Unstable Man Quotes

If a man insisted on always being serious, and never allowed himself a bit of fun and relaxation, he would go mad or become unstable without knowing it.

But there are times when the little cloud spreads, until it obscures the sky. And those times I look around at my fellow men and I am reminded of some likeness of the beast-people, and I feel as though the animal is surging up in them. And I know they are neither wholly animal nor holy man, but an unstable combination of both.

Man (in good earnest) is a marvellous vain, fickle, and unstable subject, and on whom it is very hard to form any certain and uniform judgment.

And an unstable childhood makes you appreciate calmness and not crave excitement. To spend a Saturday afternoon mopping your kitchen floor while listening to opera on the radio, and to go that night to an Indian restaurant with a friend and be home by nine o'clock - these are enough. They are gifts.

For how can a man stand, unless he have something sure under his feet. Can a man tread the unstable water all his life, and call that standing? Better give in and drown at once.

Being raised in an unstable household makes you understand that the world doesn't exist to accommodate you, which... is something a lot of people struggle to understand well into their adulthood. It makes you realize how quickly a situation can shift, how danger really is everywhere. But crises when the occur, do not catch you off guard; you have never believed you lived under a shelter of some essential benevolence. And an unstable childhood makes you appreciate calmness and not crave excitement.

This principle - that your spouse should be capable of becoming your best friend - is a game changer when you address the question of compatibility in a prospective spouse. If you think of marriage largely in terms of erotic love, then compatibility means sexual chemistry and appeal. If you think of marriage largely as a way to move into the kind of social status in life you desire, then compatibility means being part of the desired social class, and perhaps common tastes and aspirations for lifestyle. The problem with these factors is that they are not durable. Physical attractiveness will wane, no matter how hard you work to delay its departure. And socio-economic status unfortunately can change almost overnight. When people think they have found compatibility based on these things, they often make the painful discovery that they have built their relationship on unstable ground. A woman 'lets herself go' or a man loses his job, and the compatibility foundation falls apart.

Both for practical reasons and for mathematically verifiable moral reasons, authority and responsibility must be equal - else a balancing takes place as surely as current flows between points of unequal potential. To permit irresponsible authority is to sow disaster; to hold a man responsible for anything he does not control is to behave with blind idiocy. The unlimited democracies were unstable because their citizens were not responsible for the fashion in which they exerted their sovereign authority... other than through the tragic logic of history... No attempt was made to determine whether a voter was socially responsible to the extent of his literally unlimited authority. If he voted the impossible, the disastrous possible happened instead - and responsibility was then forced on him willy-nilly and destroyed both him and his foundationless temple.

Johnny Cash had all of the same talents and problems as Elvis - a poor upbringing in the rural South exposure to gospel music throughout his childhood a penchant for drug abuse...they had the same sort of influencing experiences but Johnny' Cash's problematic relationship was with his father not his mother. If he had had the mommy issues that Elvis had instead of a compelling need to prove himself to his father, he wouldn't have been the badass man in black, the guy in Folsom Prison watching the train roll by. Elvis was a lot of things but even with the karate and the gunplay he was more unstable than badass.

... however steady a man is, if he has an unstable wife to whom he is devoted, then there is a corrosion at work on his own foundations.

His moods changed minute to minute, and Jan could change him quicker than anyone. The more he loved her the more mixed up he got. He was such a beautiful man, but so unstable.

For a moment they stood looking at each other in the firelight, while the old harper still fingered the shining strings and the other man looked on with a gleam of amusement lurking in his watery blue eyes. But Aquila was not looking at him. He was looking only at the dark young man, seeing that he was darker even than he had thought at first, and slightly built in a way that went with the darkness, as though maybe the old blood, the blood of the People of the Hills, ran strong in him. But his eyes, under brows as straight as a raven's flight-pinions, were not the eyes of the little Dark People, which were black and unstable and full of dreams, but a pale clear grey, lit with gold, that gave the effect of flame behind them.

And I may say, further, that a certain amount of care or pain or trouble is necessary for every man at all times. A ship without ballast is unstable and will not go straight.

So unstable are the most plausible theories in the light of objective, factual knowledge

Against all expectations, the symptoms of Van Gogh’s mental illness are conspicuous by their almost complete absence from his letters. Much as he chose not to paint before he had fully recovered from one of his attacks, so he refrained from writing at times of crisis. Throughout his life, admittedly, his letters bear witness to a man possessed, frequently agitated, enraged, dejected, obsessed, but never deranged, or emotionally or intellectually unstable.

that a double-minded man is unstable in all his ways, and that such a person need expect nothing from the Great Law. If any of you lack wisdom, let him ask of God, that giveth to all men liberally,

He is a great man who uses earthenware dishes as if they were silver; but he is equally great who uses silver as if it were earthenware. It is the sign of an unstable mind not to be able to endure riches.

