

For starters, I'm thankful and honored to have so many friends and family to share this table with. From my older sister Dee to little Merriam and everyone in between, I'm thankful for you all. We don't look alike and some of us have accents different from others. I'm thankful for those differences because it makes each one unique with a perspective to add. Sorrow, joy, and everything in between – we've experienced it all at one time or another and leaned on someone at this table for support. Let’s all be thankful for our shared humanity and thank God for the bounty we

The Sexual Episodes When folklore becomes degraded to a minor literary form, as the fairy-faith was degraded to the fairy tales we know today, it natualy loses much of its content: precisely those "adult" details that cannot be allowed to remain in children's books. The direct result of the censorship of spicy details in these marvelous stories is that they become mere occasions for amazement. The Villas-Boas case is hardly appropriate for nursery-school reading, but to eliminate the woman from the story would turn it into a tale without deep symbolic or psychological value. The sexual context is precisely what gives such accounts their significance and their impact. The sexual (and, in some cases mentioned by Budd Hopkins, the sadomasochistic) component of the abduction stories provides an emotional "encoding" that makes them unforgettable. Without the sexual context – without the stories of changelings, human midwives, intermarriage with the Gentry, of which we never hear in modern fairy tales – it is doubtful that the tradition about fairies would have survived through the ages. Nor is that true only of fairies: the most remarkable cases of sexual contact with nonhumans are not found in spicy saucer books, nor in fairy legends; they rest, safely stored away, in the archives of the Catholic Church. To find them, one must first learn Latin and gain entrance into the few libraries where these unique records are preserved. But the accounts one finds there make the Villas-Boas case and contemporary UFO books pale by comparison, as I believe the reader will agree before the end of this chapter.

For a scientist, the only valid question is to decide whether the phenomenon can be studied by itself, or whether it is an instance of a deeper problem. This book attempts to illustrate, and only to illustrate, the latter approach. And my conclusion is that, through the UFO phenomenon, we have the unique opportunities to observe folklore in the making and to gather scientific material at the deepest source of human imagination. We will be the object of much contempt by future students of our civilization if we allow this material to be lost, for "tradition is a meteor which, once it falls, cannot be rekindled." If we decide to avoid extreme speculation, but make certain basic observations from the existing data, five principal facts stand out rather clearly from our analysis so far: Fact 1. There has been among the public, in all countries, since the middle of 1946, an extremely active generation of colorful rumors. They center on a considerable number of observations of unknown machines close to the ground in rural areas, the physical traces left by these machines, and their various effects on humans and animals. Fact 2. When the underlying archetypes are extracted from these rumors, the extraterrestrial myth is seen to coincide to a remarkable degree with the fairy-faith of Celtic countries, the observations of the scholars of past ages, and the widespread belief among all peoples concerning entities whose physical and psychological description place them in the same category as the present-day ufonauts. Fact 3. The entities human witnesses report to have seen, heard, and touched fall into various biological types. Among them are beings of giant stature, men indistinguishable from us, winged creatures, and various types of monsters. Most of the so-called pilots, however, are dwarfs and form two main groups: (1) dark, hairy beings – identical to the gnomes of medieval theory – with small, bright eyes and deep, rugged, "old" voices; and (2) beings – who answer the description of the sylphs of the Middle Ages or the elves of the fairy-faith – with human complexions, oversized heads, and silvery voices. All the beings have been described with and without breathing apparatus. Beings of various categories have been reported together. The overwhelming majority are humanoid. Fact 4. The entities' reported behavior is as consistently absurd as the appearance of their craft is ludicrous. In numerous instances of verbal communications with them, their assertions have been systematically misleading. This is true for all cases on record, from encounters with the Gentry in the British Isles to conversations with airship engineers during the 1897 Midwest flap and discussions with the alleged Martians in Europe, North and South America, and elsewhere. This absurd behavior has had the effect of keeping professional scientists away from the area where that activity was taking place. It has also served to give the saucer myth its religious and mystical overtones. Fact 5. The mechanism of the apparitions, in legendary, historical, and modern times, is standard and follows the model of religious miracles. Several cases, which bear the official stamp of the Catholic Church (such as those in Fatima and Guadalupe), are in fact – if one applies the deffinitions strictly – nothing more than UFO phenomena where the entity has delivered a message having to do with religious beliefs rather than with space or engineering.

There is no such tiny “Cartesian Theater” in the brain; conscious experience is generated by a vastly complex, distributed network that synchronizes and adjusts its activity by the millisecond. As far as we can tell, certain patterns of activity in this distributed network give rise to conscious experience. But fundamentally, this network’s activity is self-contained and the feeling of a unified flow of consciousness you have is not just from the processing of sensory information. The experience you have right now is a unique creation of your brain that has transformed data from your body into something closer to a hallucination. To break down this seemingly obvious point that we will deal with very often in this book and that I myself struggle to understand: the existence of our experience is real, but the contents of this experience exist only in your brain. Some philosophers call this “irreducible subjectivity,” which means that no totally objective theory of human experience may be possible. The contents of your experience are not representations of the world, but your experience is part of the world. By altering this process with molecules like psilocybin or LSD we can become aware of different aspects of our perceptions. By perturbing consciousness and observing the consequences, we can gain insight into its normal functioning. This is again not to say that consciousness is not real; there can be no doubt that I am conscious as I write this sentence. However, it is the relationship between consciousness and the external world that is more mysterious than one might assume. It is often supposed that cognition and consciousness result from processing the information from our sensory systems (like vision), and that we use neural computations to process this information. However, following Riccardo Manzotti and others such as the cognitive neuroscientist Stanislas Dehaene, I will argue that computations are not natural things that can cause a physical phenomenon like consciousness. When I read academic papers on artificial or machine intelligence, or popular books on the subject, I have not found anyone grappling with these strange “facts” about human consciousness. Either consciousness is not mentioned, or if it is, it is assumed to be a computational problem.

Review of Marlowe by Goodness C Nwaogazie 2023 "One thing I loved about the story was how well the author depicted Marlowe's life, reasoning, challenges, and adventures. This story shares the obstacles and triumphs that the family experiences together with Marlowe’s involvement." "The reader can see clearly and understand how it was affected by events so much that one begins to think Marlowe is human." "I recommend this book for lovers of action or adventure books, and young adult readers ages twelve and above. It will also make a great read for fantasy readers, as it tells a unique story.

Mentalization is intrinsically linked to the development of the self, to its gradually elaborated inner organization, and to its participation in human society, a network of human relationships with other beings who share this unique capacity. We have used the term “reflective function” to refer to our operationalization of the mental capacities that generate mentalization (Fonagy, Target, Steele, and Steele 1998).

Imagine you were composing a symphony, and you’d written it down by hand onto sheet music, of which you have only one copy. If you wanted to experiment with the theme, you’d be crazy to write over the only copy you have, and risk messing it up with something that doesn’t work. You’d photocopy it, and use that one to play around, while making sure the original was preserved intact as a back-up. That’s not a bad way to think about genome duplications. A working gene is constrained by being useful, and is not free to mutate at random, as most mutations are likely to be deleterious. But if you duplicate a whole section of DNA containing that gene, the copy is free to change and maybe acquire a new role, without the host losing the function of the original. That’s how a primate ancestor of ours went from two-colour vision to three – a gene on the X chromosome encodes a protein that sits in the retina and reacts to a specific wavelength of light, and thus enables detection of a specific colour. By thirty million years ago, this had duplicated, and mutated sufficiently that blue had been added to our vision. This process has to happen during meiosis, where sperm and eggs are formed, if the new function is to be potentially permanent, as the new mutation will be inherited in every cell of the offspring, including the cells that will become the sperm or eggs. Primates seem prone to genome duplication, and the great apes particularly. Something like 5 per cent of our genome has come about from duplications of chunks of DNA, and about a third of that is unique to us. Duplicated

Every evolutionary pathway is unique, and while all living beings are related, how each one came to be is a different story, with different pressures driving selection, and random changes in DNA providing the template from which variation, selection and evolutionary change can occur. Evolution is blind, mutation is random, selection is not.

