Unlikely Source Quotes

Fear and shame are the backbone of my self-control. They are my source of inspiration, my insurance against becoming entirely unacceptable. They help me do the right thing. And I am terrified of what I would be without them. Because I suspect that, left to my own devices, I would completely lose control of my life. I'm still hoping that perhaps someday I'll learn how to use willpower like a real person, but until that very unlikely day, I will confidently battle toward adequacy, wielding my crude skill set of fear and shame.

It's hardly possible to overstate the value, in the present state of human improvement, of placing human beings in contact with other persons dissimilar to themselves, and with modes of thought and action unlike those with which they are familiar. Such communication has always been... one of the primary sources of progress.

Your job then, should you choose to accept it, is to keep searching for the metaphors, rituals and teachers that will help you move ever closer to divinity. The Yogic scriptures say that God responds to the sacred prayers and efforts of human beings in any way whatsoever that mortals choose to worship—just so long as those prayers are sincere. I think you have every right to cherry-pick when it comes to moving your spirit and finding peace in God. I think you are free to search for any metaphor whatsoever which will take you across the worldly divide whenever you need to be transported or comforted. It's nothing to be embarrassed about. It's the history of mankind's search for holiness. If humanity never evolved in its exploration of the divine, a lot of us would still be worshipping golden Egyptian statues of cats. And this evolution of religious thinking does involve a fair bit of cherry-picking. You take whatever works from wherever you can find it, and you keep moving toward the light. The Hopi Indians thought that the world's religions each contained one spiritual thread, and that these threads are always seeking each other, wanting to join. When all the threads are finally woven together they will form a rope that will pull us out of this dark cycle of history and into the next realm. More contemporarily, the Dalai Lama has repeated the same idea, assuring his Western students repeatedly that they needn't become Tibetan Buddhists in order to be his pupils. He welcomes them to take whatever ideas they like out of Tibetan Buddhism and integrate these ideas into their own religious practices. Even in the most unlikely and conservative of places, you can find sometimes this glimmering idea that God might be bigger than our limited religious doctrines have taught us. In 1954, Pope Pius XI, of all people, sent some Vatican delegates on a trip to Libya with these written instructions: "Do NOT think that you are going among Infidels. Muslims attain salvation, too. The ways of Providence are infinite." But doesn't that make sense? That the infinite would be, indeed ... infinite? That even the most holy amongst us would only be able to see scattered pieces of the eternal picture at any given time? And that maybe if we could collect those pieces and compare them, a story about God would begin to emerge that resembles and includes everyone? And isn't our individual longing for transcendence all just part of this larger human search for divinity? Don't we each have the right to not stop seeking until we get as close to the source of wonder as possible? Even if it means coming to India and kissing trees in the moonlight for a while? That's me in the corner, in other words. That's me in the spotlight. Choosing my religion.

Music gives me a sense of self-sufficiency and nourishment. I don’t need anyone or anything. I bathe in it as in amniotic fluid; it surrounds and protects me. It’s also stable, ever-available and something I can control - that is, I can reach for it whenever I want. I can also choose music that reflects my mood, or if I want, helps to soothe it…music-seeking offers excitement and tension that I can immediately resolve and a reward I can immediately attain - unlike other tensions in my life and other desired rewards. Music is a source of beauty and meaning outside myself that I can claim as my own without exploring how, in my life, I keep from directly experiencing those qualities. Addiction, in this sense, is the lazy man’s path to transcendence.

I stand four-square for reason, and object to what seems to me to be irrationality, whatever the source. If you are on my side in this, I must warn you that the army of the night has the advantage of overwhelming numbers, and, by its very nature, is immune to reason, so that it is entirely unlikely that you and I can win out. We will always remain a tiny and probably hopeless minority, but let us never tire of presenting our view, and of fighting the good fight for the right.

They do not learn, fixed in their ways as they are. You are naïve to think otherwise. It’s an illness, Assassin, for which there is but one cure.’ ‘You’re wrong. And that’s why you must be put to rest.’ ‘Am I not unlike those precious books you seek to save? A source of knowledge with which you disagree? Yet you’re rather quick to steal my life.’ ‘A small sacrifice to save many. It is necessary.

Certain kinds of trauma visited on peoples are so deep, so cruel, that unlike money, unlike vengeance, even unlike justice, or rights, or the goodwill of others, only writers can translate such trauma and turn sorrow into meaning, sharpening the moral imagination.

My parents taught me that the provable, tangible, verifiable things were sacred, that sometimes the most astonishing ideas are clearly profound, but when they get labeled as "facts", we lose sight of their beauty. It doesn't have to be this way. Science is the source of so much insight worthy of ecstatic celebration.

Sometimes the best ideas come from the most unlikely sources.

I myself was to experience how easily one is taken in by a lying and censored press and radio in a totalitarian state. Though unlike most Germans I had daily access to foreign newspapers, especially those of London, Paris and Zurich, which arrived the day after publication, and though I listened regularly to the BBC and other foreign broadcasts, my job necessitated the spending of many hours a day in combing the German press, checking the German radio, conferring with Nazi officials and going to party meetings. It was surprising and sometimes consternating to find that notwithstanding the opportunities I had to learn the facts and despite one’s inherent distrust of what one learned from Nazi sources, a steady diet over the years of falsifications and distortions made a certain impression on one’s mind and often misled it. No one who has not lived for years in a totalitarian land can possibly conceive how difficult it is to escape the dread consequences of a regime’s calculated and incessant propaganda. Often in a German home or office or sometimes in a casual conversation with a stranger in a restaurant, a beer hall, a café, I would meet with the most outlandish assertions from seemingly educated and intelligent persons. It was obvious that they were parroting some piece of nonsense they had heard on the radio or read in the newspapers. Sometimes one was tempted to say as much, but on such occasions one was met with such a stare of incredulity, such a shock of silence, as if one had blasphemed the Almighty, that one realized how useless it was even to try to make contact with a mind which had become warped and for whom the facts of life had become what Hitler and Goebbels, with their cynical disregard for truth, said they were.

When he heard laughter, before he could think or feel anything, his heart would already be beating like he’d sprinted twenty yards. As the beating slowly normalized he’d think of how his heart, unlike him, was safely contained, away from the world, behind bone and inside skin, held by muscles and arteries in its place, carefully off-center, as if to artfully assert itself as source and creator, having grown the chest to hide in and to muffle and absorb—and, later, after innovating the brain and face and limbs, to convert into productive behavior—its uncontrollable, indefensible, unexplainable, embarrassing squeezing of itself.

...I love dandelions. They make me feel like sunshine itself, and you will always see some creature resting on an open bloom, if you have a little patience to wait. This vital source for all emerging pollinators is a blast of uplifting yellow to brighten even the greyest of days. It stands tall and proud, unlike all the others opening and swaying in the breeze. The odd one out.

Even as flawed human beings inevitably corrupt and obscure the natural monotheistic order, all hope is not lost. Just as inevitably, prophets emerge to issue bold calls to restore a nurturing relationship with the Divine. As the Qur’an explains, “Humanity was of one faith, then they transgressed against each other, so the Loving Divine sends the prophets as guides” (2:213). The English term “prophet” suggests someone foretelling the future, yet Semitic prophets are more focused on recovering a precious heritage in order to chart a better future. The Nabi, the Semitic term for prophet, describes an unlikely source of water bubbling up in an unexpected location, like a desert spring. The Nabi is rarely a prominent elite, but rather an unlikely leader who selflessly connects with divine truth that inexorably bubbles up inside.

God gave humanity many healing tools, and they exist far beyond circumstances. Some of them are traditionally spiritual: prayer, communion, sanctuary, Scripture. The sacraments have always brought us back home to God. But so many others are tactile, physical, of soil and earth, flesh and blood. Some are covert operators of grace, unlikely sources of joy, like a beautiful piece of art, a song, a perfectly told story around a dinner table, a pool party with friends and margaritas. These also count, they matter, they are to be consumed and enjoyed with gusto, despite suffering, even in the midst of suffering. God gives us both Good News and good times, and neither cancels out the other. What a wonderful world, what a wonderful life, what a wonderful God.

Once someone’s source of motivation is self-actualization, his drive to perform has no limit. Thus, its most important characteristic is that unlike other sources of motivation, which extinguish themselves after the needs are fulfilled, self-actualization continues to motivate people to ever higher levels of performance.

Stephen had been put to sleep in his usual room, far from children and noise, away in that corner of the house which looked down to the orchard and the bowling-green, and in spite of his long absence it was so familiar to him that when he woke at about three he made his way to the window almost as quickly as if dawn had already broken, opened it and walked out onto the balcony. The moon had set: there was barely a star to be seen. The still air was delightfully fresh with falling dew, and a late nightingale, in an indifferent voice, was uttering a routine jug-jug far down in Jack's plantations; closer at hand and more agreeable by far, nightjars churred in the orchard, two of them, or perhaps three, the sound rising and falling, intertwining so that the source could not be made out for sure. There were few birds that he preferred to nightjars, but it was not they that had brought him out of bed: he stood leaning on the balcony rail and presently Jack Aubrey, in a summer-house by the bowling-green, began again, playing very gently in the darkness, improvising wholly for himself, dreaming away on his violin with a mastery that Stephen had never heard equalled, though they had played together for years and years. Like many other sailors Jack Aubrey had long dreamed of lying in his warm bed all night long; yet although he could now do so with a clear conscience he often rose at unChristian hours, particularly if he were moved by strong emotion, and crept from his bedroom in a watch-coat, to walk about the house or into the stables or to pace the bowling-green. Sometimes he took his fiddle with him. He was in fact a better player than Stephen, and now that he was using his precious Guarnieri rather than a robust sea-going fiddle the difference was still more evident: but the Guarnieri did not account for the whole of it, nor anything like. Jack certainly concealed his excellence when they were playing together, keeping to Stephen's mediocre level: this had become perfectly clear when Stephen's hands were at last recovered from the thumb-screws and other implements applied by French counter-intelligence officers in Minorca; but on reflexion Stephen thought it had been the case much earlier, since quite apart from his delicacy at that period, Jack hated showing away. Now, in the warm night, there was no one to be comforted, kept in countenance, no one could scorn him for virtuosity, and he could let himself go entirely; and as the grave and subtle music wound on and on, Stephen once more contemplated on the apparent contradiction between the big, cheerful, florid sea-officer whom most people liked on sight but who would have never been described as subtle or capable of subtlety by any one of them (except perhaps his surviving opponents in battle) and the intricate, reflective music he was now creating. So utterly unlike his limited vocabulary in words, at times verging upon the inarticulate. 'My hands have now regained the moderate ability they possessed before I was captured,' observed Maturin, 'but his have gone on to a point I never thought he could reach: his hands and his mind. I am amazed. In his own way he is the secret man of the world.