I heard one man say, "Cook, I like my tea strong." Another joined in, "Cook, I like mine weak." It was pleasant to know that their minds were untroubled, but I thought the time opportune to mention that the tea would be the same for all hands and that we would be fortunate if two months later we had any tea at all. It occurred to me at the time that the incident had psychological interest. Here were men, their home crushed, the camp pitched on the unstable floes, and their chance of reaching safety apparently remote, calmly attending to the details of existence and giving their attention to such trifles as the strength of a brew of tea.

To the extent that propaganda is based on current news, it cannot permit time for thought or reflection. A man caught up in the news must remain on the surface of the event; he is carried along in the current, and can at no time take a respite to judge and appreciate; he can never stop to reflect. There is never any awareness -- of himself, of his condition, of his society -- for the man who lives by current events. Such a man never stops to investigate any one point, any more than he will tie together a series of news events. We already have mentioned man's inability to consider several facts or events simultaneously and to make a synthesis of them in order to face or to oppose them. One thought drives away another; old facts are chased by new ones. Under these conditions there can be no thought. And, in fact, modern man does not think about current problems; he feels them. He reacts, but be does not understand them any more than he takes responsibility for them. He is even less capable of spotting any inconsistency between successive facts; man's capacity to forget is unlimited. This is one of the most important and useful points for the propagandist, who can always be sure that a particular propaganda theme, statement, or event will be forgotten within a few weeks. Moreover, there is a spontaneous defensive reaction in the individual against an excess of information and -- to the extent that he clings (unconsciously) to the unity of his own person -- against inconsistencies. The best defense here is to forget the preceding event. In so doing, man denies his own continuity; to the same extent that he lives on the surface of events and makes today's events his life by obliterating yesterday's news, he refuses to see the contradictions in his own life and condemns himself to a life of successive moments, discontinuous and fragmented. This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, he follows all currents. He is unstable because he runs after what happened today; he relates to the event, and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing, more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude. But here we must make an important qualification. The news event may be a real fact, existing objectively, or it may be only an item of information, the dissemination of a supposed fact. What makes it news is its dissemination, not its objective reality.

And thus it passed on from Candlemass until after Easter, that the month of May was come, when every lusty heart beginneth to blossom, and to bring forth fruit; for like as herbs and trees bring forth fruit and flourish in May, in like wise every lusty heart that is in any manner a lover, springeth and flourisheth in lusty deeds. For it giveth unto all lovers courage, that lusty month of May, in something to constrain him to some manner of thing more in that month than in any other month, for divers causes. For then all herbs and trees renew a man and woman, and likewise lovers call again to their mind old gentleness and old service, and many kind deeds that were forgotten by negligence. For like as winter rasure doth alway arase and deface green summer, so fareth it by unstable love in man and woman. For in many persons there is no stability; for we may see all day, for a little blast of winter's rasure, anon we shall deface and lay apart true love for little or nought, that cost much thing; this is no wisdom nor stability, but it is feebleness of nature and great disworship, whosomever useth this. Therefore, like as May month flowereth and flourisheth in many gardens, so in like wise let every man of worship flourish his heart in this world, first unto God, and next unto the joy of them that he promised his faith unto; for there was never worshipful man or worshipful woman, but they loved one better than another; and worship in arms may never be foiled, but first reserve the honour to God, and secondly the quarrel must come of thy lady: and such love I call virtuous love. But nowadays men can not love seven night but they must have all their desires: that love may not endure by reason; for where they be soon accorded and hasty heat, soon it cooleth. Right so fareth love nowadays, soon hot soon cold: this is no stability. But the old love was not so; men and women could love together seven years, and no licours lusts were between them, and then was love, truth, and faithfulness: and lo, in like wise was used love in King Arthur's days. Wherefore I liken love nowadays unto summer and winter; for like as the one is hot and the other cold, so fareth love nowadays; therefore all ye that be lovers call unto your remembrance the month of May, like as did Queen Guenever, for whom I make here a little mention, that while she lived she was a true lover, and therefore she had a good end.

Love between man and woman is unstable, but the beautiful love that springs from companionship of children and parents lasts until the end.

In a day and age where it seems like women want to be with unstable, psychotic, manipulative freaks; allow me to be one to say that I want to be with a man of stability and strength, a man who is steadfast, faithful and happy. No, I don't want to be punched, slapped or called a bitch. I don't want to chase a man around, I don't need to feel like I'm hunting something and I am not attracted to psychos. I also don't need to fix anybody. Just wanted to make it clear that women like me do exist.

Any society inevitably produces its criminals, but a society at once rigid and unstable can do nothing whatever to alleviate the poverty of its lowest members, cannot present to the hypothetical young man at the crucial moment that so-well-advertised right path.

shaking hands I was doing something that I was to do countless times in the years to come: acting in conformity with what others expected of me even though, by the very nature and form of my life, I did not and could not share their spirit. (After I had outlived the shocks of childhood, after the habit of reflection had been born in me, I used to mull over the strange absence of real kindness in Negroes, how unstable was our tenderness, how lacking in genuine passion we were, how void of great hope, how timid our joy, how bare our traditions, how hollow our memories, how lacking we were in those intangible sentiments that bind man to man, and how shallow was even our despair.