As established at various points in this book, Walt was fond of animals. They inspired his most famous characters and works, such as Mickey Mouse, Bambi, The Jungle Book, and so forth. Therefore, Walt, WDAS, and Disney, owe their unique global success to animals. In a small way, WDAS does pay homage to animals, yet they have continuously ignored the harsh lives that most animals today experience. This text is of the opinion that all animals are sentient and can feel pain. However, given the reality and scale of animal harm today, one should hope that this position is incorrect. One should hope that WDAS is right; fish are objects, wild animals want to live in captivity, dogs desire human owners, cows are happy to lactate milk for other species, and so forth. Disney’s depictions of animal harm are hopefully the ones that are correct because if animals do have lives of their own, away from the selfishness of humans, then companies like Disney have made a huge mistake.

This book forwards the hypothesis that schizophrenia is a product of very recent evolutionary events. Although humans, or something like them, have been around for some six million years, language has been extant for a mere 50,000 to 100,000 years. The onset of language was afforded by skyrocketing advances in brain development, the central nervous system ballooning incrementally over eons of time to the point where the fetus's little head could barely navigate Momma's birth canal. The Horno sapiens brain profited from a unique folding of the cerebral cortex, allowing for greater speed and a sly adeptness at symbol formation that led to speech.

Because the reader is not a passive receptacle for a book's contents. Not at all. You are our collaborators, our conspirators, breathing new life into us. And because every reader is unique, each of you makes each of us mean differently, regardless of what's written on our pages. Thus, one book, when read by different readers, becomes different books, becomes an ever-changing array of books that flows through human consciousness like a wave.

Genesis 2 talks about the nature of all people, not the unique material origins of Adam and Eve. Consequently, we do not find human origins stories in Genesis 2 that make scientific claims. That does not mean that modern scientific theories are therefore correct by default—it just means that we can consider scientific claims on their own merit rather than dismissing them because they contradict biblical claims.

You are not a second-class citizen, and God has no human rejects. He made you the best specimen in the same manner as He created the other person, though different. That is why you cannot afford to be a copycat. You have to be unique to fulfil your unique purpose on earth.

The ability to understand figurative language, in which “a word is both itself and something else,” is unique to human beings and, as one cognitive psychologist explains, “fundamental to how we think” in that it is the means by which we can “escape the literal and immediate.”27 We see this quality most dramatically in satire and allegory. Although very different, both satirical and allegorical language employ two levels of meaning: the literal meaning and the intended meaning. In satire, the intended meaning is the opposite of the stated words; in allegory, the intended meaning is symbolized by the stated words. Satire points to error, and allegory points to truth, but both require the reader to discern meaning beyond the surface level. In this way, allegory and satire—and less obviously, all literary language—reflect the transcendent nature of the human condition and the “double-willed self” described by Paul in Romans 7:19.28

What made Quebec unique, for Valaskakis, was that it escaped the prison of monolithism that entrapped so many other societies. Montreal symbolized “a veritable mosaic of nationalities, ideas, and points of view. Here we have an open society, and therefore a rich and fertile one. Here we have, in opposition to the old European capitals, a human dimension which is a language without nationality, an aggregate of values, a free spirit.” But Montreal was not only different from Europe – it was also an alternative to the rest of North America. “This character,” he argued, “exists only because of francophone Quebec culture which, through its vitality, has foiled North America. And it is this same society which can either remain multi-dimensional or itself become monolithic.” He worried that nationalism had the potential of denying Quebec’s diversity, and that, if this were to happen, the “transatlantic and multicultural symbiosis of Quebec will be eliminated. The American melting-pot will be neutralized, but only to be replaced by a new French-language one. Individualities will be broken, dissidents will be treated as foolish and a monolithism as ruthless … and as ugly as its American version will transform us.” “We can therefore ask ourselves,” he wrote, “what would be the interest of being ‘melted’ in French rather than in English?

begin with a series of deep contemplations on the uniqueness of human life the ever-presence of impermanence and death the infallibility of the cause and effect of our actions the vicious cycle of frustration and suffering that is samsara.

Believers hold that every word in the Bible has not only been inspired but also literally dictated by God. Thus we are to believe every verse and every story as spoken directly by God, and this creates some serious problems, including: Intellectual difficulty with overgeneralizations, conflicts with science, and contradictions. Moral difficulties where God is portrayed at times as partial, vengeful, and deceptive, while in other parts of the Bible universal love is taught; the history of the Hebrews in the Bible shows progress in moral concern rather than a static code; injustice in the Bible including the slaughter of innocent people and minor transgressors. Moral difficulty with concept of endless torture in hell. Problem with occasions of Jesus expressing vindictiveness, discourtesy, narrow-mindedness, and ethnic and religious intolerance. Intellectual difficulties with the human decision-making process for deciding the books of the Bible and questions of the value of other writings not included. Non-uniqueness of Judeo-Christian teachings and practices. Other religions have similar rituals and beliefs, including sacrifice and vicarious atonement through the death of a god, union of a god and a virgin, trinities, the mother Mary (Myrrha, Maya, Maia, and Maritala), a place for good people who die and a hell of fire, an apocalypse, the first man falling from the god’s favor by doing something forbidden or having been tempted by some evil animal, catastrophic floods in which the whole race is exterminated (with details analogous to the story of the flood), a man being swallowed by a fish and then spat out alive, miracles as proof of power and divine messengers. Moral difficulties with intolerance and oppression in today’s society, which are based on the Bible. Intellectual difficulties with New Testament authors’ interpretation of events as fulfillment of Old Testament prophecy. There are a number of references to “scriptures” that simply don’t exist.

Character... Every tale I write has many aspects of daily life, human nature, and realistic obstacles. Several of my heroes and heroines were created in the image of people I respect and admire, building on their unique characteristics and skill sets. ~Kali Willows~

Don't Despair - Victory Is Near *** O' God, show me the way So that I could tell Those who pray to one God, Those who follow their prophet Those who recite their Holy Book But neither people nor leaders In their lives Act on that as its context Kashmiris breathe In the tyranny of democratic beasts Palestinians live In the occupation of Zionists And cruel occupiers For decades and decades Alas, the Muslim world And United Nations Stayed: Dumb, Deaf, and Blind Except for issuing words of condemnation On the unjust, oppressive rapes, And killing practices and deeds The Muslim States and rulers And the Armed Forces are unique and brave, Only for murdering their people And damaging unity and resources To stay in power Such rulers destroyed Iraq, Libya, Afghanistan, Yemen, and Iran Spending trillions of wealth The Muslim States fought wars In the interests of those who preach  Justice, equality, honesty, harmony,  And peace, never learn themselves.  How they can apply justice  For Palestinians and Kashmiris? Otherwise, peace was a destiny And the destination of the Muslim State And entire humanity In such a scenario as Kashmir,  And Palestine will be bearing cruelty Unjust, oppression, and bloodshed We belong to Allah And to Him, we shall return Oh, Palestine, oh, Kashmir Do not despair Victory is near.

Don’t buy into pseudo-motivational words like “Talent is overrated. Hard Work is everything.” The truth is talent is the base, the starting point of everything, and no matter how hard you try to run as a dog, you are never going to beat a Cheetah. Humans currently “rule” this world because of their unique intellectual talent, that no other animal currently possesses, not because of their so called hard work.

You are not a second-class citizen, and God has no human rejects. He made you the best specimen in the same manner as He created the other person, though different. That is why you cannot afford to be a copycat. You have to be unique to fulfil your unique purpose on earth.

Koalas and humans are the only animals with unique fingerprints.

Think outside yourself. Every person has a unique childhood, a unique set of traumas, unique mental health issues. There are many people not lucky enough to be born as intellectually or emotionally intelligent as you were, not lucky enough to have an upbringing like yours. You have no idea what kind of grief, heartbreak, or other misfortune another person may be suffering through. However awful someone is acting, it would probably make a lot more sense if you could spend a few minutes inside their brain. I’ve been using a little mantra. When I’m down on the low rungs and I have a moment of self-awareness where I realize I’m on the low rungs, I say in my head: Climb. It’s not a scolding moment, it’s a moment of self-compassion. I’m doing that thing that every human does sometimes. It’s okay. I caught myself. Climb. Once you’ve begun to address your internal tug-of-war, turn your attention outwards. What do your surroundings look like through the Ladder lens? Think about the people you love. Where are they great at being high-rungers? Where do they struggle down on the low rungs? When someone is acting like a monster, they’re not a monster, they’re a human mired in an internal tug-of-war and losing. We all have topics that bring out our most biased, irrational selves. We all have areas of embarrassing ignorance. You might be a better high-runger than they are about a particular thing—but they are almost certainly better at it than you in some other area.