God’, by definition, cannot be an extra item in the universe (a very big one) to be known, and so controlled, by human intellect, will, or imagination. God is, rather, that without which there would be nothing at all; God is the source and sustainer of all being, and, as such, the dizzying mystery encountered in the act of contemplation as precisely the ‘blanking’ of the human ambition to knowledge, control, and mastery. To know God is unlike any other knowledge; indeed, it is more truly to be known, and so transformed.

The metaphysical mutation that gave rise to materialism and modern science in turn spawned two great trends: rationalism and individualism. Huxley’s mistake was in having poorly evaluated the balance of power between these two. Specifically, he underestimated the growth of individualism brought about by an increased consciousness of death. Individualism gives rise to freedom, the sense of self, the need to distinguish oneself and to be superior to others. A rational society like the one he describes in Brave New World can defuse the struggle. Economic rivalry—a metaphor for mastery over space—has no more reason to exist in a society of plenty, where the economy is strictly regulated. Sexual rivalry—a metaphor for mastery over time through reproduction—has no more reason to exist in a society where the connection between sex and procreation has been broken. But Huxley forgets about individualism. He doesn’t understand that sex, even stripped of its link with reproduction, still exists—not as a pleasure principle, but as a form of narcissistic differentiation. The same is true of the desire for wealth. Why has the Swedish model of social democracy never triumphed over liberalism? Why has it never been applied to sexual satisfaction? Because the metaphysical mutation brought about by modern science leads to individuation, vanity, malice and desire. Any philosopher, not just Buddhist or Christian, but any philosopher worthy of the name, knows that, in itself, desire—unlike pleasure—is a source of suffering, pain and hatred.

(Unlike many others around this time, Joyce felt no shame about using the term 'middle class'. In the Chalfen lexicon the middle classes were the inheritors of the enlightenment, the creators of the welfare state, the intellectual elite and the source of all culture. Where they got this idea, it's hard to say.)

The sensation wasn't repellent, though she had believed somewhere it would be. Someone had left her with that impression, but, whoever they were, they were wrong. It was ... mesmerizing. She could sense the length of him against her buttocks as well as a kind of heaviness, a substantive presence. He was changing right there under her, growing longer and thicker, information she acquired through the unlikely source of her bum, while he kissed her mouth.

Now: unlike ourselves, the Father of Jesus loves men and women, not for what He finds in them, but for what lies within Himself. It is not because men and women are good that He loves them, nor only good men and women that He loves. It is because He is so unutterably good that He loves all persons, good and evil. ... He loves the loveless, the unloving, the unlovable. He does not detect what is congenial, appealing, attractive, and respond to it with His favor. In fact, He does not respond at all. The Father of Jesus is a source. He acts; He does not react. He initiates love. He is love without motive.

It is no surprise that the only woman in antiquity who could be the subject of a full-length biography is Cleopatra. Yet, unlike Alexander, whom she rivals as the theme of romance and legend, Cleopatra is known to us through overwhelmingly hostile sources. The reward of the ‘good’ woman in Rome was likely to be praise in stereotyped phrases; in Athens she won oblivion.

The Allatians believe that they have a writing system superior to all others. Unlike books written in alphabets, syllabaries, or logograms, an Allatian book captures not only words, but also the writer’s tone, voice, inflection, emphasis, intonation, rhythm. It is simultaneously a score and a recording. A speech sounds like a speech, a lament a lament, and a story re-creates perfectly the teller’s breathless excitement. For the Allatians, reading is literally hearing the voice of the past. But there is a cost to the beauty of the Allatian book. Because the act of reading requires physical contact with the soft, malleable surface, each time a text is read, it is also damaged and some aspects of the original irretrievably lost. Copies made of more durable materials inevitably fail to capture all the subtleties of the writer’s voice, and are thus shunned. In order to preserve their literary heritage, the Allatians have to lock away their most precious manuscripts in forbidding libraries where few are granted access. Ironically, the most important and beautiful works of Allatian writers are rarely read, but are known only through interpretations made by scribes who attempt to reconstruct the original in new books after hearing the source read at special ceremonies.

Growing up in our home, there was no conflict between science and spirituality. My parents taught me that nature as revealed by science was a source of great, stirring pleasure. Logic, evidence, and proof did not detract from the feeling that something was transcendent—quite the opposite. It was the source of its magnificence.

But at that moment—the moment of realization that life as I’d been living it would have to end—I felt devastation unlike any I’d ever known. The barrenness was indescribable. The emptiness that opened up in me seemed to stretch on forever; I could see no end to it, could find no source of comfort in it, could not imagine any way out.

Analogising architecture with ethics helps us to discern that there is unlikely ever to be a single source of beauty in a building, just as no one quality can ever underpin excellence in a person.

By the way, I’ve been meaning to ask: Why do you think so many people believe in texts written thousands of years ago? And why does it seem the more supernatural, unprovable, improbable, and ancient the source of these texts, the more people believe them?” “Humans need reassurance,” Wakely wrote back. “They need to know others survived the hard times. And, unlike other species, which do a better job of learning from their mistakes, humans require constant threats and reminders to be nice. You know how we say, ‘People never learn?’ It’s because they never do. But religious texts try to keep them on track.

As the spectacular triumphs of technology mounted, something else was happening: old sources of belief came under siege. Nietzsche announced that God was dead. Darwin didn’t go as far but did make it clear that, if we were children of God, we had come to be so through a much longer and less dignified route than we had imagined, and that in the process we had picked up some strange and unseemly relatives. Marx argued that history had its own agenda and was taking us where it must, irrespective of our wishes. Freud taught that we had no understanding of our deepest needs and could not trust our traditional ways of reasoning to uncover them. John Watson, the founder of behaviorism, showed that free will was an illusion and that our behavior, in the end, was not unlike that of pigeons. And Einstein and his colleagues told us that there were no absolute means of judging anything in any case, that everything was relative. The thrust of a century of scholarship had the effect of making us lose confidence in our belief systems and therefore in ourselves. Amid the conceptual debris, there remained one sure thing to believe in—technology.

Very little trade has moved between China and India over the centuries, and that is unlikely to change soon. Of course the border is really the Tibetan–Indian border – and that is precisely why China has always wanted to control it. This is the geopolitics of fear. If China did not control Tibet, it would always be possible that India might attempt to do so. This would give India the commanding heights of the Tibetan Plateau and a base from which to push into the Chinese heartland, as well as control of the Tibetan sources of three of China’s great rivers, the Yellow, Yangtze and Mekong, which is why Tibet is known as ‘China’s Water Tower’. China, a country with approximately the same volume of water usage as the USA, but with a population five times as large, will clearly not allow that. It matters not whether India wants to cut off China’s river supply, only that it would have the power to do so. For centuries China has tried to ensure that it could never happen.

Henry yearned to instill in the students a delight in knowledge as much as he wanted to drill them in a particular subject. Vividly he explained one of his favorite themes, the seasons—their source in the tilt and rotation of the Earth and its revolution around the sun, their relationship to the changing lives of animals and people throughout the year, their parade of strikingly different forms of beauty. Such talks made learning seem central to the enjoyment of life rather than some kind of adornment—and, Henry hoped, it set a tone for the school day. Henry

Unlike their heathen neighbors, the Jews do not have a multiplicity of temples scattered across the land. There is only one cultic center, one unique source for the divine presence, one singular place and no other where a Jew can commune with the living God. Judea is, for all intents and purposes, a temple-state. The very term “theocracy” was coined specifically to describe Jerusalem. “Some people have entrusted the supreme political powers to monarchies,” wrote the first-century Jewish historian Flavius Josephus, “others to oligarchies, yet others to the masses [democracy]. Our lawgiver [God], however, was attracted by none of these forms of polity, but gave to his constitution the form of what—if a forced expression be permitted—may be termed a ‘theocracy’ [theokratia], placing all sovereignty and authority in the hands of God.” Think

The only way to truly stop a pandemic, it has been suggested, is to stamp it out at its source.2380 Once it starts, as noted the editorial board of the journal of the Canadian Medical Association, “School closure, quarantine, travel restrictions and so on are unlikely to be more effective than a garden hose in a forest fire.

Importantly, Haemophilus are what are called fastidious bacteria, meaning they need an iron source to grow, and unlike most other bacteria, they usually get it from the hemoglobin in our blood to which iron is bonded (giving blood its red color). Protecting the blood cells through the use of something like sida is crucial in treating this kind of infection.

Unlike Descartes, who had proved the existence of the self, God and the natural world in that order, Newton began with an attempt to explain the physical universe, with God as an essential part of the system. In Newton’s physics, nature was entirely passive: God was the sole source of activity. Thus, as in Aristotle, God was simply a continuation of the natural, physical order.

Once we give ourselves permission to open up and play with lots of potential ideas and possibilities, creativity rewards us, enabling us to spot opportunities in unlikely places. It means we can sense when to take a chance and when to question or pursue something. It helps us hone a strong intuition, giving us the flexibility to recognize possibilities that might bypass us otherwise.