¨You ask me, how was it to come to pass that I, despite the detachment I have achieved from the web of life, could be transformed overnight into a sexual murderer? I will tell you. Human beings are like glass tubes, through which many colored balls may roll. Most men are restricted to one color only. Should the ball be red, the man is branded as ¨bad¨; if yellow, then he is ¨good.¨ Should two balls pursue their passage through the same tube, one yellow and one red, then the man has an ¨unstable character.¨ But we, who have been ¨bitten by the Serpent of the Kingdom of the spirit,¨ compress into one life the experiences of a whole race within an age: colored balls rush wildly after one another on their way through the glass tube, and when it ends, then we are prophets, and the very mirror of God himself. -- Gustave Meyrink, Der Golem

There is no other woman for me, Sera. It’s only you … Like a fucking addiction I can’t shake.” I couldn’t see his eyes, but I could hear the quaver in his voice, the unstable sound of a man on the edge. “I’ll never be good enough. Not for you. But tonight, I’m going to make you feel good.

It was interesting to see the ascendency which the uneducated woman, bound to him by no legal tie, had acquired over the brilliant, unstable man.

Pride is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves.

Far in the future, Hannah will have a boyfriend named Mike with whom she'll talk about her father. She'll say she isn't sorry about her upbringing before the divorce, that she thinks in a lot of ways it was useful. Being raised in an unstable household makes you understand that the world doesn't exist to accommodate you, which, in Hannah's observation, is something a lot of people struggle to understand well into adulthood. It makes you realize how quickly a situation can shift, how danger really is everywhere. But crises, when they occur, do not catch you off guard; you have never believed you live under the shelter of some essential benevolence. And an unstable childhood makes you appreciate calmness and not crave excitement. To spend a Saturday afternoon mopping your kitchen floor while listening to an opera on the radio, and to go that night to an Indian restaurant with a friend and be home by nine o' clock--these are enough. They are gifts.

It's also not uncommon for Old Souls to develop some level of clairvoyance or sixth sense in their lifetimes. This is not necessarily the psychic ability to predict events in the future – although that is not beyond the Old Soul – but rather the ability to intuitively and perceptively understand the people around them at a very profound level. This is often referred to as “seeing through people.” In other words, this is the ability to see beyond the external masks, pretentions and affectations of a person or group of people to see into their deeper hidden characters, thoughts, feelings and motives. For this reason, it's very hard to fool the Old Soul, who can easily differentiate the charlatan from the truth teller, the malicious from the kind-hearted, the unstable from the balanced, and the shallow man from the thoughtful man.

One man told me the most helpful person during his long illness was an office colleague who called every day, just to check. His visits, usually twice a week, never exceeded fifteen minutes, but the consistency of his calls and visits became a fixed point, something he could count on when everything else in his life seemed unstable.

Centuries-old ways of looking at the world, centuries-old rules, are jettisoned seemingly overnight. Traditions are mocked and banished. A man—or woman—with an unstable mind sees things falling apart. ‘The center cannot hold; / mere anarchy is loosed upon the world.’ To a psychopath, anarchy is exciting, the chaotic world reflects his chaotic interior life, confirms his conviction that anything should be allowed, that he can rightly do whatever he wants.

I hope you had an entertaining time following me around.” I took my keys out. “You should be a reality show,” he said. “It’s that good. And you know, I might be a totally unstable former assassin, but man. You manage to shock even me.

And now, these books. This. He touched PHYSIOGNOMONIE. The secrets of the individual's character as found on his face. Were Jim and Will, then, featured all angelic, pure, half-innocent, peering up through the sidewalk at marching terror? Did the boys represent the ideal for your Woman, Man, or Child of Excellent Bearing, Color, Balance, and Summer Disposition? Converserly...Charles Halloway turned a page...did the scurrying freaks, the Illustrated Marvel, bear the foreheads of the Irascible, the Cruel, the Covetous, the mouths of the Lewd and Untruthful? the teeth of the Crafty, the Unstable, the Audacious, the Vainglorious, and your Marvelous Beast? No. The book slipped shut. If faces were judged, the freaks were no worse than many he'd been slipping from the liberty late nights in his long career. There was only one thing sure. Two lines of Shakespeare said it. He should write them in the middle of the clock of books, to fix the heart of his apprehension: By the pricking of my thumbs, Something wicked this way comes. So vague yet so immense. He did not want to live with it. Yet he knew that, during this night, unless he lived with it very well, he might have to live with it for all the rest of his life. At the window he looked out and thought Jim, Will, are you coming? will you get here? Waiting, his flesh took paleness from his bones.