Life is an exquisite novel, and every individual is a chapter within its boundless pages, and within its pages, we craft our unique narratives. We fill its chapters with moments, Emotions, Connections, and Lessons. Our lives are novels filled with drama, adventure, and profound moments that define our essence. And as we conclude our individual books, our stories blend into the anthology of Humanity. We become the legends, the anecdotes, and the folklore, passed down from one generation to the next. For in the end, it's the stories we leave behind that continue to resonate and inspire.

Probiotics are one of the best supplements you can take to avoid an intestinal imbalance. They strengthen the intestinal walls and manufacture vital nutrients. They also help the body to use nutrients and fight harmful microbes in the GI tract. Your body actually contains about ten times as many probiotic bacteria cells as it does human cells! You simply couldn't survive without these little creatures. Probiotics protect us from a number of health problems, including food allergies and skin problems. Probiotics also play a key role in the female reproductive system. Like the GI tract, the vagina contains and relies on a delicate ecosystem for optimal health. The Lactobacillus strains that populate the walls of the vagina make the environment too acidic for most intruders, thus protecting the vagina and the womb from infection. Just like the GI tract, however, this ecosystem can easily become disrupted by the exact same causes: antibiotics and stress. Spermicides and birth control pills can also cause an imbalance. Imbalances can usually be remedied with therapeutic doses of Lactobacillus acidophilus. When you buy probiotic supplements, it's important to know which strains of probiotic bacteria are in the supplement. Each strain and substrain offers its own unique benefits. The Lactobacillus and Bifidobacterium strains are found naturally in the human GI tract and offer countless health benefits. They're the most prevalent strains you'll find in supplements. Lactobacillus GG, sold as Culturelle, is the best studied. Bacillus subtilis is a wonderfully beneficial probiotic that does not occur naturally in humans but is found in many probiotic supplements. It's excellent at killing pathogens and unwanted microorganisms. If B. subtilis is on the ingredients list of your probiotic supplement, you have a gentle friend offering powerful protection. Probiotic supplements come in capsules and powders. They're alive yet dormant when you get them in this form and become active when exposed to warmth and moisture inside your body. Either form is fine, but it's critical to take them on an empty stomach (when your stomach acid levels are low). Even though they can live in the intestines, most probiotics don't survive stomach acid. Enteric-coated capsules help, too. During pregnancy, the advantage to taking probiotic supplements instead of fermented probiotic sources like kombucha, kefir, or yogurt is that the exact strains you're getting are tightly controlled. The cultures used in fermented foods aren't always tightly controlled, so you run the risk of ingesting organisms like yeasts, which produce toxins.

JANUARY 10 Akiba When Akiba was on his deathbed, he bemoaned to his rabbi that he felt he was a failure. His rabbi moved closer and asked why, and Akiba confessed that he had not lived a life like Moses. The poor man began to cry, admitting that he feared God's judgment. At this, his rabbi leaned into his ear and whispered gently, “God will not judge Akiba for not being Moses. God will judge Akiba for not being Akiba.” —FROM THE TALMUD We are born with only one obligation—to be completely who we are. Yet how much of our time is spent comparing ourselves to others, dead and alive? This is encouraged as necessary in the pursuit of excellence. Yet a flower in its excellence does not yearn to be a fish, and a fish in its unmanaged elegance does not long to be a tiger. But we humans find ourselves always falling into the dream of another life. Or we secretly aspire to the fortune or fame of people we don't really know. When feeling badly about ourselves, we often try on other skins rather than understand and care for our own. Yet when we compare ourselves to others, we see neither ourselves nor those we look up to. We only experience the tension of comparing, as if there is only one ounce of being to feed all our hungers. But the Universe reveals its abundance most clearly when we can be who we are. Mysteriously, every weed and ant and wounded rabbit, every living creature has its unique anatomy of being which, when given over to, is more than enough. Being human, though, we are often troubled and blocked by insecurity, that windedness of heart that makes us feel unworthy. And when winded and troubled, we sometimes feel compelled to puff ourselves up. For in our pain, it seems to make sense that if we were larger, we would be further from our pain. If we were larger, we would be harder to miss. If we were larger, we'd have a better chance of being loved. Then, not surprisingly, others need to be made smaller so we can maintain our illusion of seeming bigger than our pain. Of course, history is the humbling story of our misbegotten inflations, and truth is the corrective story of how we return to exactly who we are. And compassion, sweet compassion, is the never-ending story of how we embrace each other and forgive ourselves for not accepting our beautifully particular place in the fabric of all there is. Fill a wide bowl with water. Then clear your mind in meditation and look closely at your reflection. While looking at your reflection, allow yourself to feel the tension of one comparison you carry. Feel the pain of measuring yourself against another. Close your eyes and let this feeling through. Now, once again, look closely at your reflection in the bowl, and try to see yourself in comparison to no one.

Figure 2. Abundance Model In this book we’ll be working with the Abundance Model. This model shows us that the creation process can be tackled from multiple angles. For those

Gazing over the countless fluctuations and transformations in Earth’s multibillion-year history, I am struck by the unique strangeness of the present moment. We suddenly find ourselves sort of running a planet—a role we never anticipated or sought—without knowing how it should be done. We’re at the controls, but we’re not in control. This book is my view of how we got into this situation, and where that leaves us now. A child of the space age, I grew up captivated by the romance of planetary exploration. My timing was right to become a NASA research scientist working in the new field of astrobiology, the scientific study of life in the universe. My participation in the spacecraft exploration of other planets has informed my view of our presence on this

Lest anyone dispute that the Bible is not the inspired Word of God but rather the direct and dictated Word of God, let us consider the uniqueness of the 66 books of the Bible. Why is it that we can tell that a certain book of the Bible was written by one author rather than another? Why do the different books of the Bible use different languages (e.g., Greek, Hebrew) and different vocabularies? Why are the styles of books like Proverbs and Chronicles so different from one another? It is because people were vessels for the inspiration of God, but they were not empty vessels; God did not bypass their humanity. The way in which these people recorded their encounters with God bears the indelible stamp of their place in time, their culture, and their individual personalities.

The superheroes you have in your mind (idols, icons, titans, billionaires, etc.) are nearly all walking flaws who’ve maximized 1 or 2 strengths. Humans are imperfect creatures. You don’t “succeed” because you have no weaknesses; you succeed because you find your unique strengths and focus on developing habits around them. To make this crystal-clear, I’ve deliberately included two sections in this book (pages 197 and 616) that will make you think: “Wow, Tim Ferriss is a mess. How the hell does he ever get anything done?” Everyone is fighting a battle you know nothing about. The heroes in this book are no different. Everyone struggles. Take solace in that.

You are truly unique, but being unique is rarely a boon to the human experience.

In the material world you miss opportunities to forge friendships and meet people because of appearance, social, and socioeconomic standings. Examine your friends that you have in the real world right now; many of them probably dress similar to you, as well as have similar affiliations, interests, and hobbies. On the trail, stripped of all your comforts and everything you own, everybody you meet is the same yet simultaneously unique. Everyone you come across is just another sweaty, smelly human being that’s having the same rough day as you.

Have you traveled the globe? Have you been places, done things and experienced the world? Have you lived a colorful, unique life? If not, you have nothing of value to contribute to humanity. Everything you write is not based on real world experience but recycled second hand information.

As human beings, we all have a unique perspective on the world , and when you don’t write because you lack the confidence, that is the world silencing your voice.