Over the seven years that I chipped away at this topic, I found hoarding to be a historically intricate lattice of worry about the unsuitable roles that household furnishings, mass-produced whatnots, curiosa, keepsakes, and clutter play in our daily lives. The majority of these apprehensions over the stuff of normal life originated in the twentieth century, and they are not so far removed from other cultural anxieties. As much as a hoard might be about depression and impulsivity and loss and misplaced stacks of paper, it is also about fears of working-class blacks in 1930s Harlem, post-1960s New Christian Right literatures, and emerging models of appropriate aging in the 1940s and 1950s. Though neglected in the current rhetoric of chronic savers, these unlikely sources each fed into definitions of HD.

voracious reader, and it dawned on her that a corporate job in Tampa or Jacksonville was not, in fact, the be-all and end-all. Something lay beyond that point. Florence had haunted the library, desperate for glimpses of lives unlike her own. She had a penchant for stories about glamorous, doomed women like Anna Karenina and Isabel Archer. Soon, however, her fascination shifted from the women in the stories to the women who wrote them. She devoured the diaries of Sylvia Plath and Virginia Woolf, who were far more glamorous and doomed than any of their characters. But without a doubt, Florence’s Bible was Slouching Towards Bethlehem. Admittedly, she spent more time scrolling through photos of Joan Didion in her sunglasses and Corvette Stingray than actually reading her, but the lesson stuck. All she had to do was become a writer, and her alienation would magically transform into evidence of brilliance rather than a source of shame. When she looked into the future, she saw herself at a beautiful desk next to a window, typing her next great book. She could never quite see the words on the screen, but she knew they were brilliant and would prove once and for all that she was special. Everyone would know the name Florence Darrow. And who’d trade that for a condo?

By digging up the buried tradition of women scholars, Akram has prepared the ground for radical social change. For Muslims, the Islamic past is not just a source of interest for historians but a blueprint for the present. Precedent, not innovation guides the devout on how to live and behave. So Akram's discovery of these women scholars isn't simply an interesting bit of long-buried history, but a quietly eloquent argument for changing the status quo.

There is absolutely nothing divine about the Shariah and in no way can it possibly be considered fixed and infallible. The argument that the Shariah derives its divine nature from its first and primary source, the Quran, falls flat when one recognizes that the Quran, unlike the Torah, is not a book of laws. The Quran is God’s direct self-revelation to humanity. Certainly, it contains the moral framework for living a holy and righteous life as a Muslim. But it was never meant to function as a legal code, which is precisely why scholars had to rely so heavily on extra-Quranic sources like ijma (consensus), qiyas (analogy), istislah (which refers to the common good of the people), and ijtihad (independent juristic reasoning)—all of them, by definition, reliant on human judgment and historical context—in order to construct the Shariah in the first place. To say the Shariah is divine because the Quran is divine is akin to arguing that water and wine are the same, since water is a primary ingredient in wine.

In any case, Klossowski, mentioned again during Acéphale's sessional meeting of 25 July 1938, would later return to his opposition between Nietzsche and Bataille in a lecture given in 1941 at the end of a retreat in a Dominican monastery, 'Le Corps du néant', later printed in the first edition of his book Sade my Neighbour (1947) and which Bataille later told him he 'does not like'. Here Klossowski recapitulated the two stages in the evolution of Nietzsche's thought outlined in Löwith's essay 'Nietzsche and the doctrine of the Eternal Return', which he had reviewed in Acéphale 2: 1. Liberation from the Christian YOU MUST to achieve the I WANT of supra-nihilism; 2. Liberation from the I WANT to attain the I AM of superhumanity in the eternal return. It is precisely in this 'cyclical movement', according to Klossowski, that man 'takes on the immeasurable responsibility of the death of God'. Furthermore, he associates Bataille's negation of God with the negation of utility upon which the notion of expenditure was founded, and hence the source of his 'absolute political nihilism'. His conclusion, however, was a little more ambiguous: 'In his desire to relive the Nietzschean experience of the death of God [...] he did not have the privilege [...] of suffering Nietzsche's punishment: the delirium that transfigures the executioner into a victim [...] To be guilty or not to be, that is his dilemma. His acephality expresses only the unease of a guilt in which conscience has become alienated because he has put faith to sleep: and this is to experience God in the manner of demons, as St. Augustine said'. Unlike Nietzsche. who 'accused himself' of causing the death of God 'in the name of all men' and paid for his guilt with madness, unlike Kirillov, the nihilist in Dostoyevsky's Demons who chose to commit suicide so as to kill men's fear of death and thus kill God himself, Bataille shows us this frightful torment of not being able to make his guilt real and so attain that state of responsibility that gives knowledge of the path to absolution.

One can distinguish several types of inspiration, which intergrade, as all things do in this fluid and interesting world of ours, while yielding gracefully to a semblance of classification. A prefatory glow, not unlike some benign variety of the aura before an epileptic attack, is something the artist learns to perceive very early in life. This feeling of tickly well-being branches through him like the red and the blue in the picture of a skinned man under Circulation. As it spreads, it banishes all awareness of physical discomfort — youth’s toothache as well as the neuralgia of old age. The beauty of it is that, while completely intelligible (as if it were connected with a known gland or led to an expected climax), it has neither source nor object. It expands, glows, and subsides without revealing its secret. In the meantime, however, a window has opened, an auroral wind has blown, every exposed nerve has tingled. Presently all dissolves: the familiar worries are back and the eyebrow redescribes its arc of pain; but the artist knows he is ready.

There were, however, major differences between the respective upsurges of cooperativism in the 1880s and the 1960s, centered around the fact that the earlier one was part of a broad-based labor movement, unlike the later. Thus, the skilled and semi-skilled cooperators during the 1870s and 1880s explicitly used cooperatives as a way to guarantee employment, and arguably they were more ambitious, with their revolutionary hopes for a cooperative commonwealth. Their ideology, of course, was not the educated middle-class countercultural and anti-authoritarian one of the 1960s’ youth movements but “laborist,” “producerist,” devoted to the Jeffersonian ideal of a republic of free laborers, mostly artisans and craftsmen. Some scholars have argued that this fact proves the Knights of Labor were “backward-looking” rather than truly revolutionary—that the future lay in mass production, not skilled labor or artisanry168—but this criticism seems partly off the mark. It is true that the Knights were hostile to mechanization, just as workers have been in the era of the AFL-CIO, because in both cases it threatened to put them out of a job or to result in the lowering of wages and the deskilling of work. If this aversion to the degradation and mechanization of work is reactionary, so be it. But it is also a source of such revolutionary demands as democratization of production relations, cooperative organization of the economy, public ownership of industry, destruction of the capitalist class and its frequent tool the state, and other hopes cherished by millions of workers in the late nineteenth century.

I told mom that she was confusing happiness with pleasure. That's common today. A trip to the video arcade may be a source of pleasure, but it will not give lasting and enduring happiness. This mother's son derives pleasure from playing video games, but playing video games in an online world is unlikely to be a source of real fulfillment. The pleasure derived from a video game may last for weeks or even months. But it will not last many years, in my firsthand observation Of many young men over the past two decades. The boy either moves on to something else, or the happiness undergoes a silent and malignant transformation into addiction. The hallmark of addiction is decreasing pleasure over time. Tolerance develops. Playing the game becomes compulsive, almost involuntary. It no longer gives the thrill and pleasure it once did. But the addict can no longer find pleasure in anything else. Pleasure is not the same thing as happiness. The gratification Of desire yields pleasure, not lasting happiness. Happiness comes from fulfillment, from living up to your potential, which means more than playing online video games.

Consider the fact that we care deeply about what happens to the world after we die. If self-interests were the primary source of meaning in life, then it wouldn’t matter to people if an hour after their death everyone they know were to be wiped from the face of the earth. Yet, it matters greatly to most people. We feel that such an occurrence would make our lives meaningless. The only way death is not meaningless is to see yourself as part of something greater; a family, a community, a society. If you don’t, mortality is only a horror, but if you do, it is not. Loyalty, said Royce, solves the paradox of our ordinary existence, by showing us outside of ourselves the cause which is to be served, and inside of ourselves, the will which delights to do this service, and is not thwarted, but enriched and expressed in such service… Above the level of self-actualization in Maslow’s hierarchy of needs, they suggest the existence in people of a transcendent desire to see and help other beings achieve their potential. As our time winds down, we all seek comfort in simple pleasures; companionship, everyday routines, the taste of good food, the warmth of sunlight on our faces. We become less interested in the awards of achieving and accumulating and more interested in the rewards of simply being. Yet, while we may feel less ambitious, we also have become concerned for our legacy, and we have a deep need to identify purposes outside ourselves that make living feel meaningful and worthwhile. In the end, people don’t view their life as merely the average of all of its moments, which after all is mostly nothing much, plus some sleep. For human beings, life is meaningful because it is a story. A story has a sense of a whole, and its arc is determined by the significant moments; the ones where something happens. Measurements of people’s minute by minute levels of pleasure and pain miss this fundamental aspect of human existence. A seemingly happy life may be empty. A seemingly difficult life may be devoted to a great cause. We have purposes larger than ourselves. Unlike your experiencing self, which is absorbed in the moment, your remembering self is attempting to recognize not only the peaks of joy and valleys of misery, but also how the story works out as a whole. That is profoundly affected by how things ultimately turn out.

According to Shaivism, anupaya may also be reached by entering into the infinite blissfulness of the Self through the powerful experiences of sensual pleasures. This practice is designed to help the practitioner reach the highest levels by accelerating their progress through the sakta and sambhava upayas. These carefully guarded doctrines of Tantric sadhana are the basis for certain practices, like the use of the five makaras (hrdaya) mentioned earlier. The experience of a powerful sensual pleasure quickly removes a person’s dullness or indifference. It awakens in them the hidden nature and source of blissfulness and starts its inner vibration. Abhinavagupta says that only those people who are awakened to their own inner vitality can truly be said to have a heart (hrdaya). They are known as sahrdaya (connoisseurs). Those uninfluenced by this type of experiences are said to be heartless. In his words: “It is explained thus—The heart of a person, shedding of its attitude of indifference while listening to the sweet sounds of a song or while feeling the delightful touch of something like sandalpaste, immediately starts a wonderful vibratory movement. (This) is called ananda-sakti and because of its presence the person concerned is considered to have a heart (in their body) (Tantraloka, III.209-10). People who do not become one (with such blissful experiences), and who do not feel their physical body being merged into it, are said to be heartless because their consciousness itself remains immersed (in the gross body) (ibid., III.24).” The philosopher Jayaratha addresses this topic as well when he quotes a verse from a work by an author named Parasastabhutipada: “The worship to be performed by advanced aspirants consists of strengthening their position in the basic state of (infinite and blissful pure consciousness), on the occasions of the experiences of all such delightful objects which are to be seen here as having sweet and beautiful forms (Tantraloka, II.219).” These authors are pointing out that if people participate in pleasurable experiences with that special sharp alertness known as avadhana, they will become oblivious to the limitations of their usual body-consciousness and their pure consciousness will be fully illumined. According to Vijnanabhairava: “A Shiva yogin, having directed his attention to the inner bliss which arises on the occasion of some immense joy, or on seeing a close relative after a long time, should immerse his mind in that bliss and become one with it (Vijnanabhairava, 71). A yogin should fix his mind on each phenomenon which brings satisfaction (because) his own state of infinite bliss arises therein (ibid., 74).” In summary, Kashmir Shaivism is a philosophy that embraces life in its totality. Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual or contaminated. On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism. In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. — B. N. Pandit, Specific Principles of Kashmir Shaivism (3rd ed., 2008), p. 124–125.