Here then is a scientific answer to the question, “What went wrong?”. Man is the victim of an evolutionary error, an error in brain building. Nature or the Mind Force was in too much of a hurry. It created our truly magnificent neocortex without setting up a clear chain of command to ensure that the new brain, seat of the reason, would dominate the old brains, seats of the instincts and emotions. The result was a highly suggestible, unstable naked ape that lived largely in the world of fantasy, was full of paranoid delusions and chronically liable to panic.

If a group of atoms in the presence of energy falls into a stable pattern it will tend to stay that way. The earliest form of natural selection was simply a selection of stable forms and a rejection of unstable ones. There is no mystery about this. It had to happen by definition. From this, of course, it does not follow that you can explain the existence of entities as complex as man by exactly the same principles on their own. It is no good taking the right number of atoms and shaking them together with some external energy till they happen to fall into the right pattern, and out drops Adam!

Every time we cheer the downfall of a powerful woman, we're giving ourselves the message that power is bad and we shouldn't desire it. Every time we revel in a beautiful woman's aging or weight gain, we reinforce the idea that we, too, are less valuable if we are old or overweight. Every time we gloat over a woman's loss of a husband to a younger, prettier rival, we are reminding ourselves that our own relationship is unstable, that someday our man, too, will move on to greener pastures.

Has Stalin understood correctly?’ asked Stalin. ‘You were on Franco’s side, you have fought against Comrade Mao, you have… saved the life of the pig in London and you have put the deadliest weapon in the world in the hands of the arch-capitalists in the USA. ‘I might have known,’ Stalin mumbled and in his anger forgot to talk in the third person. ‘And now you are here to sell yourself to Soviet socialism? One hundred thousand dollars, is that the price for your soul? Or has the price gone up during the course of the evening?’ Allan no longer wanted to help. Of course, Yury was still a good man and he was the one who actually needed the help. But you couldn’t get away from the fact that the results of Yury’s work would end up in the hands of Comrade Stalin, and he was not exactly Allan’s idea of a real comrade. On the contrary, he seemed unstable, and it would probably be best for all concerned if he didn’t get the bomb to play with. ‘Not exactly,’ said Allan. ‘This was never about money…’ He didn’t get any further before Stalin exploded again. ‘Who do you think you are, you damned rat? Do you think that you, a representative of fascism, of horrid American capitalism, of everything on this Earth that Stalin despises, that you, you, can come to the Kremlin, to the Kremlin, and bargain with Stalin, and bargain with Stalin?’ ‘Why do you say everything twice?’ Allan wondered, while Stalin went on: ‘The Soviet Union is prepared to go to war again, I’ll tell you that! There will be war, there will inevitably be war until American imperialism is wiped out.’ ‘Is that what you think?’ asked Allan. ‘To do battle and to win, we don’t need your damned atom bomb! What we need is socialist souls and hearts! He who knows he can never be defeated, can never be defeated!’ ‘Unless of course somebody drops an atom bomb on him,’ said Allan. ‘I shall destroy capitalism! Do you hear! I shall destroy every single capitalist! And I shall start with you, you dog, if you don’t help us with the bomb!’ Allan noted that he had managed to be both a rat and a dog in the course of a minute or so. And that Stalin was being rather inconsistent, because now he wanted to use Allan’s services after all. But Allan wasn’t going to sit there and listen to this abuse any longer. He had come to Moscow to help them out, not to be shouted at. Stalin would have to manage on his own. ‘I’ve been thinking,’ said Allan. ‘What,’ said Stalin angrily. ‘Why don’t you shave off that moustache?’ With that the dinner was over, because the interpreter fainted

I had no particular problem about getting divorced. For all intents and purposes we already were divorced. And I had no emotional hang up about signing and sealing the official documents. If that's what she wanted, fine. It was a legal formality, nothing more. But when it came to why, and how, things had turned out this way, the sequence of events was beyond me. I understood, of course, that over time, and as circumstances changed, a couple could grow closer, or move apart. Changes in a person's feelings aren't regulated by custom, logic, or the law. They're fluid, unstable, free to spread their wings and fly away. Like migratory birds have no concept of borders between countries. But these were all just generalizations, and I couldn't easily grasp the individual case here-that this woman, Yuzu, refused to love this man, me, and chose instead to be loved by someone else. It felt terribly absurd, a horribly ugly way to be treated. There wasn't any anger involved (I think). I mean, what was I supposed to be angry with? What I was feeling was a fundamental numbness. The numbness your heart automatically activates to lessen the awful pain when you want some-body desperately and they reject you. A kind of emotional morphine.