Art is long. Life is short, but it deserves our attentive devotion. Embrace life. No person has a monopoly on wisdom. Despite the plethora of written books and e-books covering virtually every imaginable subject, advances in human knowledge and changes in the physical environment will cause recurrent alterations in the human condition that writers are uniquely able to express, explain, explicate, and elucidate. The complexities of human life demand humanistic persons to explore and offer guidance and solace to troubled souls. The world is not in the need of any more corporate entities devoted to milling money. What the world needs is writers, singers, poets, and philosophers whom can expand upon the universal desire to display an intense and absorbing respect for life and honor the principles of truthfulness and charity in human relations. I wish for every person to cull the lyrical prose from their stroll in the meadow of life and express the vivacity of their inner daemon in whatever artistic methodology stirs their imagination and voices their uniqueness. I call upon each person to use logic, intuition, and imagination to share all their adventures in this world of rocks and stones, earth and sky, sunshine and rain. Splash it out there for everyone to witness your appreciativeness of nature’s glory, verification of your meaningful existence demands that you settle for nothing less.

In the tenth century AD, Augustine’s biblical philosophy of music inspired a group of Benedictine monks to build the world’s largest pipe organ in the cathedral of Winchester, England. The organ required seventy men and twenty-six bellows to supply wind to its four hundred pipes. Technologically, the pipe organ was the world’s most advanced machine until the invention of the mechanical clock. Europe’s organs stood as emblems of the West’s unique desire and ability to use the arts, science, and technology for the glory of God as well as for the relief of humanity’s suffering and toil.**

2012 Continuation of Andy’s Correspondence   Since I’m on the topic of Oneness, I had many heated debates on this subject with your ex-tutor, Alain Dubois. Unlike our material world, which is dependent on pairs of opposites, I believe that the place we originated from is devoid of dichotomies. In this other world, the concepts of up and down are void. The same applies to death and life. There is no north or south, no male or female, no right or wrong. In our current existence, we think in dichotomies and identify ourselves using opposites; we are opinionated about what we like, what tastes good, what feels good, and so on. These polar opposites express what we have liked and disliked among our experiences. Since we reside in a world of contrasts and contrast requires more than one element, the idea of Oneness is almost impossible to grasp. Therefore, we are constantly dwelling in a world of twoness. How then is it possible for humans to grasp the idea of oneness in the realm of nonbeing we occupied before we came into beingness? A fine example would be this: we don’t think of our fingers, legs, arms, toes, and eyes as separate entities from our person. Even though they have their unique qualities and character, we don’t refer to our fingers as being separate from ourselves. All these seemingly separate parts are a part of the whole, or oneness, we refer to as ‘self.’ We, the Source or God, were one before we manifested in this world. Therefore, the concept of Oneness means discarding all ideas of separation from anything and anyone. One of the ways we can simulate Oneness is through silence - where there are no names and no things. In the silence, we can feel our connection to everyone and everything: to the Tao, the Oneness that keeps universal order, where form is created from nothingness and vice versa. Young, take a moment to imagine that you are free of all labels, separation, and judgments about our world and the life inhabiting it; you’ll then begin to understand Oneness. The Source of being is an energy field where anger or resentment toward anyone or anything are obsolete, since everyone and everything is Spirit. You are this Spirit: the Source/the God. The meaning of life will be revealed to you by easing into the silence, and you can find it without having to leave your body through death. You will be able to return to the Oneness and Nothingness while in physical form. Peace and your life’s purpose will flow easily through you when you are close to your original nature. I’m sure you are already aware of this without me carrying on about the Oneness of Being. I’ll rest at this juncture and I look forward to your response. Yours truly, Andy

The economic revolution of 1870 to 1970 was unique in human history, unrepeatable because so many of its achievements could happen only once.

My own story is instructive. More than twenty years ago I was diagnosed with type 2 diabetes. The conventional treatment made my condition worse, so I approached this health challenge from my perspective as an inventor. I immersed myself in the scientific literature and came up with a unique program that successfully reversed my diabetes. In 1993 I wrote a health book (The 10% Solution for a Healthy Life) about this experience, and I continue today to be free of any indication or complication of this disease.13 In addition, when I was twenty-two, my father died of heart disease at the age of fifty-eight, and I have inherited his genes predisposing me to this illness. Twenty years ago, despite following the public guidelines of the American Heart Association, my cholesterol was in the high 200s (it should be well below 180), my HDL (high-density lipoprotein, the “good” cholesterol) below 30 (it should be above 50), and my homocysteine (a measure of the health of a biochemical process called methylation) was an unhealthy 11 (it should be below 7.5). By following a longevity program that Grossman and I developed, my current cholesterol level is 130, my HDL is 55, my homocysteine is 6.2, my C-reactive protein (a measure of inflammation in the body) is a very healthy 0.01, and all of my other indexes (for heart disease, diabetes, and other conditions) are at ideal levels.14

We don’t always see ourselves as superior, but we almost always see ourselves as unique.

There are probably two key aspects of culture that stand out as being uniquely human. One is religion and the other is story-telling. There is no other living species, whether ape or crow, that do either of these. They are entirely and genuinely unique to humans. We know they must be unique to humans because both require language for their performance and transmission, and only humans have language of sufficient quality to allow that. What is important about both is that they require us to live in a virtual world, the virtual world of our minds. In both cases, we have to be able to imagine that another world exists that is different to, and separate from, the world we experience on an everyday basis. We have to be able to detach ourselves from the physical world, and mentally step back from it. Only when we can do this are we able to wonder whether the world has to be the way it is and why, or imagine other parallel worlds that might exist, whether these are the fictional worlds of story-telling or para-fictional6 spirit worlds. These peculiar forms of cognitive activity are not trivial evolutionary by-products, but capacities that play – and have played – a fundamental role in human evolution.

[T]he problem of man and technics is almost always stated in the wrong way. It is said that humanity has evolved one-sidedly, growing in technical power without any comparable growth in moral integrity, or, as some would prefer to say, without comparable progress in education and rational thinking. Yet the problem is more basic. The root of the matter is the way in which we feel and conceive ourselves as human beings, our sensation of being alive, of individual existence and identity. We suffer from a hallucination, from a false and distorted sensation of our own existence as living organisms. Most of us have the sensation that “I myself” is a separate center of feeling and action, living inside and bounded by the physical body— a center which “confronts” an “external” world of people and things, making contact through the senses with a universe both alien and strange. Everyday figures of speech reflect this illusion. “I came into this world.” “You must face reality.” “The conquest of nature.” This feeling of being lonely and very temporary visitors in the universe is in flat contradiction to everything known about man (and all other living organisms) in the sciences. We do not “come into” this world; we come out of it, as leaves from a tree. As the ocean “waves,” the universe “peoples.” Every individual is an expression of the whole realm of nature, a unique action of the total universe. This fact is rarely, if ever, experienced by most individuals. Even those who know it to be true in theory do not sense or feel it, but continue to be aware of themselves as isolated “egos” inside bags of skin.

If the judges in Psalm 82 “to whom the word of God came” were considered to be men rather than gods by Jesus, then his appeal to the passage to justify his claims of deity would be nonsensical. He would essentially be saying “I am a god in the same way that human judges were human representatives of God.” But this would not be controversial, it would divest Jesus of all deity, and they would certainly not seek to stone him. No, Jesus is affirming the divinity of the sons of God in Psalm 82 and chastising the Jews that their own Scriptures allow for the existence of divine beings (gods) other than the Father, so it would not be inherently unscriptural for another being to claim divinity. Of course, Jesus is the species-unique Son of God (John 1:18),[17] the “visible Yahweh” co-regent over the divine council (Dan. 7). But Jesus’ point is that the diversity of deity is not unknown in the Old Testament.[18]

You might think it’s better to prove to your reader that your book is unlike anything else out there—that this is a totally unique reading experience that doesn’t have any similarity to any other story. I hate to break it to you, but that’s a losing game. Even readers who think they only want to read 100% original fiction, totally unlike anything else that’s ever been done before, are mistaken. The human mind is drawn like a magnet to established story patterns. That’s why the “hero’s journey” pattern of ancient myth has persisted throughout all of human history.