The promise of Plath's work was that a woman could de-fang the charges of hysteria by owning them. Unlike Solanas, who seemingly never saw herself as flawed or sick, or Wollstonecraft and Bronte, who swept their flaws under the carpet so as not to compromise themselves, or even Jacobs, who was honest, but played a delicate game of apologizing for "sins" that were not her fault so as to reach her audience, Plath took her own flaws as her subject, and thereby made them the source of her authority. By detailing her own overabundant inner life, no matter how huge and frightening it was -- her sexuality, her suicidality, her broken relationships, her anger at the world or at men -- she could, in some crucial way, own that part of her story, simply because she chose to tell it. And, if she could do this, other women could do it, too.

Support for Miller’s concerns came from an unlikely source in the person of Matt Taibbi, a veteran journalist who had written two best-selling anti-Trump books. In an article published five days after Miller’s interview and titled “We’re in a Permanent Coup,” he warned of the threat to America’s democratic order posed by the deep-state conspiracy: “The Trump presidency is the first to reveal a full-blown schism between the intelligence community and the White House. Senior figures in the CIA, NSA, FBI and other agencies made an open break from their would-be boss before Trump’s inauguration, commencing a public war of leaks that has not stopped. “My discomfort in the last few years, first with Russiagate and now with Ukrainegate and impeachment, stems from the belief that the people pushing hardest for Trump’s early removal are more dangerous than Trump. Many Americans don’t see this because they’re not used to waking up in a country where you’re not sure who the president will be by nightfall. They don’t understand that this predicament is worse than having a bad president.”213 This warning from Taibbi was echoed by another liberal critic of Trump—Harvard law professor Alan Dershowitz. In a talk show appearance on New York’s AM 970 radio on Sunday, November 10, 2019, Dershowitz said, “Whether you’re a Democrat or a Republican, whether you’re from New York or the middle of the country, you should be frightened by efforts to try to create crimes out of nothing. . . . It reminds me of what Lavrentiy Beria, the head of the KGB, said to Stalin. He said, ‘Show me the man, and I’ll find you the crime,’ by which he really meant, ‘I’ll make up the crime.’ And so the Democrats are now making up crimes.

cryptocurrencies such as Bitcoin and anonymous online markets such as the Silk Road. Digital cryptocurrencies provide an individual with an array of benefits unlike anything the market actor has ever experienced. They provide a means by which one may transfer wealth securely, anonymously, and with virtually zero transaction costs. Naturally, this allows one to safely avoid taxes in the course of a transaction as there is no means by which said transaction may be traced backed to him. More importantly however, the use of such digital currencies normalizes the idea of using private currencies to the general public. The State's status as the sole producer of money is one of its greatest sources of legitimacy and power; thus, the proliferation and expanding use of private currencies constitute effective means by which State rule may be peacefully undermined.

To counter all these biases, both in my readers, and in myself, I try to move my estimates in the following directions. I try to be less confident, to expect typical outcomes to be more ordinary, but also to expect more deviations from typical outcomes. I try to rely more on ordinary methods, sources, and assumptions, and also more on statistics or related systems and events. I expect bigger deviations from traditional images of the future, but also rely less on strange, exotic, unlikely-seeming, and hypothetical possibilities. Looking backward, future folk should see their world as changing less from their past than we might see looking forward. Seen up close and honestly, I expect the future usually to look like most places: mundane, uninspiring, and morally ambiguous, with grand hopes and justifications often masking lives of quiet desperation. Of course, lives of quiet desperation can still be worth living.

Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect to be removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

So it came to pass that humans are forever conflicted by their prehistory of multilevel selection. They are suspended in unstable and constantly changing positions between the two extreme forces that created us. We are unlikely to yield completely to either force as the ideal solution to our social and political turmoil. To give in completely to the instinctual urgings born from individual selection would be to dissolve society. At the opposite extreme, to surrender to the urgings born from group selection would turn us into angelic robots--the outsized equivalent of ants. The external conflict is not God's test of humanity. It is not a machination of Satan. It is just the way things worked out. The conflict might be the only way in the entire Universe that human-level intelligence and social organization can evolve. We will find a way eventually to live with our inborn turmoil, and perhaps find pleasure in viewing it as the primary source of our creativity.

the sociologist Sun Liping from Beijing’s Tsinghua University identified three techniques for “mind control.”33 One central technique is the control of news sources: “The meal you cook can never be better than the rice you cook it with.” The system successfully blocks information from outside and replaces it with “patriotic education.” Hence, for example, the ubiquitous narrative in which China’s “special national circumstances” have made the country into a unique place unlike anywhere else in the world, and which requires the Party to rule in the precise way China’s subjects are currently experiencing. Second, the system starts building the parameters for your thought when you’re very young, changing the way in which you ask questions and steering you into predetermined channels. Once you have swallowed and internalized what the Party has fed you, says Sun Liping, you can’t even ask certain questions: they lie outside your realm of experience and powers of imagination. And third, the system inspires the kind of fear that suppresses awkward questions: “If you don’t swallow all this, you’ll be punished.

As their white blood cell counts collapsed, infection crawled across the skin of the young operators and firemen: Thick black blisters of herpes simplex encrusted their lips and the inside of their mouths. Candida rendered their gums red and lacy, and the skin peeled back, leaving them the color of raw meat. Painful ulcers developed on their arms, legs, and torsos, where they had been burned by beta particles. Unlike thermal burns caused by heat alone, which heal slowly over time, radiation burns grow gradually worse—so their external beta burns expanded outward in waves from wherever radioactive material had touched them and ate into the tissue below. The men’s body hair and eyebrows fell out, and their skin darkened—first red, then purple, before finally it became a papery brown-black and curled away in sheets. Inside their bodies, the gamma radiation ate away the lining of their intestines and corroded their lungs. Anatoly Kurguz, who had fought to close the airlock door to the reactor hall in the moments after the explosion and was enveloped in steam and dust, had so much cesium inside his body that he became a dangerous source of radiation. He

I have never ceased to be fascinated by feminine beauty. In a man, beauty, if it exists, is usually simple; a complete harmony of physical qualities and behaviour all acting together as a whole. The slightest flaw causes it to disappear. In women, beauty is more complex. Often, in my experience, the impression of beauty is created by a single aspect of a woman and from that aspect beauty appears to spread outward through every part of them, rendering them beautiful in their entirety. Sometimes such beauty comes from a smile. Sometimes from a lovely pair of eyes. Sometimes from an attitude, or a form of movement, or a sentiment of goodness or happiness which reveals itself in a single expression. Sometimes it is the curve of a body from which beauty spreads, sometimes a tone of skin, or a river of glossy hair that catches the light and seems to shine like silk. Yet were that aspect removed and not replaced by something else, so too would the beauty it had brought to light disappear. Less often, beauty comes from several sources in the same person, all working together to increase the impression of overall beauty. If one of these aspects were to disappear, unlike a man, the woman would remain beautiful, though changed.

Why do you think so many people believe in texts written thousands of years ago? And why does it seem the more supernatural, unprovable, improbable, and ancient the source of these texts, the more people believe them?” “Humans need reassurance,” Wakely wrote back. “They need to know others survived the hard times. And, unlike other species, which do a better job of learning from their mistakes, humans require constant threats and reminders to be nice. You know how we say, ‘People never learn?’ It’s because they never do. But religious texts try to keep them on track.” “But isn’t there more solace in science?” Calvin responded. “In things we can prove and therefore work to improve? I just don’t understand how anyone thinks anything written ages ago by drunk people is even remotely believable. And I’m not making a moral judgment here: those people had to drink, the water was bad. Still, I ask myself how their wild stories—bushes burning, bread dropping from heaven—seem reasonable, especially when compared to evidence-based science. There isn’t a person alive who would opt for Rasputin’s bloodletting techniques over the cutting-edge therapies at Sloan Kettering. And yet so many insist we believe these stories and then have the audacity to insist others believe them, too.

Monoïmos … thinks that there is some such Man as Oceanus, of whom the poet speaks somewhat as follows: Oceanus, the origin of gods and of men.134 Putting this into other words, he says that the Man is All, the source of the universe, unbegotten, incorruptible, everlasting; and that there is a Son of the aforesaid Man, who is begotten and capable of suffering, and whose birth is outside time, neither willed nor predetermined … This Man is a single Monad, uncompounded [and] indivisible, [yet] compounded [and] divisible; loving and at peace with all things [yet] warring with all things and at war with itself in all things; unlike and like [itself], as it were a musical harmony containing all things … showing forth all things and giving birth to all things. It is its own mother, its own father, the two immortal names. The emblem of the perfect Man, says Monoïmos, is the jot or tittle.135 This one tittle is the uncompounded, simple, unmixed Monad, having its composition from nothing whatsoever, yet composed of many forms, of many parts. That single, indivisible jot is the many-faced, thousand-eyed and thousand-named, the jot of the iota. This is the emblem of that perfect and indivisible Man. … The Son of the Man is the one iota, the one jot flowing from on high, full and filling all things, containing in himself everything that is in the Man, the Father of the Son of Man.136

The history of another country, one Americans don’t much like comparing themselves with, illustrates the grave dangers of yoking political ideology to dubious science. In the 1930s under Joseph Stalin, the quack “scientist” Trofim Lysenko, who promoted himself through party newspapers rather than rigorous experiments, rose to prominence and took control of Soviet biological, medical, and agricultural research for several decades. Lysenko used his power to prosecute an ideologically driven crusade against the theory of genetics, which he denounced as a bourgeois affront to socialism. In short, his political presuppositions led him to embrace bogus scientific claims. In the purges that followed, many of Lysenko’s scientist critics lost their jobs and suffered imprisonment and even execution. By 1948 Lysenko had convinced Stalin to ban the study of genetics. Soviet science suffered immeasurable damage from the machinations of Lysenko and his henchmen, and the term “Lysenkoism” has since come to signify the suppression of, or refusal to acknowledge, science for ideological reasons. In a democracy like our own, Lysenkoism is unlikely to take such a menacing, totalitarian form. Nevertheless, the threat we face from conservative abuse of science—to informed policymaking, to democratic discourse, and to knowledge itself—is palpably real. And as the modern Right and the Bush administration flex their muscles and continue to battle against reliable, mainstream conclusions and sources of information, this threat is growing.