The city’s streets coiled around him, writhing like serpents, London had grown unstable once again, revealing its true, capricious, tormented nature, its anguish of a city that had lost its sense of itself and wallowed, accordingly, in the impotence of its selfish, angry present of masks and parodies, stifled and twisted by the insupportable, unrejected burden of its past, staring into the bleakness of its impoverished future. He wandered its streets through that night and the next day, and the next night, and on until the light and dark ceased to matter. He no longer seemed to need food or rest, but only to move constantly through that tortured metropolis whose fabric was now utterly transformed, the houses in the rich quarters being built of solidified fear, the government buildings partly of vainglory and partly of scorn, and the residences of the poor of confusion and material dreams. When you looked through an angel’s eyes you saw essences instead of surfaces, you saw the decay of the soul blistering and bubbling on the skins of people in the street, you saw the generosity of certain spirits resting on their shoulders in the form of birds. As he roamed the metamorphosed city he saw bat-winged imps sitting on the corners of buildings made of deceits and glimpsed goblins oozing wormily through the broken tilework of public urinals for men. As once the thirteenth-century German monk Richalmus would shut his eyes and instantly see clouds of minuscule demons surrounding every man and woman on earth, dancing like dustspecks in the sunlight, so now Gibreel with open eyes and by the light of the moon as well as the sun detected everywhere the presence of his adversary, his—to give the old word back its original meaning—shaitan.

There are many foolish and unstable men who say, "See what a prosperous life that man hath, how rich and how great he is, how powerful, how exalted." But lift up thine eyes to the good things of heaven, and thou shalt see that all these worldly things are nothing, they are utterly uncertain, yea, they are wearisome, because they are never possessed without care and fear. The happiness of man lieth not in the abundance of temporal things but a moderate portion sufficeth him. Our life upon the earth is verily wretchedness. The more a man desireth to be spiritual, the more bitter doth the present life become to him; because he the better

Take terrorism, one example among the methods used in that struggle. We know that leftist tradition condemns terrorism and political assassination. When the colonized uses them, the leftist colonizer becomes unbearably embarrassed. He makes an effort to separate them from the colonized's voluntary action; to make an epiphenomenon out of his struggle. They are spontaneous outbursts of masses too long oppressed, or better yet, acts by unstable, untrustworthy elements which the leader of the movement has difficulty in controlling. Even in Europe, very few people admitted that the oppression of the colonized was so great, the disproportion of forces so overwhelming, that they had reached the point, whether morally correct or not, of using violent means voluntarily. The leftist colonizer tried in vain to explain actions which seemed incomprehensible, shocking and politically absurd. For example, the death of children and persons outside of the struggle, or even of colonized persons who, without being basically opposed, disapproved of some small aspect of the undertaking. At first he was so disconcerted that the best he could do was to deny such actions; for they would fit nowhere in his view of the problem. That it could be the cruelty of oppression which explained the blind fury of the reaction hardly seemed to be an argument to him; he can't approve acts of the colonized which he condemns in the colonizers because these are exactly why he condemns colonization. Then, after having suspected the information to be false, he says, as a last resort, that such deeds are errors, that is, they should not belong to the essence of the movement. He bravely asserts that the leaders certainly disapprove of them. A newspaper-man who always supported the cause of the colonized, weary of waiting for censure which was not forthcoming, finally called on certain leaders to take a public stand against the outrages, Of course, received no reply; he did not have the additional naïveté to insist.

This unstable character of man, this going from one extreme to the other, arising as it does out of his narrow vision and petty mind, reveals certain basic moral tensions within which human conduct must function if it is to be stable and fruitful. These contradictory extremes are, therefore, not so much a "problem" to be resolved by theological thought as tensions to be "lived with" if man is to be truly "religious," i.e., a servant of God. Thus, utter powerlessness and "being the measure for all things," hopelessness and pride, determinism and "freedom," absolute knowledge and pure ignorance—in sum, an utterly "negative self-feeling" and a "feeling of omnipotence"—are extremes that constitute natural tensions for proper human conduct. It is the "God-given" framework for human action. Since its primary aim is to maximize moral energy, the Qur’ān—which claims to be "guidance for mankind"—regards it as absolutely essential that man not violate the balance of opposing tensions. The most interesting and the most important fact of moral life is that violating this balance in any direction produces a "Satanic condition" which in its moral effects is exactly the same: moral nihilism. Whether one is proud or hopeless, self-righteous or self-negating, in either case the result is deformity and eventual destruction of the moral human personality.

The Drunken Fisherman" Wallowing in this bloody sty, I cast for fish that pleased my eye (Truly Jehovah's bow suspends No pots of gold to weight its ends); Only the blood-mouthed rainbow trout Rose to my bait. They flopped about My canvas creel until the moth Corrupted its unstable cloth. A calendar to tell the day; A handkerchief to wave away The gnats; a couch unstuffed with storm Pouching a bottle in one arm; A whiskey bottle full of worms; And bedroom slacks: are these fit terms To mete the worm whose molten rage Boils in the belly of old age? Once fishing was a rabbit's foot-- O wind blow cold, O wind blow hot, Let suns stay in or suns step out: Life danced a jig on the sperm-whale's spout-- The fisher's fluent and obscene Catches kept his conscience clean. Children, the raging memory drools Over the glory of past pools. Now the hot river, ebbing, hauls Its bloody waters into holes; A grain of sand inside my shoe Mimics the moon that might undo Man and Creation too; remorse, Stinking, has puddled up its source; Here tantrums thrash to a whale's rage. This is the pot-hole of old age. Is there no way to cast my hook Out of this dynamited brook? The Fisher's sons must cast about When shallow waters peter out. I will catch Christ with a greased worm, And when the Prince of Darkness stalks My bloodstream to its Stygian term . . . On water the Man-Fisher walks.