They’ve taken every workshop they can, have lives full of books, gone to therapy, hired coaches, studied and learned every success strategy they can. Yet, they can’t quite create the abundance they’re seeking in their lives. Oh sure, they can get it

What we see from Human Design is that we learn best when we understand information cognitively and when we are emotionally inspired by stories that deepen our engagement with new information. The next section of this book is a collection of Human Design stories written to inspire you and help you see that you are not alone in the story of your own journey to abundance. It is our desire that you read these stories, finding pieces of your own story and inspiring you to keep discovering your own unique path to abundance. It is also our intention that you find stories from people who have similar energy themes and Types as you. We want

Say, there is a book written by Tolstoy sitting right there on the table. To our unique human consciousness, the reality of the papers in the book, is infinitely different from the valuable literature that they possess. For the kind of consciousness possessed by the bug which eats those papers, literature is non-existent, yet for the Human Consciousness, literature has a greater value of truth than the papers themselves.

Practice using these two unique human capacities: first, see yourself going to the office this afternoon, or home tonight, and finding it in a terrible situation. The house is a total disaster. No one has done his or her job; all the commitments made have been unfulfilled. And you’re tired and beat up. Now, imagine yourself responding to that reality in a mature, wise, self-controlled manner. See the effect that has on someone else. You didn’t confess their sins. You started to pitch in. You were cheerful, helpful, pleasant. And your behavior will prick the conscience of others and allow the consequences agreed upon to happen. You just used two unique human capacities: imagination and conscience. You didn’t rely on memory; if you had relied on memory or history, you might have lost your cool, made judgments of other people, and exacerbated conditions. Memory is built into your past responses to the same or similar stimuli. Memory ties you to your past. Imagination points you to your future. Your potential is unlimited, but to potentiate is to actualize your capabilities no matter what the conditions. In the book Man’s Search for Meaning, Viktor Frankl, the Austrian psychiatrist imprisoned in the death camps of Nazi Germany in World War II, tells how he exercised the power to choose his response to his terrible conditions. One day he was subjected to experiments on his body. And he discovered, “I have the power to choose.” And he looked for meaning. He believed that if you have a meaning (purpose or cause), if you have a why, you can live with any what. The development of his professional life came out of that one insight. He was raised in the Freudian tradition of psychic determinism. He learned it was a lie. It wasn’t based on science. It came from the study of sick people—neurotics and psychotics—not from the study of healthy, creative, effective people. He didn’t go to his memory, he went to his imagination and conscience. You, too, can progress along the continuum from futility and old habits to faith, hope, and inner security through the exercise of conscience and imagination.

But where it differs markedly from “classical” prejudices—such as anti-Semitism, homophobia, misogyny, and racism—is on the dimension of power. Jews, gays and lesbians, women, and ethnic minorities rarely if ever have any actual power in and over the majority populations or dominant gender of most countries. However, the real existing United States does have considerable power, which has increasingly assumed a global dimension since the end of the nineteenth century and which has, according to many scholarly analysts and now as a commonplace, become unparalleled in human history with the passing of the Cold War in the late 1980s and early 1990s. Because of this unique paradox, the separation between what America is—i.e., its way of life, its symbols, products, people—and what America does—its foreign policy writ large—will forever be jumbled and impossible to disentangle.

They had not become part of the crowd who watched the executions, but they did not have the power to protest them, either. The only way to leave the circle, to stop dancing with the jailer, is to find a way to preserve one’s individuality, that unique quality which evades description but differentiates one human being from the other.

I feel strongly that in the continual striving for the actualization of every living thing lies our only hope. This is the unique challenge of Personhood and the sole purpose of this book.

Effective Human Resource Management, much like medicine, requires a deep understanding of the individual, a tailored approach to addressing their unique needs, and a great deal of empathy and emotional intelligence.

You don't understand what I'm saying, do you? Or do you? I think you do. You know what power ideas have, and you don't have a lot of faith in the ability of humans to tell a good idea from a bad one. Well, neither do I, sometimes. But in the long run the bad idea will perish. That's been the story of human civilization for thousands of years. The good does prevail sooner or later, no matter what horrors have happened along the way. And so it's wrong to suppress an idea that may have value to the world. [--Look, Andrew: you're probably the closest thing to a human being that has ever come out of the factories of U. S. Robots and Mechanical Men. You're uniquely equipped to tell the world what it needs to know about the human0robot relationship, because in some ways you partake of the nature of each. And so you may help to heal that relationship, which even at this late date is still a very troubled one. Write your book. Write it honestly.

This Age of Discovery represents a unique moment in time for humanity. It means a new chance, a new blank paper to write our next adventures. Small meaningful choices made now will ripple across time and have a significant impact. We need to choose wisely and not be so fearful of the Other.

You are our collaborators, our conspirators, breathing new life into us. And because every reader is unique, each of you makes each of us mean differently, regardless of what’s written on our pages. Thus, one book, when read by different readers, becomes different books, becomes an ever-changing array of books that flows through human consciousness like a wave. Pro captu lectoris habent sua fata libelli. According to the capabilities of the reader, books have their own destinies.

According to Scotus, this is yet another way in which God’s thoughts are not like our own. We can only think about haecceity in a general way, as a theoretical entity posited to explain the phenomenon of individuality. Your uniqueness, at least in this life, is hidden from us, behind all those general characteristics that might help us to pick you out in a lineup of suspects but do not explain your individuality. God, on the other hand, knows your haecceity exactly as it is. His decision to create you, then, is not a decision to create a human being at such and such a time, in such and such a place, with such and such genetic information, having a proclivity for reading books on Duns Scotus, and so on, but a decision to create you, this thing he has been thinking for all eternity.

the person’s memory is or how strange his behavior, he is still a unique and special human being. We can continue to love a person even after he has changed drastically and even when we are deeply troubled

Larry Elford worked inside Canadian investment dealers for two decades. He saw how high status persons and corporate entities were not subject to the same application of rules or laws as others. Higher status entities were able to “police themselves” or retain their own regulators to “police” their business activities. He learned how status plus this ability to “self regulate”, allowed the growth of corrupt practices, without having to worry that a policeman would come to the office door. Self-regulation also granted the privilege of being able to quietly purchase “exemption” from laws, to further enable corrupt practices without public knowledge or consequences. Not willing to be an accomplice to harming the public, he spoke out as instructed by codes of conduct and ethics. Those calls for ethics were not welcomed and he felt forced to leave the industry. He released a documentary film in 2009, titled “Breach of Trust, the Unique Violence of White Collar Crime”, after becoming aware of the suicide of an investment industry whistleblower. This person was bullied to his death by industry lawyers and those who used the courts as a mechanism to “hush” persons who spoke about abusive practices. He gradually learned more about unwritten “codes of silence”, which usually received priority over written codes of ethics. The truth teller is most often drummed out of the business, rather than being thanked for the honesty and protection of the firm’s reputation. The “Unique Violence” he learned about white collar crime is that there is little

He has now completed two books, the first on how investment dealers “fee-farm” over half of the life savings of many clients, and this second book about conditions which allow quiet professional corruption to remain hidden from the public, and ignored by authorities. What drives me? (in the authors words) I hope to have an impact upon the #1 cause of disability, disease, and stress in society today. I believe I have some unique perspectives on this from my experience. For example, the #1 cause of disability, disease, and stress is fear of economic uncertainty. In my experience, the #1 cause of fear of economic uncertainty, is unfairness between those who are protected and enriched within the “lifeboats” of certain professions, corporations or institutions, and those who are not so protected. There are different levels of protection by the law, and immunity from having to adhere to the law, depending upon the wealth, power or status of those involved. Justice systems simply do not often “look upwards” to investigate and prosecute those of great wealth, power and status. These rigged systems of governance, finance, justice etc, cause unfairness, injustice, and repeal the laws of poverty for a few very lucky people, and repeals the chances of prosperity for billions of others. A small few win by corruption, while the rest of society must lose by default. This is a broken system. The unfairness of rigged and/or broken systems, causes imbalances sufficient to destroy entire societies. Societies can literally shake themselves apart with the human vibration of living in an unjust, unfair world. At time of writing this, I am the chairperson of the volunteer Canadian Justice Review Board of Canada, working to better understand one of societies most valuable social systems,