As I understand things,’ Cotillion replied, ‘once these dragons did what K’rul asked of them, they were compelled to return to Starvald Demelain. As the sources of sorcery, they could not be permitted to interfere or remain active across the realms, lest sorcery cease to be predictable, which in turn would feed Chaos – the eternal enemy in this grand scheme. But the Soletaken proved a problem. They possessed the blood of Tiam, and with it the vast power of the Eleint. Yet, they could travel as they pleased. They could interfere, and they did. For obvious reasons. Scabandari was originally Edur, and so he became their champion—’ ‘After murdering the royal line of the Edur!’ Eloth said in a hiss. ‘After spilling draconean blood in the heart of Kurald Emurlahn! After opening the first, fatal wound upon that warren! What did he think gates were?’ ‘The Tiste Andii for Anomandaris,’ Cotillion continued. ‘Tiste Liosan for Osserc. The T’lan Imass for Olar Ethil. These connections and the loyalties born of them are obvious. Draconus is more of a mystery, of course, since he has been gone a long time—’ ‘The most reviled of them all!’ Eloth shrieked, the voice filling Cotillion’s skull so that he winced. Stepping back, he raised a hand. ‘Spare me, please. I am not really interested in all that, to be honest. Apart from discovering if there was enmity between Eleint and Soletaken. It seems there is, with the possible exception of Silanah—’ ‘Seduced by Anomandaris’s charms,’ snapped Eloth. ‘And Olar Ethil’s endless pleadings…’ ‘To bring fire to the world of the Imass,’ Cotillion said. ‘For that is her aspect, is it not? Thyr?’ Ampelas observed, ‘He is not so uncomprehending as you believed, Kalse.’ ‘Then again,’ Cotillion continued, ‘you too claim Thyr, Eloth. Ah, that was clever of K’rul, forcing you to share power.’ ‘Unlike Tiam,’ Ampelas said, ‘when we’re killed we stay dead.

The difference between passion and addiction is that between a divine spark and a flame that incinerates. Passion is divine fire: it enlivens and makes holy; it gives light and yields inspiration. Passion is generous because it’s not ego-driven; addiction is self-centred. Passion gives and enriches; addiction is a thief. Passion is a source of truth and enlightenment; addictive behaviours lead you into darkness. You’re more alive when you are passionate, and you triumph whether or not you attain your goal. But an addiction requires a specific outcome that feeds the ego; without that outcome, the ego feels empty and deprived. A consuming passion that you are helpless to resist, no matter what the consequences, is an addiction. You may even devote your entire life to a passion, but if it’s truly a passion and not an addiction, you’ll do so with freedom, joy and a full assertion of your truest self and values. In addiction, there’s no joy, freedom or assertion. The addict lurks shame-faced in the shadowy corners of her own existence. I glimpse shame in the eyes of my addicted patients in the Downtown Eastside and, in their shame, I see mirrored my own. Addiction is passion’s dark simulacrum and, to the naïve observer, its perfect mimic. It resembles passion in its urgency and in the promise of fulfillment, but its gifts are illusory. It’s a black hole. The more you offer it, the more it demands. Unlike passion, its alchemy does not create new elements from old. It only degrades what it touches and turns it into something less, something cheaper. Am I happier after one of my self-indulgent sprees? Like a miser, in my mind I recount and catalogue my recent purchases — a furtive Scrooge, hunched over and rubbing his hands together with acquisitive glee, his heart growing ever colder. In the wake of a buying binge, I am not a satisfied man. Addiction is centrifugal. It sucks energy from you, creating a vacuum of inertia. A passion energizes you and enriches your relationships. It empowers you and gives strength to others. Passion creates; addiction consumes — first the self and then the others within its orbit.

We may need to consider a little abstinence from our automatic, reflexive responses of being helpful to others. For some of us, doing this may feel very threatening; to identify our addictions of helpfulness is to challenge the ways we habitually express love – it comes close to challenging our love itself. . . . Let us go back for a moment and look at that tiny, perhaps almost nonexistent space between feeling a person’s pain and doing something in response to it. It is not easy to just be with the pain of another, to feel it as your own. No wonder we are likely to jump into our habitual responses so quickly. As soon as we start doing something for or to the suffering person, we can minimize the bare agony of feeling that person’s pain. It is like that everywhere; our addicted doings act as minor anaesthesia. . . . Sometimes, perhaps often, taking the space will feel like an absence of response. We may fear the person will think we don’t care because we are not immediately hopping like popcorn to do something helpful. And sometimes the response that is authentically invited will never appear overtly helpful. Perhaps we are just invited to pray, silently in the background, or just to be present without saying a word or offering even a touch. Sometimes love even invites us to leave a person alone. Such responses are not too good for our egos; the suffering person is unlikely to come and thank us for our lack of involvement. But love does not ask for credit, nor does it permit ego-gratification as the motive for response. Authentic loving responsiveness calls for a kind of fasting from being helpful. Real helpfulness requires a relinquishment of our caretaking reflexes. It demands not only that we stay present with the un-anaesthetized pain of the person or situation, but that we also risk appearing to be uncaring. It further asks us to be unknowing. Right there in the centre of a situation that screams for action, we must admit that we really don’t know what to do. Finally, it invites us to turn our consciousness toward the exact point where our hearts are already looking: to the source of love. There, and only there, is the wellspring of authentic responsiveness found.

regarding the reality of God, one must recall that what one is seeking is a particular experience, one wholly unlike an encounter with some mere finite object of cognition or some particular thing that might be found among other things. One is seeking an ever deeper communion with a reality that at once exceeds and underlies all other experiences. If one could sort through all the physical objects and events constituting the universe, one might come across any number of gods (you never know), but one will never find God. And yet one is placed in the presence of God in every moment, and can find him even in the depth of the mind’s own act of seeking. As the source, ground, and end of being and consciousness, God can be known as God only insofar as the mind rises from beings to being, and withdraws from the objects of consciousness toward the wellsprings of consciousness itself, and learns to see nature not as a closed system of material forces but in light of those ultimate ends that open the mind and being each to the other.

In the past, the states best able to manage events beyond their borders have been those best able to avoid the temptation to overreach. Great powers remain great in large measure because they posses wisdom to temper active involvement in foreign interventions - to remain within the limits of a national strategy that balances ambition with military resources. The first principle of the strategic art states simply that the greatest weight of resources be devoted to safeguarding the most vital interests of the state. If a vital interest is threatened, the survival of the state is threatened. Generally, the most vital interest of a liberal democracy include, first and foremost, preservation of the territorial integrity of the state. The example of the attacks on New York and Washington should send a message to those of similar ambitions that the surest way to focus the wrath of the American people against them would be to strike this country within its borders again. The second strategic priority is the protection of the national economic welfare by ensuring free and open access to markets for vital materials and finished goods. Other important but less vital interests should be defended by the threat of force only as military resources permit. Outside the limits of U.S. territory, the strategic problem defining the geographic limits of U.S. vital interests becomes complex. While the United States may have some interests in every corner of the world, there are certain regions where its strategic interests, both economic and cultural, are concentrated and potentially threatened. These vital strategic "centers of gravity" encompass in the first instance those geographic areas essential to maintaining access to open markets and sources of raw material, principally oil. Fortunately, many of these economically vital centers are secure from serious threat. But a few happen to be located astride regions that have witnessed generations of cultural and ethnic strife. Four regions overshadow all others in being both vital to continued domestic prosperity and continually under the threat of state-supported violence. These regions are defined generally by an arc of territories along the periphery of Eurasia: Europe, the Middle East, South Asia, and north East Asia. For the past several centuries, these regions have been the areanas of the world's most serious and intractable conflicts. Points of collision begin with the intersection of Western and Eastern Christianity and continue southward to mark Islam's incursion into southeastern Europe in the Balkans. The cultural divide countries without interruption across the Levant in an unbroken line of unrest and warring states from the crescent of the Middle East to the subcontinent of South Asia. The fault-line concludes with the divide between China and all the traditional cultural competitors along its land and sea borders. Other countries outside the periphery of Eurasia might, in extreme cases, demand the presence of U.S. forces for peacekeeping or humanitarian operations. But it is unlikely that in the years to come the United States will risk a major conflict that will involve the calculated commitment of forces in a shooting war in regions outside this "periphery of Eurasia," which circumscribes and defines America's global security.

EARNINGS McDonald's Plans Marketing Push as Profit Slides By Julie Jargon | 436 words Associated Press The burger giant has been struggling to maintain relevance among younger consumers and fill orders quickly in kitchens that have grown overwhelmed with menu items. McDonald's Corp. plans a marketing push to emphasize its fresh-cooked breakfasts as it battles growing competition for the morning meal. Competition at breakfast has heated up recently as Yum Brands Inc.'s Taco Bell entered the business with its new Waffle Taco last month and other rivals have added or discounted breakfast items. McDonald's Chief Executive Don Thompson said it hasn't yet noticed an impact from Taco Bell's breakfast debut, but that the overall increased competition "forces us to focus even more on being aggressive in breakfast." Mr. Thompson's comments came after McDonald's on Tuesday reported that its profit for the first three months of 2014 dropped 5.2% from a year earlier, weaker than analysts' expectations. Comparable sales at U.S. restaurants open more than a year declined 1.7% for the quarter and 0.6% for March, the fifth straight month of declines in the company's biggest market. Global same-store sales rose 0.5% for both the quarter and month. Mr. Thompson acknowledged again that the company has lost relevance with some customers and needs to strengthen its menu offerings. He emphasized Tuesday that McDonald's is focused on stabilizing key markets, including the U.S., Germany, Australia and Japan. The CEO said McDonald's has dominated the fast-food breakfast business for 35 years, and "we don't plan on giving that up." The company plans in upcoming ads to inform customers that it cooks its breakfast, unlike some rivals. "We crack fresh eggs, grill sausage and bacon," Mr. Thompson said. "This is not a microwave deal." Beyond breakfast, McDonald's also plans to boost marketing of core menu items such as Big Macs and french fries, since those core products make up 40% of total sales. To serve customers more quickly, the chain is working to optimize staffing, and is adding new prep tables that let workers more efficiently add new toppings when guests want to customize orders. McDonald's also said it aims to sell more company-owned restaurants outside the U.S. to franchisees. Currently, 81% of its restaurants around the world are franchised. Collecting royalties from franchisees provides a stable source of income for a restaurant company and removes the cost of operating them. McDonald's reported a first-quarter profit of $1.2 billion, or $1.21 a share, down from $1.27 billion, or $1.26 a share, a year earlier. The company partly attributed the decline to the effect of income-tax benefits in the prior year. Total revenue for the quarter edged up 1.4% to $6.7 billion, though costs rose faster, at 2.3%. Analysts polled by Thomson Reuters forecast earnings of $1.24 a share on revenue of $6.72 billion.