the unstable,” by bringing order into chaos, by resolving disharmonies and centring upon the mid-point, thus setting a “boundary” to the multitude and focusing attention upon the cross, consciousness is reunited with the unconscious, the unconscious man is made one with his centre … and in this wise the goal of man’s salvation and exaltation is reached.77

Now many crises in people’s lives occur because the hero role that they’ve assumed for one situation or set of situations no longer applies to some new situation that comes up, or–the same thing in effect–because they haven’t the imagination to distort the new situation to fit their old role. This happens to parents, for instance, when their children grow older, and to lovers when one of them begins to dislike the other. If the new situation is too overpowering to ignore, and they can’t find a mask to meet it with, they may become schizophrenic–a last-resort mask–or simply shattered. All questions of integrity involve this consideration, because a man’s integrity consists in being faithful to the script he’s written for himself. “I’ve said you’re too unstable to play any one part all the time–you’re also too unimaginative–so for you these crises had better be met by changing scripts as often as necessary. This should come naturally to you; the important thing for you is to realize what you’re doing so you won’t get caught without a script, or with the wrong script in a given situation. You did quite well, for example, for a beginner, to walk in here so confidently and almost arrogantly a while ago, and assign me the role of a quack. But you must be able to change masks at once if by some means or other I’m able to make the one you walked in with untenable. Perhaps–I’m just suggesting an offhand possibility–you could change to thinking of me as The Sagacious Old Mentor, a kind of Machiavellian Nestor, say, and yourself as The Ingenuous But Promising Young Protégé, a young Alexander, who someday will put all these teachings into practice and far outshine the master. Do you get the idea? Or–this is repugnant, but it could be used as a last resort–The Silently Indignant Young Man, who tolerates the ravings of a Senile Crank but who will leave this house unsullied by them. I call this repugnant because if you ever used it you’d cut yourself off from much that you haven’t learned yet. “It’s extremely important that you learn to assume these masks wholeheartedly. Don’t think there’s anything behind them: ego means I, and I means ego, and the ego by definition is a mask. Where there’s no ego–this is you on the bench–there’s no I. If you sometimes have the feeling that your mask is insincere–impossible word!–it’s only because one of your masks is incompatible with another. You mustn’t put on two at a time. There’s a source of conflict, and conflict between masks, like absence of masks, is a source of immobility. The more sharply you can dramatize your situation, and define your own role and everybody else’s role, the safer you’ll be. It doesn’t matter in Mythotherapy for paralytics whether your role is major or minor, as long as it’s clearly conceived, but in the nature of things it’ll normally be major. Now say something.

Why don't you make everybody an Alpha Double Plus while you're about it?" Mustapha Mond laughed. "Because we have no wish to have our throats cut," he answered. "We believe in happiness and stability. A society of Alphas couldn't fail to be unstable and miserable. Imagine a factory staffed by Alphas–that is to say by separate and unrelated individuals of good heredity and conditioned so as to be capable (within limits) of making a free choice and assuming responsibilities. Imagine it!" he repeated. The Savage tried to imagine it, not very successfully. "It's an absurdity. An Alpha-decanted, Alpha-conditioned man would go mad if he had to do Epsilon Semi-Moron work–go mad, or start smashing things up. Alphas can be completely socialized–but only on condition that you make them do Alpha work. Only an Epsilon can be expected to make Epsilon sacrifices, for the good reason that for him they aren't sacrifices; they're the line of least resistance. His conditioning has laid down rails along which he's got to run. He can't help himself; he's foredoomed. Even after decanting, he's still inside a bottle–an invisible bottle of infantile and embryonic fixations. Each one of us, of course," the Controller meditatively continued, "goes through life inside a bottle. But if we happen to be Alphas, our bottles are, relatively speaking, enormous. We should suffer acutely if we were confined in a narrower space. You cannot pour upper-caste champagne-surrogate into lower-caste bottles. It's obvious theoretically. But it has also been proved in actual practice. The result of the Cyprus experiment was convincing." "What was that?" asked the Savage. Mustapha Mond smiled. "Well, you can call it an experiment in rebottling if you like. It began in A.F. 473. The Controllers had the island of Cyprus cleared of all its existing inhabitants and re-colonized with a specially prepared batch of twenty-two thousand Alphas. All agricultural and industrial equipment was handed over to them and they were left to manage their own affairs. The result exactly fulfilled all the theoretical predictions. The land wasn't properly worked; there were strikes in all the factories; the laws were set at naught, orders disobeyed; all the people detailed for a spell of low-grade work were perpetually intriguing for high-grade jobs, and all the people with high-grade jobs were counter-intriguing at all costs to stay where they were. Within six years they were having a first-class civil war. When nineteen out of the twenty-two thousand had been killed, the survivors unanimously petitioned the World Controllers to resume the government of the island. Which they did. And that was the end of the only society of Alphas that the world has ever seen." The Savage sighed, profoundly. "The optimum population," said Mustapha Mond, "is modelled on the iceberg–eight-ninths below the water line, one-ninth above." "And they're happy below the water line?" "Happier than above it.