WISDOM KEEPER: My Extraordinary Journey to Unlock the Sacred Within “Chloe’s heartfelt journey is the real deal here to inspire us all. She takes the reader on a journey of darkness to light, struggle to freedom, fear to love. Thank you, Chloe, for this incredible ride. A must read for all who want true transformation.”— Dr. Shannon South, Award-Winning Therapist, Best-Selling Author, and Founder of the Ignite Your Life and business programs “There is a healing purpose in every experience written by Chloe in this spiritual memoir. She shares processes for healing in the physical, emotional and spiritual realms, showing us our ability to use all levels of energy to achieve deep and lasting healing. Chloe reveals to us the importance of connection—with the spiritual and physical world, and our past lives to the present. She reminds us we are essential in the Universe; when we heal, our loved ones, people around us, and the Earth also heals. Chloe inspires us to do the same thing. Well done. I appreciate it very much. This book is truly for everyone. — Eduardo Morales, Shamanic Curandero, Tepoztlán, Mexico “WISDOM KEEPER is filled with wonderful personal experiences on the power of healing, visualizations, dreams, and listening to our inner voices. Chloe Kemp describes encounters with others on a multitude of levels, including sacred beings, shamans, and other deep-souled humans. This book inspires the reader to go deep within themselves and invite their own personal self-healer to emerge. Chloe helps us to understand that anything is possible.”—River Guerguerian, Sound Immersion Healer, Musician, Composer, and Educator  “Having met and worked with Chloe personally, I know she is a genuine woman with a mission and clear determination to fulfill her purpose in this life. She has followed the call from Spirit to share stories from her life and wisdom she has gained, weaving energies and expressing a frequency of consciousness that has a way of bringing readers to a deeper state of awareness and potency upon their own unique journey. Chloe's book shines a light on our ability to reconnect with the origin of what makes us each a special part of the Divine plan, and she does it in a very humble and approachable way."—Michael Brasunas, Holistic Energy Healer and Bodyworker “Your inspiring memoir is engaging and thought-provoking throughout. It brings together the highest spiritual insights and practical frameworks that everyone can understand and apply.”—Louise, Australia  “A fascinating read!”—Caleb, USA  “The narrative is immensely raw and deeply personal. It engaged all of my emotions completely.”—Abantika, India   “A remarkable story.”—Michael, USA “The writing style is amazing.Your life experiences are so unique.”—Taibaya, Pakistan  “You have a gift for spiritual healing and telling a story. You created a hopeful, sincere, compelling, interesting, and important story.”—Jessica, USA “You tell events, dreams, and moments in your life in a very engaging and thought-provoking way.”—Josh, USA  “Very entertaining, awakening, and engaging; as well as informative, practical, motivating and inspiring.”—Susan, USA      

The perfection of human happiness lies in the refinement of the soul, and the completion of man’s wretchedness lies in abandoning the soul to the demands of instinctual nature. Hence God Almighty said, after invoking a multiple oath: “Truly he prospers who refines it, and he fails who corrupts it.” For the refinement and training of the soul yields knowledge of the soul, and knowledge of the soul leads to knowledge of God: “He who knows his soul knows his Lord.”⁴ This knowledge is the summit of all felicity. Here a subtle point arises: Until you know the soul, you cannot train it, but until you bring the soul to perfection, you cannot gain that true knowledge of it which results in the knowledge of God. A complete explanation would fill numerous books, but here some useful indication will be given, clear and concise, if God, Unique and Almighty, so wills.

Aquinas believed in the soul, as Daniel Dennett and Richard Dawkins do not; but one reason he did so was because he thought it yielded the richest possible understanding of the lump of matter known as the body. As Wittgenstein once remarked: if you want an image of the soul, look at the body. The soul for Thomas is not some ghostly extra, as it was for the platonizing Christians of his time; it is not to be seen as a spiritual kidney or spectral pancreas. The question “Whereabouts in the body is the soul?” would to his mind involve a category mistake, as though one were to ask how close to the left armpit one’s envy was located. For Aquinas, the soul is everywhere in the body precisely because it is what he calls, after Aristotle, the “form” of it, meaning the way in which it is uniquely organized to be expressive of meaning. The soul is not some sort of thing, but the distinctive way in which a particular piece of matter is alive. It is quite as visible as a club foot. To claim that a spider has a different sort of soul from a human being is in Thomas’s view simply to say that it has a different form of life. What distinguishes an animal body from a hat or a hosepipe is the fact that it is signifying, communicative, self-transformative stuff, in contrast to the meaninglessly dumb matter of so much contemporary materialism. It is, in Turner’s phrase, “matter articulate.

The Egyptians believed that everything is created by a unique all-powerful source of conscious energy called RA. These Neters are the divine processes by which nature creates. Apart from human-made things, everything in the Universe is made according to cosmic law, the Neters. These cosmic laws are what enable things to come into being. They are the processes of creation and not the created things themselves

These beings of light can interact directly with humans. It works via the magnetite tympanæ, which forms a single unique neural lattice inside you.

You have gifts that people can only dream of having. They make you special and utterly unique in a way that is as far from weird as you can get. You blew my mind when you were a girl. I loved coming here to see what you could do, whether it was solving difficult math puzzles, destroying your dad at chess, memorizing the entire Human section of The Guinness Book of World Records, or trying to beat me at video games." She jolted up, her mouth curving in a grin. "Trying? Seriously? Was there a video game I didn't win?" Cheer-up mission accomplished, but his ego was taking a beating. "Guitar Hero was never your strong suit." "Don't even think about challenging me," Daisy warned. "I was a free-shredding machine." He gave a dismissive shrug, baiting his trap. "You were young, so Sanjay and I let you win..." She gave him a calculating stare and jumped to her feet. "The guitar is mine." "The guitar is lame. Drums are where it's at." He picked up the mugs and plates. "Two songs and I'll call an Uber." "What if we tie? It will have to be the best of three songs and I'll call an Uber." "Are you sure you're up for it?" He watched the gentle sway of her hips as she climbed the stairs. "I don't want you to feel bad when I destroy you." Daisy looked back over her shoulder and gave him a grin. "You are so going down in flames.

My experience is that by practicing without "shoulds", we gradually discover our wakefulness and our confidence. Gradually, without any agenda except to be honest and kind, we assume responsibility for being here in this unpredictable world, in this unique moment, in this precious human body.

It is true that there have been other religions with millions of adherents, but it is also true that the existence and progress of the Church is something unique in history to say nothing of the fact that Christianity has attracted to itself the profoundest thinkers of the human race, and is in no way hindered by the ever-advancing tide of human knowledge." G. Thomas

A good thing to do is to think about what people have done. Not only people that you've read about in books or seen on the news or heard mentioned in deliberate conversation, and not only deeds that are noteworthy. It's good to think about all the possibilities of what people have probably done. The scope of what's possible, statistical probabilities of unique behavior and unusual action in the 200,000 years that people have existed because there are more than 7 billion of us alive right now and that's not including the number of people who have ever lived. Within those numbers exist captivating, eccentric, strange, fanciful variation, when you consider what people have probably done. Like, every time you've had an impulse that you've held back, imagine that there has been a person who has had that same impulse and gone through with it, because there probably has been. Imagine any type of person and any type of story having happened because when you do that, it feels like you're creating, but you're probably not. Imagine, considering the magnitude of these numbers and the variables within each human being, that all possibilities have occurred. If physical anomalies like twins born with bodies totally fused together resembling two-headed, eight limbed, human spiders, or a man born with a shrunken female head affixed to the back of his own head, which was animated without being consciously controlled by him, then imagine that anything you can imagine has occurred. However typical or atypical, these things you're imagining have happened. These people you're thinking of have been.

All humans create their story with their own unique point of view. Why try to impose your story on other people when for them your story is not true? When you understand that, you no longer have the need to defend what you believe. It’s not important to be right or to make others wrong. Instead, you see everybody as an artist, a storyteller. You know that whatever they believe is just their point of view. It has nothing to do with you.

The book of Genesis tells of how God gave humanity the unique responsibility of being stewards over the creation, while in Romans chapter one, we learn that humanity has corrupted the creation through sin, which results in our worshiping the creation rather than the creator.

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Books are wonderful. They come in all sizes and colors, and each one is unique. Some contain fear and horror, while others contain positivity and inspiration. Some stimulate our minds, while others contain mindless droning. Some teach us history, new skills, or inspire us to be better than we were before. Others show us the depths of the depravity of the human mind. But all of them, every last one, has value. Any fool who seeks to ban a book because he disagrees with its content, should himself be banned from the public consciousness.