The moment we trust in Jesus, God’s Spirit acts like an electric current touching the filament of our spirit, and we’re able to fulfill our God-given purpose.1 Unlike the unreliable power source on which a lightbulb depends, the Holy Spirit indwells us with an inexhaustible and unbreakable supply of energy—the same resource that Jesus drew

HPL inadvertently created an open source fantastic universe unlike any other, ultimately grounded in the modern world, but enriched by secret histories and weird cults, and populated by ghouls, night-gaunts, and Elder Things.

Building a Better Battery Boyoun Kim By BRIAN X. CHEN and NICK BILTON SAN FRANCISCO — The next breakthrough smartphone, or maybe the one after that, might not have a traditional battery as its sole source of power. Instead, it could pull energy from the air or power itself through television, cellular or Wi-Fi signals. Engineers at Apple even tried for many years to build a smarter battery by adding solar charging to iPhones and iPods, a former Apple executive said. And they have continued to experiment with solar charging, two people who work at the company said. Batteries, long the poor cousin to computer chips in research-obsessed Silicon Valley, are now the rage. As tech companies push their businesses into making wearable devices like fitness bands, eyeglasses and smart watches, the limitations of battery technology have become the biggest obstacle to sales and greater profits. Consumers are unlikely to embrace a wristwatch computer like the one being worked on by Apple, or Google’s smart glasses, if they work only a few hours between charges and must be removed to be plugged in.

What human beings have done in the past, the enormous range in ways of living and possible actions, is a source both of hope and despair. How fascinating it is to consider this variety in human events. We can draw hope from it in the sense that if things have been different in the past, perhaps we’re in a position to make them a little different today. When I say “usefulness”, I don’t mean that history offers us models that we can apply – the details of different situations are too unlike each other. History offers us ideas, points of views, perspectives, landmarks, indices – possibilities.

When Cortés and his men landed on the sunny beaches of today’s Vera Cruz, it was the first time the Aztecs encountered a completely unknown people. The Aztecs did not know how to react. They had trouble deciding what these strangers were. Unlike all known humans, the aliens had white skins. They also had lots of facial hair. Some had hair the colour of the sun. They stank horribly. (Native hygiene was far better than Spanish hygiene. When the Spaniards first arrived in Mexico, natives bearing incense burners were assigned to accompany them wherever they went. The Spaniards thought it was a mark of divine honour. We know from native sources that they found the newcomers’ smell unbearable.)

scripting language is a programming language that provides you with the ability to write scripts that are evaluated (or interpreted) by a runtime environment called a script engine (or an interpreter). A script is a sequence of characters that is written using the syntax of a scripting language and used as the source for a program executed by an interpreter. The interpreter parses the scripts, produces intermediate code, which is an internal representation of the program, and executes the intermediate code. The interpreter stores the variables used in a script in data structures called symbol tables. Typically, unlike in a compiled programming language, the source code (called a script) in a scripting language is not compiled but is interpreted at runtime. However, scripts written in some scripting languages may be compiled into Java bytecode that can be run by the JVM. Java 6 added scripting support to the Java platform that lets a Java application execute scripts written in scripting languages such as Rhino JavaScript, Groovy, Jython, JRuby, Nashorn JavaScript, and so on. Two-way communication is supported. It also lets scripts access Java objects created by the host application. The Java runtime and a scripting language runtime can communicate and make use of each other’s features. Support for scripting languages in Java comes through the Java Scripting API. All classes and interfaces in the Java Scripting API are in the javax.script package. Using a scripting language in a Java application provides several advantages: Most scripting languages are dynamically typed, which makes it simpler to write programs. They provide a quicker way to develop and test small applications. Customization by end users is possible. A scripting language may provide domain-specific features that are not available in Java. Scripting languages have some disadvantages as well. For example, dynamic typing is good to write simpler code; however, it turns into a disadvantage when a type is interpreted incorrectly and you have to spend a lot of time debugging it. Scripting support in Java lets you take advantage of both worlds: it allows you to use the Java programming language for developing statically typed, scalable, and high-performance parts of the application and use a scripting language that fits the domain-specific needs for other parts. I will use the term script engine frequently in this book. A script engine is a software component that executes programs written in a particular scripting language. Typically, but not necessarily, a script engine is an implementation of an interpreter for a scripting language. Interpreters for several scripting languages have been implemented in Java. They expose programming interfaces so a Java program may interact with them.

Solar power was way uneconomical when Nixon was president and the subsidies began. It remains so today. Because of physical limitations having to do with the huge area of solar panels required to produce any significant amount of power, and the fact that we insist on having things like night and clouds, solar is unlikely to ever be more than a niche energy source. And an unreliable one at that.

Gardeners celebrate variety, unlikeness, spontaneity. They understand that an abundance of styles is in the interest of vitality. The more complex the organic content of the soil, for example-that is, the more numerous its sources of change-the more vigorous its liveliness. Growth promotes growth.

It is that wealth is inextricably associated with inequality. This is an insight that we get from a most unlikely source, the first of the great philosophers of capitalism, who wrote that “wherever there is great property, there is great inequality. . . . The affluence of the rich supposes the indigence of the many.” It is Adam Smith speaking, not Karl Marx.11

his attention to jerk up in a quick second. He stopped and searched around trying to spot the source. There, beyond a patch of Elderberry, something fat and filthy waddled down a muddy path. His heart pounded and jumped at the sight. This was it. Tensing his muscles, he bent low, stalking after the animal. He glanced at Mara, and sent her a victorious grin. It was a big, burly boar. He followed after the tromping creative until it reached the stream and grunted at a wallow surrounded by a circle of mossy rocks, finally settling into the mud. This was his first chance at hunting a boar. But when he really got a good look at the fat beast a jolt of fear shot through him. Those are some massive tusks, he thought. But by now Mara had already nocked an arrow. Their plan all along had been to weaken the boar at range and switch to spears and daggers to stop its advance. Seemed like a bloody stupid plan now staring at the powerful creature. Part of the plan always included dragging the boar back to Mother’s kitchen for a fine roast. And seeing Father’s proud eyes as he said, “You’re a fine hunter, son.” An unlikely dream. At Mara’s questioning look he quickly nocked an arrow and nodded at her. She turned back to face the boar, but her eyes remained wary and fearful. This would be a tricky shot. He leaned to the side and felt the tension strain his arms as he pulled the string back, aimed, and released the arrow straight at the boar. It was a good shot, but the arrow caught a thicket's branch and droned off past the creature. Damned! How could he miss? The boar jerked its head up and glared at Talis. He barely had a second to think before the beast sloshed in the stream, bounding towards him. He ducked as Mara’s arrow flew past him and slammed into the boar's chest. Why was he just stupidly standing instead of

In my investigations of the connections between morality and the body, I encountered two further aspects that, unlike the problem of forgiveness, were new to me. One question I asked myself concerned the true nature of the feeling that we, as adults, persist in calling love for our parents. The other aspect that struck me was the realization that throughout our lives the body craves the nourishment that it needed so badly in childhood but was never given. I believe that this is a source of suffering and distress for many people. Part

seems that modern society has devised other forms of dharma that help to keep violence at bay. Stefano Tomelleri, using Durkheim’s concept of social distance, sees the division of labour as a means of coping with mimetic rivalry through the creation of social distance.12 This is also reminiscent of Jeremy Bentham’s Panopticon, which is a tool to control human behaviour, preventing any form of horizontal communication, meaning any mimetic activity, through an external source of control.13 In both cases the aim is the eradication of violence. How could you envisage a contemporary social order that, although acknowledging the constant presence of violence, tries to cope with it? The division of labour, unlike the caste system, leaves room for the individual, at least in principle. The market may force one to make some choices instead of others, but it is not proper to speak about capitalism, as the Marxists did, in terms of rigidity of social stratification. The division of labour has experienced important changes in the recent years, and I am not sure that I can give a definite explanation to account for this phenomenon. Certainly the organization of labour is particularly relevant for the stability of North American society. When people refer to the so-called ‘American dream’, they certainly exaggerate and overestimate its nature, but it is not entirely deceptive either. If one looks at the nouveaux riches of Silicon Valley, it is true that many of them are really self-made men, and a good percentage are immigrants, mostly from India or China. So, I am not sure I would agree completely that division of labour keeps mimetic rivalry under control, but at the same time it is a very complex subject. There is unquestionably more social mobility in the United States than in Europe. However, we live in a world in which social mobility, although experiencing phases of inhibition and local rigidity, is constantly increasing. Structural injustice, although still present, has been gradually ironed out by Christian ethics, and the market itself asks for a wider circulation of ‘human capital’.

Everything around you is touched by oil. Plastics are petroleum products. Foodstuffs and transportation of the foodstuffs, and everything else, are dependent on oil, and, ridiculously, our nation is dependent on foreign oil. Many Americans don’t realize that our government, unlike other countries’ governments, prohibits the sale of our domestic oil on the open market. That outdated export ban needs to end. Also needing to end is the bureaucratic prohibition on drilling for our own safe, reliable energy sources. Alaskans have been fighting for the right to drill on our state’s northern shore for decades. The vast majority see the government’s refusal to permit exploration and drilling as a nonsensical federal overreach. Tapping a tiny portion of the Arctic National Wildlife Refuge (ANWR)—two thousand acres out of nineteen million uninhabited, frozen acres—would give us access to billions of barrels of oil that can be safely extracted and give a huge boost to our economy and energy independence. Oil in the ground is useless. Oil in the hands of American entrepreneurs and job creators means new products, lower prices, and improved national security.