Dear Dr. Schrodinger, In What Is Life? you say that in all of nature only man hesitates to cause pain. As destruction is the master-method by which evolution produces new types, the reluctance to cause pain may express a human will to obstruct natural law. Christianity and its parent religion, a few short millennia, with frightful reverses … The train had stopped, the door was already shutting when Herzog roused himself and squeezed through. He caught a strap. The express flew uptown. It emptied and refilled at Times Square, but he did not sit down. It was too hard to fight your way out again from a seat. Now, where were we? In your remarks on entropy … How the organism maintains itself against death—in your words, against thermodynamic equilibrium … Being an unstable organization of matter, the body threatens to rush away from us. It leaves. It is real. It! Not we! Not I! This organism, while it has the power to hold its own form and suck what it needs from its environment, attracting a negative stream of entropy, the being of other things which it uses, returning the residue to the world in simpler form. Dung. Nitrogenous wastes. Ammonia. But reluctance to cause pain coupled with the necessity to devour … a peculiar human trick is the result, which consists in admitting and denying evils at the same time. To have a human life, and also an inhuman life. In fact, to have everything, to combine all elements with immense ingenuity and greed. To bite, to swallow. At the same time to pity your food. To have sentiment. At the same time to behave brutally. It has been suggested (and why not!) that reluctance to cause pain is actually an extreme form, a delicious form of sensuality, and that we increase the luxuries of pain by the injection of a moral pathos. Thus working both sides of the street.

The problem, Augustine came to believe, is that if you think you can organize your own salvation you are magnifying the very sin that keeps you from it. To believe that you can be captain of your own life is to suffer the sin of pride. What is pride? These days the word “pride” has positive connotations. It means feeling good about yourself and the things associated with you. When we use it negatively, we think of the arrogant person, someone who is puffed up and egotistical, boasting and strutting about. But that is not really the core of pride. That is just one way the disease of pride presents itself. By another definition, pride is building your happiness around your accomplishments, using your work as the measure of your worth. It is believing that you can arrive at fulfillment on your own, driven by your own individual efforts. Pride can come in bloated form. This is the puffed-up Donald Trump style of pride. This person wants people to see visible proof of his superiority. He wants to be on the VIP list. In conversation, he boasts, he brags. He needs to see his superiority reflected in other people’s eyes. He believes that this feeling of superiority will eventually bring him peace. That version is familiar. But there are other proud people who have low self-esteem. They feel they haven’t lived up to their potential. They feel unworthy. They want to hide and disappear, to fade into the background and nurse their own hurts. We don’t associate them with pride, but they are still, at root, suffering from the same disease. They are still yoking happiness to accomplishment; it’s just that they are giving themselves a D– rather than an A+. They tend to be just as solipsistic, and in their own way as self-centered, only in a self-pitying and isolating way rather than in an assertive and bragging way. One key paradox of pride is that it often combines extreme self-confidence with extreme anxiety. The proud person often appears self-sufficient and egotistical but is really touchy and unstable. The proud person tries to establish self-worth by winning a great reputation, but of course this makes him utterly dependent on the gossipy and unstable crowd for his own identity. The proud person is competitive. But there are always other people who might do better. The most ruthlessly competitive person in the contest sets the standard that all else must meet or get left behind. Everybody else has to be just as monomaniacally driven to success. One can never be secure. As Dante put it, the “ardor to outshine / Burned in my bosom with a kind of rage.” Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy. Augustine suddenly came to realize that the solution to his problem would come only after a transformation more fundamental than any he had previously entertained, a renunciation of the very idea that he could be the source of his own solution.