Humans are unique among animals in that the danger doesn’t have to be clear and present to elicit a response—we can anticipate it; we can remember it; we can conceptualize it. And this capacity complicates our lives dramatically. “The mind is so powerful that we can set off the [stress] response just by imagining ourselves in a threatening situation,” writes Rockefeller University neuroscientist Bruce McEwen in his book The End of Stress as We Know It. In other words, we can think ourselves into a frenzy. There is an important flip side to McEwen’s point: We can literally run ourselves out of that frenzy. Just as the mind can affect the body, the body can affect the mind. But the idea that we can alter our mental state by physically moving still has yet to be accepted by most physicians, let alone the broader public. It’s a fundamental theme of my work, and it’s particularly relevant in the context of stress. After all, the purpose of the fight-or-flight response is to mobilize us to act, so physical activity is the natural way to prevent the negative consequences of stress. When we exercise in response to stress, we’re doing what human beings have evolved to do over the past several million years.

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To coin a Uexküllian-Heideggerian neologism, Jews were to Uexküll the epitome of Umweltvergessenheit or the “forgetfulness of Umwelt”—an inability to grasp and experience one’s own preordained environment that is both brought about and glossed over by vague appeals to universal liberty and justice. But this was nothing specifically or uniquely Jewish; historical circumstances conspired to make the Jews the avant-garde of modern decline universal, a portent of what was to come if the world succumbed to newfangled notions of absolute time, absolute space, absolute symbolic exchange in the shape of money and mathematics, and the abstractions of modern science. This “regrettable laying-waste of the worlds-as-sensed [that] has arisen from the superstition started by the physicists”38 could be averted if people—or rather, the elites—were to accept his new biology, but while Uexküll could pass on the knowledge of what it means to inhabit and shape one’s own Umwelt next to all the myriads of other human and animal Umwelten, he was not able to impart the experience. That is the business of artists.

Extended discourse, whether in the form of novels or expository treatises, presents the mind with a category of stimuli that can guide thinking though a long, complex, and coherent line of reasoning. Books structure ideas almost uniquely: The vocabulary and thought forms that are commonplace in book-length texts are rare in daily conversations. Books present a much wider range of vocabulary, concepts, and inferences than can be found in our daily banter with friends and family members.

Vasana is determinism that feels like free will. I’m reminded of my friend Jean, whom I’ve known for almost twenty years. Jean considers himself very spiritual and went so far in the early nineties as to walk way from his job with a newspaper in Denver to live in an ashram in western Massachusetts. But he found the atmosphere choking. “They’re all crypto Hindus,” he complained. “They don’t do anything but pray and chant and meditate.” So Jean decided to move on with his life. He’s fallen in love with a couple of women but has never married. He doesn’t like the notion of settling down and tends to move to a new state every four years or so. (He once told me that he counted up and discovered that he’s lived in forty different houses since he was born.) One day Jean called me with a story. He was on a date with a woman who had taken a sudden interest in Sufism, and while they were driving home, she told Jean that according to her Sufi teacher, everyone has a prevailing characteristic. “You mean the thing that is most prominent about them, like being extroverted or introverted?” he asked. “No, not prominent,” she said. “Your prevailing characteristic is hidden. You act on it without seeing that you’re acting on it.” The minute he heard this, Jean became excited. “I looked out the car window, and it hit me,” he said. “I sit on the fence. I am only comfortable if I can have both sides of a situation without committing to either.” All at once a great many pieces fell into place. Jean could see why he went into an ashram but didn’t feel like he was one of the group. He saw why he fell in love with women but always saw their faults. Much more came to light. Jean complains about his family yet never misses a Christmas with them. He considers himself an expert on every subject he’s studied—there have been many—but he doesn’t earn his living pursuing any of them. He is indeed an inveterate fence-sitter. And as his date suggested, Jean had no idea that his Vasana, for that’s what we’re talking about, made him enter into one situation after another without ever falling off the fence. “Just think,” he said with obvious surprise, “the thing that’s the most me is the thing I never saw.” If unconscious tendencies kept working in the dark, they wouldn’t be a problem. The genetic software in a penguin or wildebeest guides it to act without any knowledge that it is behaving much like every other penguin or wildebeest. But human beings, unique among all living creatures, want to break down Vasana. It’s not good enough to be a pawn who thinks he’s a king. We crave the assurance of absolute freedom and its result—a totally open future. Is this reasonable? Is it even possible? In his classic text, the Yoga Sutras, the sage Patanjali informs us that there are three types of Vasana. The kind that drives pleasant behavior he calls white Vasana; the kind that drives unpleasant behavior he calls dark Vasana; the kind that mixes the two he calls mixed Vasana. I would say Jean had mixed Vasana—he liked fence-sitting but he missed the reward of lasting love for another person, a driving aspiration, or a shared vision that would bond him with a community. He displayed the positives and negatives of someone who must keep every option open. The goal of the spiritual aspirant is to wear down Vasana so that clarity can be achieved. In clarity you know that you are not a puppet—you have released yourself from the unconscious drives that once fooled you into thinking that you were acting spontaneously.

Kaleidoscope Yoga: The universal heart and the individual self. We, as humanity, make up together a mosaic of beautiful colors and shapes that can harmoniously play together in endless combinations. We are an ever-changing play of shape and form. A kaleidoscope consists of a tube (or container), mirrors, pieces of glass (or beads or precious stones), sunlight, and someone to turn it and observe and enjoy the forms. Metaphorically, perhaps the sun represents the divine light, or spark of life, within all of us. The mirrors represent our ability to serve as mirrors for one another and each other’s alignment, reflecting sides of ourselves that we may not have been aware of. The tube (or container) is the practice of community yoga. We, as human beings, are the glass, the beads, the precious stones. The facilitator is the person turning the Kaleidoscope, initiating the changing patterns. And the resulting beauty of the shapes? Well, that’s for everyone to enjoy... Coming into a practice and an energy field of community yoga over and over, is a practice of returning, again and again, to the present moment, to the person in front of you, to the people around you, to your body, to others’ bodies, to your energy, to others’ energy, to your breath, to others’ breath. [...] community yoga practice can help us, in a very real, practical, grounded, felt, somatic way, to identify and be in harmony with all that is around us, which includes all of our fellow human beings.
 We are all multiple selves. We are all infinite. We are all universal selves. We are all unique expressions of the universal heart and universal energy. We are all the universal self. We are all one another. And we are all also unique specific individuals. And to the extent that we practice this, somatically, we become more and more comfortable and fluid with this larger, more cosmic, more inter-related reality. We see and feel and breathe ourselves, more and more, as the open movement of energy, as open somatic possibility. As energy and breath. This is one of the many benefits of a community yoga practice. Kaleidoscope shows us, in a very practical way, how to allow universal patterns of wisdom and interconnectedness to filter through us. [...] One of the most interesting paradoxes I have encountered during my involvement with the community yoga project (and it is one that I have felt again and again, too many times to count) is the paradox that many of the most infinite, universal forms have come to me in a place of absolute solitude, silence, deep aloneness or meditation. And, similarly, conversely and complimentarily, (best not to get stuck on the words) I have often found myself in the midst of a huge crowd or group of people of seamlessly flowing forms, and felt simultaneously, in addition to the group energy, the group shape, and the group awareness, myself as a very cleanly and clearly defined, very particular, individual self. These moments and discoveries and journeys of group awareness, in addition to the sense of cosmic expansion, have also clarified more strongly my sense of a very specific, rooted, personal self. The more deeply I dive into the universal heart, the more clearly I see my own place in it. And the more deeply I tune in and connect with my own true personal self, the more open and available I am to a larger, more universal self. We are both, universal heart and universal self. Individual heart and individual self. We are, or have the capacity for, or however you choose to put it, simultaneous layers of awareness. Learning to feel and navigate and mediate between these different kinds and layers of awareness is one of the great joys of Kaleidoscope Community Yoga, and of life in general. Come join us, and see what that feels like, in your body, again and again. From the Preface of Kaleidoscope Community Yoga: The Art of Connecting: The First 108 Poses

The superheroes you have in your mind (idols, icons, elite athletes, billionaires, etc.) are nearly all walking flaws who’ve maximized one or two strengths. Humans are imperfect creatures. You don’t “succeed” because you have no weaknesses; you succeed because you find your unique strengths and focus on developing habits around them. . . . Everyone is fighting a battle [and has fought battles] you know nothing about. The heroes in this book are no different. Everyone struggles.