The difficulty with this interpretation is of course that unlike near contemporary societies such as Egypt and ‘Babylon’ we have no historical, literary sources confirming knowledge of phi or indeed Pi in megalithic Britain. Lack of such direct evidence closes many minds. However there is much other evidence written into the stones themselves across the country if we consider the careful work of Professor Thom and others

not like her grandmother at all. This was a family of volcanic emotions; in another instance of the strong feelings that convulsed it, Weir named her house in Katonah Villa Diana. After the miserable summer of 1917, Diana spent vacations with her grandmother while Emily and Alexandra went back out West. Her grandmother’s household at Katonah provided another source of comfort in the farm animals, especially the horses, which did not have the power to hurt, unlike human beings. “My grandmother had a huge farm horse in the country outside of Katonah. . . . After lunch I’d run off, get on the horse. . . . I’d sit there all afternoon, perfectly happy. It would get hot, the flies would buzz. . . . That’s all I wanted—just to be with the steam and the smell of that divine horse. Horses smell much better than people—I can tell you that.” In

but if these plans are not successful the human race could become extinct if war erupts. Nothing on earth can change this except an Act of Nature and/or tremendous reduction and stabilization of the population. Without starseed this reduction and stabilization would only delay the inevitable, as eventually all raw materials will be completely depleted. A never-ending source of free energy will then be needed. That may be possible but is unlikely to solve the problem.

As you study the sources of growth and profit, stay on the lookout for positives as well as negatives. Among the good signs: The company has a wide “moat,” or competitive advantage. Like castles, some companies can easily be stormed by marauding competitors, while others are almost impregnable. Several forces can widen a company’s moat: a strong brand identity (think of Harley Davidson, whose buyers tattoo the company’s logo onto their bodies); a monopoly or near-monopoly on the market; economies of scale, or the ability to supply huge amounts of goods or services cheaply (consider Gillette, which churns out razor blades by the billion); a unique intangible asset (think of Coca-Cola, whose secret formula for flavored syrup has no real physical value but maintains a priceless hold on consumers); a resistance to substitution (most businesses have no alternative to electricity, so utility companies are unlikely to be supplanted any time soon).

let’s say that you choose to go on a strict, low-calorie diet for two weeks in the hopes of losing fat and looking more trim and toned as a consequence. That’s precisely what researchers did to a group of overweight men and women who stayed in a medical center for an entire fortnight. However, one group of individuals were given just five and a half hours’ time in bed, while the other group were offered eight and a half hours’ time in bed. Although weight loss occurred under both conditions, the type of weight loss came from very different sources. When given just five and a half hours of sleep opportunity, more than 70 percent of the pounds lost came from lean body mass—muscle, not fat. Switch to the group offered eight and a half hours’ time in bed each night and a far more desirable outcome was observed, with well over 50 percent of weight loss coming from fat while preserving muscle. When you are not getting enough sleep, the body becomes especially stingy about giving up fat. Instead, muscle mass is depleted while fat is retained. Lean and toned is unlikely to be the outcome of dieting when you are cutting sleep short. The latter is counterproductive of the former.

Whether you are seeking financing from equity sources, lenders, vendors, customers, or from internal cash, realistic goals and achievable projections enhance credibility. Miss your projections and financiers are unlikely to take you seriously. Achieving projections helps enhance credibility and helps you get the right financing from the right sources at the right time with the right terms.

The popular way of consuming marijuana is by smoking it in a joint. This is when you roll the dried and grounded weeds on a special paper and light the end of the joint, similar to smoking a cigarette. While this is the most practiced method of marijuana usage, there are many other methods such as consuming it through bongs and blunts, dabbing and can even be mixed in food and drink, which are called “edibles”. However, one of the least common ways that people use marijuana is by eating the raw weed seeds. Many people avoid eating these seeds for the reason that they might get high. Making weed seeds part of the diet is also not as popular as smoking it. Did you know that eating the seeds have health benefits? In this article, we discuss the sweet science behind eating cannabis seeds as well as some of the health benefits that these seeds provide. Cannabis seeds that are best eaten comes from the hemp plant, a variety of the cannabis sativa strain. Unlike other marijuana species, the hemp plant has been subject to less controversy regarding it legalization with less attention about their cultivation. In addition, contrary to what many people believe, the consumption of marijuana seeds does not get you high. Yes, you read that right. Unlike the marijuana buds of a cannabis plants, the seeds do not contain any cannabinoids such as tetrahydrocannabinol and cannabidiol, so making them a part of your diet would not cause you any mind-altering effects. People eat these hemp seeds solely for the nutritional benefits that it gives. Often sprinkled on top of dishes or just eaten straight out of a bowl, eating hemp seeds from cannabis plants are gaining popularity by people who carefully look after their health and conscious in their food intake. HEALTH BENEFITS OF EATING MARIJUANA SEEDS The consumption of hemp seeds promotes a healthier lifestyle for people who look to improve their diet. Hemp seeds are extremely rich in healthy fats and nutrients that allow the body to function properly during the day. These healthy fats also contain enough nutrients to promote healthy muscles and the growth of cells and organs. Alpha-linoleic and gamma linoleic are some of the nutrients found in the hemp plant. If you are also looking for a quick protein boost before heading to the gym, a spoonful of hemp seeds mixed in your morning breakfast can provide you with plenty of healthy plant-based protein. Hemp seeds give people a very healthy amount of omega fatty acids. This is important because the human body does not naturally produce omega acids so hemp seeds are great source and the right amount of it. Although marijuana seeds do not contain the exact same cannabinoids that you find in the flowers of the cannabis plant, they still have some medicinal properties. Some examples of these are mental conditions like depression and anxiety. Like marijuana flowers, marijuana seeds help relax the body and mind when eaten. It contains some compounds that help induce relaxation when consumed, similar to smoking marijuana buds. Marijuana seeds also allow the body to reduce levels of anxiety, which helps treat patients who suffer insomnia. Lastly, many people eat marijuana seeds mainly because of the ability to avoid numerous cardiovascular diseases. Amino acids and nitric oxide are some compounds found in hemp seeds used consistently to reduce the risk of heart attacks, hypertension, blood clots and many more. They also free the nerves and allow an improved flow of blood throughout the whole body. From cannabis seeds, buds to flowers, the health benefits we can get from this wonderful plant is limitless. And the best part is that it is plant-based which is far better than relying on chemical and artificial based products shown in tv commercials today.

The popular way of consuming marijuana is by smoking it in a joint. This is when you roll the dried and grounded weeds on a special paper and light the end of the joint, similar to smoking a cigarette. While this is the most practiced method of marijuana usage, there are many other methods such as consuming it through bongs and blunts, dabbing and can even be mixed in food and drink, which are called “edibles”. However, one of the least common ways that people use marijuana is by eating the raw weed seeds. Many people avoid eating these seeds for the reason that they might get high. Making weed seeds part of the diet is also not as popular as smoking it. Did you know that eating the seeds have health benefits? In this article, we discuss the sweet science behind eating cannabis seeds as well as some of the health benefits that these seeds provide. Cannabis seeds that are best eaten comes from the hemp plant, a variety of the cannabis sativa strain. Unlike other marijuana species, the hemp plant has been subject to less controversy regarding it legalization with less attention about their cultivation. In addition, contrary to what many people believe, the consumption of marijuana seeds does not get you high. Yes, you read that right. Unlike the marijuana buds of a cannabis plants, the seeds do not contain any cannabinoids such as tetrahydrocannabinol and cannabidiol, so making them a part of your diet would not cause you any mind-altering effects. People eat these hemp seeds solely for the nutritional benefits that it gives. Often sprinkled on top of dishes or just eaten straight out of a bowl, eating hemp seeds from cannabis plants are gaining popularity by people who carefully look after their health and conscious in their food intake. HEALTH BENEFITS OF EATING MARIJUANA SEEDS The consumption of hemp seeds promotes a healthier lifestyle for people who look to improve their diet. Hemp seeds are extremely rich in healthy fats and nutrients that allow the body to function properly during the day. These healthy fats also contain enough nutrients to promote healthy muscles and the growth of cells and organs. Alpha-linoleic and gamma linoleic are some of the nutrients found in the hemp plant. If you are also looking for a quick protein boost before heading to the gym, a spoonful of hemp seeds mixed in your morning breakfast can provide you with plenty of healthy plant-based protein. Hemp seeds give people a very healthy amount of omega fatty acids. This is important because the human body does not naturally produce omega acids so hemp seeds are great source and the right amount of it. Although marijuana seeds do not contain the exact same cannabinoids that you find in the flowers of the cannabis plant, they still have some medicinal properties. Some examples of these are mental conditions like depression and anxiety. Like marijuana flowers, marijuana seeds help relax the body and mind when eaten. It contains some compounds that help induce relaxation when consumed, similar to smoking marijuana buds. Marijuana seeds also allow the body to reduce levels of anxiety, which helps treat patients who suffer insomnia. Lastly, many people eat marijuana seeds mainly because of the ability to avoid numerous cardiovascular diseases. Amino acids and nitric oxide are some compounds found in hemp seeds used consistently to reduce the risk of heart attacks, hypertension, blood clots and many more. They also free the nerves and allow an improved flow of blood throughout the whole body. From cannabis seeds, buds to flowers, the health benefits we can get from this wonderful plant is limitless. And the best part is that it is plant-based which is far better than relying on chemical and artificial based products shown in tv commercials today.

what self-actualization means: the need to achieve one’s utter personal best in a chosen field of endeavor. Once someone’s source of motivation is self-actualization, his drive to perform has no limit. Thus, its most important characteristic is that unlike other sources of motivation, which extinguish themselves after the needs are fulfilled, self-actualization continues to motivate people to ever higher levels of performance.