The modernist reaction to the Enlightenment came in the aftermath of the Industrial Revolution, whose brutalizing effects revealed that modern life had not become as mathematically perfect, or as certain, rational, or enlightened, as advances in the eighteenth century had led people to expect. Truth was not always beautiful, nor was it always readily recognized. It was frequently hidden from view. Moreover, the human mind was governed not only by reason but also by irrational emotion. As astronomy and physics inspired the Enlightenment, so biology inspired Modernism. Darwin’s 1859 book On the Origin of Species introduced the idea that human beings are not created uniquely by an all-powerful God but are biological creatures that evolved from simpler animal ancestors. In his later books, Darwin elaborated on these arguments and pointed out that the primary biological function of any organism is to reproduce itself. Since we evolved from simpler animals, we must have the same instinctual behavior that is evident in other animals. As a result, sex must also be central to human behavior. This new view led to a reexamination in art of the biological nature of human existence, as evident in Édouard Manet’s Déjeuner sur l’Herbe of 1863, perhaps the first truly modernist painting from both a thematic and stylistic point of view. Manet’s painting, at once beautiful and shocking in its depiction, reveals a theme central to the modernist agenda: the complex relationship between the sexes and between fantasy and reality.

There was nothing of interest in the anteroom but a book by Valery, which I began to browse through. Almost at once I came to the following passage, which was heavily underscored: Carried away by his ambition to be unique, guided by his ardor for omnipotence, the man of great mind has gone beyond all creations, all works, even his own lofty designs; while at the same time he has abandoned all tenderness for himself and all preference for his own wishes. In an instant he immolates his individuality. . . To this point its pride has led the mind, and here pride is consumed. . . . [The mind] . . . perceives itself as destitute and bare, reduced to the supreme poverty of being a force without an object. . . . He [the genius] exists without instincts, almost without images; and he no longer has an aim. He resembles nothing. Beside this passage, someone had scrawled in the margin: "The supreme genius has ceased at last to be human.

The city lady appeared for a moment as if she were about to back away; but then she looked out into the crowd where she saw one person indicate his own head with his index finger then slowly revolve the finger. The city lady herself was possessed of physical abnormality. She was double-jointed, and in reply to Birdshot’s traveling pellets, she stuck out her hand and began rapidly revolving her thumb a full three hundred and sixty degrees. In his fascination Birdshot forgot to continue his part of the performance, but continued to stare until the lady brought her own performance to an end, but there in the wet snow, in the cold December night, Birdshot Sprouse experienced a unique kind of communication which he had never felt before with another human being. He had reached out to touch someone and that someone had not turned away, but had reached back.

Each of us is unique. And the concept of most humans is flawed because any attempt to group people into predominant clusters is doomed to failure. The most you can do is identify them according to your own definition. That is simplistic enough that you can decide if someone is ‘good’ or ‘evil,’ or even ‘naughty’ or ‘nice.

On the way to scouting out this building, I was handed a pamphlet in the street which argues that only when each individual human being holds a unique set of beliefs–for example, only one person in the whole world is a French-speaking Alawite Muslim who believes the Flemings were justified in the Route des Larmes but the Poles were right to say the Saxons deliberately starved them in the potato famine and the English were justified in killing Colquhoun’s band in 1834… you get the idea… only then will the mission of Diversitarianism be truly complete and Societism will be completely destroyed.

This book is a tribute to an extraordinary and celestial man who lived his life in service of loving others but ultimately couldn’t love himself. It is also an attempt to honor the spirit and innate beautify of all the dear loved ones we’ve loved and lost to suicide. Let’s remember their unique humanity – their beauty and light, and also their darkness and flaws. They are neither one nor the other; rather, they encompass all aspects, death and love and every nuance of life in between. And through this simple fact of their humanity, they live on.

you may go out of your way to avoid conflict with others because arguments not only leave you feeling upset, but physically sick.

book-loving empaths lose themselves completely within a story and often become firmly attached to their favorite characters.

We are content in our own company, and if someone doesn’t send out the right kind of vibe, we are not interested in wasting our time or theirs!

I am the Author who is anointed to write unique books that touches humanity and humanitarian issues in this world with a wonderful healing that come from God Almighty…In my works; the work of my hands, breathed by the Holy Spirit of a Sovereign God; human beings are healed physically, emotionally, socially, economically, financially, politically…human behaviour is healed and there is goodness…countries are healed and there is world peace, love, unity, friendship and stability…Destiny is defined, distinguished and found for the world that is destined to live in peace, provision, protection and joy and happiness coming from God Almighty…The prophetic message and mercy of God is prevalent and imparted to a person, an entity, a country, a continent, a society, a community…and a group…There is the small picture as well as the big picture, there is the micro as well as the macro for the healing benefit of all mankind. There is that divine connection between God and his people…God and his world he created…God and entities like, schools, the government, publishers, the work place…Countries are healed physically, politically, economically and emotionally from strongholds. God uses the life of a person, an entity, a country and a continent to bring wholesome healing to the entire world. Countries are healed physically, politically, economically and emotionally from strongholds and erroneous attitudes. These are books that cannot be missed or forgotten…These are life giving Hallelujah Holy and Great Books of all times.

We enjoy the unique faculty of being able to act against natural selection. The problem is that, in order to do this, we must actively oppose some of our key genetic traits, surmount our own nature.

At the individual level, humans experience intuition uniquely and in a very personal way. We call on it, listen to it, use it, with widely varied frequency and intensity.

God has designed every component of his creation to display some aspect of his care, and each holds a unique fascination for the human observer. Thus, we can easily engage both young and older minds with some newly discovered feature or fact of nature. If we can make a connection between that discovery and one of God’s attributes or a component of God’s plan to redeem humanity, we will have provided a stronger motivation for people to seriously investigate the book of Scripture.

Human beings are caught in a unique and unavoidable dilemma: on one hand, we have astounding powers of perception, memory, analysis, imagination - and we know it. We each feel our own uniqueness and grandeur; we should be gods. But we can't help noticing that our remarkable powers are attached to a dying animal. (summarizing Becker's writings)

Rather than defending the Gospels against their (self-evident) diversity, we should be asking ourselves why they are different at all. Why are there four versions of Jesus’s life out there? I can think of a few reasons why these differences exist. No one was taking notes as Jesus was talking, and so the stories got jumbled by the time they went from oral to written form. And we humans have faulty memories and “remember” events differently. But I think the main reason they differ so much is this. Each Gospel writer took it upon himself to shape—not simply report—the story of Jesus the way he saw fit, to present Jesus not as an academic exercise in historical accuracy, but as a way of encouraging and strengthening the community for which he was writing. To put it another way, each Gospel is its own unique retelling of the life of Jesus centered on the needs of each writer’s community of faith.

If we are not careful, we can look back on the past and become mired in bitterness and regret.

Some sensitive people and empaths have one or more particularly well-developed senses.

The stronger the emotion felt by the other person, the greater the effect they will have on the empath.

Sometimes even a minor achievement such as lifting a slightly heavier weight at the gym makes me incredibly happy. At the same time, bad news affects me to a far greater extent than it does my partner and friends.

Home is our school of intimacy, where we first learn to be human. Its corners and nooks conceal the sweetness of solitude; its rooms frame our experience of relationship. Its shelter, stability, and security work to concentrate our unique inner sense of self, an identity that imbues our day dreams and night dreams forever. Its hiding places—closets, chests, drawers, locks, and keys—satisfy our need for mystery and independence. Doors—locked, closed, half shut, wide open—trigger our sense of wonder, safety, possibility, and adventure.

God created human beings for procreation (Genesis 1:28). [6] It is not within a person’s power, without God giving a unique gift, to change this creation.

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