Let’s assume the Americans and their allies eventually defeat ISIS and roll back the caliphate. What then? Will Syria be put back together again? Will Iraq? Will the Americans stay this time to ensure the peace? Unlikely, which means there’s going to be several million disaffected and disenfranchised Sunni Muslims living between the Tigris and the Euphrates. They will be a source of regional instability for generations to come.” “They were artificial countries to begin with, Iraq and Syria. Maybe it’s time to draw new lines in the sand.” “Another failed Arab state in the making,” said Gabriel. “Just what the Middle East needs.” “Perhaps

God always knows what we need, and if we’ll just trust him, he’ll provide from the most unlikely of sources.

Electricity was a harder problem than steam had been. Though it was conceived first as a fluid, it wasn’t something that could be boiled up by heating a mass of liquid and released in controlled volumes to push a heavy piston to turn wheels. It was not a prime mover—a machine such as a windmill or a steam engine, which converts a natural source of energy into mechanical energy—it was a transfer agent. A Leyden jar discharged intermittently, in multiple bursts, each successive burst weaker than the last. A conductor—a wire, a river—could carry the charge, but when it reached the end of the wire or the other side of the river, it discharged all at once. Franklin’s electrostatic motor was powerful, yet it lacked a source of energy beyond a workman rubbing a sulfur ball to charge a Leyden jar. Assigning a workman to turn the spit by hand continued to be both simpler and less expensive. Again, unlike steam, electricity lacked obvious applications, however mysterious and fascinating it might be. With enough equipment—cat skin and amber, Leyden jar mounted with a spark gap—you could use it to light a candle. A few did, another parlor trick, but most continued to borrow a flame from the fireplace or strike a light with flint and steel.

If you have a list of numbers that you would like your fax marketing company to broadcast to, they will. It's that easy. Much of the time you can even do it throughemail, but either way, you all of them the ad and the list and they'll take care of it. The problem is, people can make a few mistakes when typing up long listsof numbers or possibly have a customer listed more than once, so their fax number should make it onto the list several times. Shredding cause some problemsonce the ad starts going out, especially when short term installment loan fax machine is overrun by multiple ads coming a person. Fortunately for businesstoday, the fax marketing industry has set up, in the majority of cases, a screening process that will guarantee that no number on your list gets more thanone fax, even in the event you listed it several times. Sure - you precisely how many leads (opt-ins) each promotion generates immediately the. you can precisely how much each lead spend you . an individual alsocan know -- generally -- simply how much your average lead will expend with you over the time. Faster Moolah: Unlike the U.S. Postal Service which takes two fax list marketing to 3 weeks to provide bulk mail, the Internet lets me deliver my sales messageand begin generating sales instantly. If to be able to pictures, or marketing plans written on a table napkin and do not want to have supply file for it, then you just take a picture associated with in yourdigital camera or phone camera that has it transferred to your computer. It is then ready for sending as an internet based fax list marketing. Now, since it's outright develop a call to action straight away, several to convince first, so lets buy fax marketing get started. Initially, you might need to pique yourprospect's interest. You'll be able to do this visually, a few eye catching design. You will do it literally start by making an appealing offer, or possibly by spellingout an edge of goods. Better still, you may make use of both approaches. Twitter.com is really a source that can announce publishing a paper, changes to your website, good books and articles, workshops that you could be offer, etc. Manyoffer free things like recordings, articles, etc. It's another strategy network with the other professionals. It's popularity is exploding. Most business people still consider direct mail to be one of the extremely credible methods in contact with them. This makes marketing your services and productswith a mailing list a choice. Be an important person - Show for ones customers that you're made of flesh and blood. Add your complete name, phone number, fax, email address contact infoand business address showing that you might be a real guy with the business! faxmarketing.club/

FOR THE NEW YEAR, 1981 I have a small grain of hope— one small crystal that gleams clear colors out of transparency. I need more. I break off a fragment to send you. Please take this grain of a grain of hope so that mine won’t shrink. Please share your fragment so that yours will grow. Only so, by division, will hope increase, like a clump of irises, which will cease to flower unless you distribute the clustered roots, unlikely source— clumsy and earth-covered— of grace.

After the MTA released its $14.4 billion plan in November 1980, a governor’s aide told Ravitch that Carey was not interested in entertaining a fare hike or a tax package for the MTA. Carey preferred holding down the fare rather than financing a multibillion-dollar capital program. The governor also saw Ravitch’s proposal as a threat to Westway. A coalition of thirty-seven civic and environmental groups had filed suit in federal court to stop the highway project. They wanted the state to take the federal transportation funds designated for the project and use them for transit improvements instead. If Carey admitted that the transit system was underfunded and starved for capital, it would have played into the hands of the Westway opponents.48 Faced with resistance in Albany, Ravitch began a lobbying effort that no state official other than Robert Moses at the height of his powers could have undertaken. He started by pleading with the governor and his staff, explaining that without new sources of revenue he would have to dramatically raise the fare. Then he took his case directly to the public. Rather than minimizing the transit system’s problems, Ravitch made sure that reporters learned about all the delays and breakdowns occurring in MTA facilities. He visited editorial boards and told them, “If you don’t pay attention, the politicians won’t.” He talked to every reporter who called. Unlike his predecessors, he admitted that the MTA’s services, particularly during peak hours, were “deteriorating at an accelerated rate.” The newspapers, he said, were “my shield and my sword.

A business that is built on a living purpose may have strong foundations, but without a source of finance that is aligned with its values it is unlikely to survive and thrive.

Take the ‘historians’ that claimed that Africans, unlike the rest of humanity, had no history, and thus when they found evidence of this supposedly absent history from ‘pre-colonial’ Africa – from the ruins of great Zimbabwe, to the manuscripts of Timbuktu, to the sublime metal art of Ile Ife and Benin – set about trying to look for a non-African source for these works. In some cases, scholars were more willing to entertain the idea that aliens were responsible for African history than Africans!

I know I wouldn’t have my own family now if it weren’t for my father. I think of how much he was like a beacon in a fog, an unlikely source of light guiding me back to a place where I would find wholeness, family, acceptance, quiet.

Oh,’ cried Stephen. But what he had to say was never heard, for away on the horizon towards Tangiers there was a flash flash-flash, not unlike the repeated dart of lightning. They leapt to their feet and cupped their ears to the wind to catch the distant roar; but the wind was too strong and presently they sat down again, fixing the western sea with their telescopes. They could distinctly make out two sources, between twenty and twenty-five miles away, scarcely any distance apart – not above a degree: then three: then a fourth and fifth, and then a growing redness that did not move. ‘There is a ship on fire,’ said Jack in horror, his heart pumping so hard that he could scarcely keep the steady deep-red glow in his object-glass. ‘I hope to God it is not one of ours. I hope to God they drown the magazines.’ An enormous flash lit the sky, dazzled them, put out the stars; and nearly two minutes later the vast solemn long rumbling boom of explosion reached them, prolonged by its own echo off the African shore.

She could sense the length of him against her buttocks as well as a kind of heaviness, a substantive presence. He was changing right there under her, growing longer and thicker, information she acquired through the unlikely source of her bum, while he kissed her mouth. Heavens, what a sensation.

Unlike wellness or witchcraft, social justice culture has it all. It’s capable of taking American intuitionalism and giving it a clear shape, a clear theology. It provides a compelling nontheistic vision of why the world is the way it is, locating original sin in the structures of society itself and liberation in self-examination and solidarity. It provides a clear-cut enemy: Donald Trump, and the scores of straight white men like him who have benefited from a corrupted status quo. It provides a sense of purpose: the call to self-love (for the marginalized) and to self-denial (for the unduly privileged). It provides a framework for legitimizing emotion, rather than oppressive rationality, as the source of moral knowledge; the discourse of lived experience and embodied identity reaffirm the importance of subjectivity. In the absence of transcendent notions of the soul, or of a universal, knowable truth, or of an objective foundation of being, social justice provides a coherent framework about why and how our personal experiences are authoritative. And it has succeeded in galvanizing a moral community—a church—through its ideology and its rituals of purgation and renewal. If social justice is indeed America’s new civil religion—or, at least, one of them—it comes by that claim fairly. In

these researchers figured they’d go straight to the source. This approach mimics the brain’s underlying architecture, constructing layers of artificial neurons that can receive and transmit information in a structure akin to our networks of biological neurons. Unlike the rule-based approach, builders of neural networks generally do not give the networks rules to follow in making decisions. They simply feed lots and lots of examples of a given phenomenon—pictures, chess games, sounds—into the neural networks and let the networks themselves identify patterns within the data. In other words, the less human interference, the better.

Hoodoo, Hoodoo Doctor, Hoodoo Man, Hoodoo Woman: A melting pot American magic, Hoodoo was born when enslaved African magical practitioners, deprived of their traditional materials, were forced to develop an entirely new botanical repertoire to fuel their emergency magic. These practitioners exemplify the ideal of the questing, curious occultist: they took wisdom from all available sources, applied it to a blended West and Central African framework and created a powerful new system of practical magic. In addition to African traditions, Hoodoo incorporates Native American, European and Romany traditions, Freemasonry, Kabalah, and Pow-Wow. Hoodoo may be used as a noun or verb: • Hoodoo names the magical tradition. • Hoodoo names the action of spell-casting: “I will hoodoo you.” • Hoodoo names a state of bewitchment: “I’ve been hoodooed.” Unlike hex or jinx, Hoodoo is a neutral term: one can be Hoodooed with love and blessings as well as curses. Further Reading: Catherine Yronwode’s Hoodoo Herb and Root Magic (Lucky Mojo, 2002).

The fifth account was the Gospel of John, the very last one, written more than sixty years after Jesus’s death. In this one, Jesus does describe himself as a god—on par with his father. When it was written, Romans had started calling their emperors gods, which could explain why the anonymous author had Jesus ascribing this status to himself. Regardless, had Jesus ever claimed to be on par with God, or to be the Son of God, this would have been the most important statement he ever made. If he had made this claim, many scholars find it highly unlikely that none of the four other written sources—earlier sources—would have contained a single mention of it.” Sage paused once again. “To be fair, highly unlikely doesn’t mean impossible,” it continued. “And even if Jesus never did claim to be a god, this doesn’t mean he wasn’t. Or didn’t become one. Many have interpreted the scripture to suggest that Jesus was either a human or angel on Earth, and that because of his service, his sacrifice, God rewarded him by exalting him to the level of a god. But only after his death.