While irrational faith is rooted in submission to a power which is felt to be overwhelmingly strong, omniscient and omnipotent, and in the abdication of one's own power and strength, rational faith is based upon the opposite experience. We have this faith in a thought because it is the result of our own observation and thinking. We have faith in the potentialities of others, of ourselves, and of mankind because, and only to the degree to which, we have experienced the growth of our own potentialities, the reality of growth in ourselves, the strength of our own power of reason and of love. The basis of rational faith is productiveness; to live by our faith means to live productively. It follows that the belief in power (in the sense of domination) and the use of power are the reverse of faith. To believe in power that exists is identical with disbelief in the growth of potentialities which are as yet unrealized. It is a prediction of the future based solely on the manifest present; but it turns out to be a grave miscalculation, profoundly irrational in its oversight of the human potentialities and human growth. There is no rational faith in power. There is submission to it or, on the part of those who have it, the wish to keep it. While to many power seems to be the most real of all things, the history of man has proved it to be the most unstable of all human achievements. Because of the fact that faith and power are mutually exclusive, all religions and political systems which originally are built on rational faith become corrupt and eventually lose what strength they have, if they rely on power or ally themselves with it. To have faith requires courage, the ability to take a risk, the readiness even to accept pain and disappointment. Whoever insists on safety and security as primary conditions of life cannot have faith; whoever shuts himself off in a system of defense, where distance and possession are his means of security, makes himself a prisoner. To be loved, and to love, need courage, the courage to judge certain values as of ultimate concern—and to take the jump and stake everything on these values.

What can I say about my first real relationship, the one I had with Raylan Thompson? That he was charming, and easy on the eyes... a brave military man like my father. However, if I was being honest with myself, he wasn’t my Pierre Curie or Frederic Joliot. I never felt the way the songs say you’re supposed to feel if you love someone. Sure, I really liked him, but I always knew I could live without him. Our relationship was unstable, like radioactive decay, or boron- 7—a substance that didn’t last, as though it had never been there at all.

Superficial news for the average man This situation makes the "current-events man" a ready target for propaganda. Indeed, such a man is highly sensitive to the influence of present-day currents; lacking landmarks, be follows all currents. He Is unstable because he runs after what happened today; he relates to the event and therefore cannot resist any impulse coming from that event. Because he is immersed in current affairs, this man has a psychological weakness that puts him at the mercy of the propagandist. No confrontation ever occurs between the event and the truth; no relationship ever exists between the event and the person. Real information never concerns such a person. What could be more striking, more distressing more decisive than the splitting of the atom, apart from the bomb itself? And yet this great development is kept in the background, behind the fleeting and spectacular result of some catastrophe or sports event because that is the superficial news the average man wants. Propaganda addresses itself to that man; like him, it can relate only to the most superficial aspect of a spectacular event, which alone can interest man and lead him to make a certain decision or adopt a certain attitude.

What we call “man” and “woman” are material manifestations of the created duality referred to in the Quran where God says, “And that He created the pair, the male and the female” [53:45], which act as vehicles in this world to manifest the duality of Divine Attributes, those of Majesty coming forth predominantly in the masculine form, and those of Beauty dominating in the feminine form. It is balance between the masculine and feminine that should be sought to create harmony, not sameness. Sameness implies oneness, and oneness is God’s alone. Sameness implies self-sufficiency, and self-sufficiency is God’s alone. Sameness implies completeness, and completeness is God’s alone. Creation on the other hand is the beautiful and diverse spectrum of deficient multiplicities that arise out of the initial paired duality. Each side of the paired duality is deficient in ways that render it unstable and in a state of constant anxiety until its deficiencies are complemented by the other side. That is the indication given in the verses recited at Muslim weddings: “And from among His signs is that He created mates for you from yourselves so that you may find tranquility in them, and He put between you love and compassion; most surely there are signs in this for a people who reflect.” [30:21]

Good. Society as a whole cannot respect the individual. The ‘greater good’ of society, says there should be no place for the useless, the cripple who cannot work, the lazy, the mentally unstable, the genetically weak – the man who does not aid its running, or its ability to survive. It says the dead weight must be removed, or made to be useful. But if you say keep those alive, what you are saying is the survival of one, is more important than the ‘good’ of society – hence we don’t remove the useless, because most of society obviously does not know what’s ‘good’ for it... So, if we respect the individual, then one cannot abide by that theory of right and wrong.

In the eighteenth century, there was said to be a man who had read every book written. But nowadays, if you read one book a day, it would take you many tens of thousands of years to read through the books in a national library. By which time, many more books would have been written. This has meant that no one person can be the master of more than a small corner of human knowledge. People have to specialise, in narrower and narrower fields. This is likely to be a major limitation in the future. We certainly cannot continue, for long, with the exponential rate of growth of knowledge that we have had in the last 300 years. An even greater limitation and danger for future generations is that we still have the instincts, and in particular the aggressive impulses, that we had in caveman days. Aggression, in the form of subjugating or killing other men and taking their women and food, has had definite survival advantage up to the present time. But now it could destroy the entire human race and much of the rest of life on Earth. A nuclear war is still the most immediate danger, but there are others, such as the release of a genetically engineered virus. Or the greenhouse effect becoming unstable.

She went to move around Jacques, strongly objecting to the this woman label. She did have a name. She was a person. She had a feeling they all thought her the hysterical type. She certainly hadn’t managed to show them her normal calm self. Jacques stepped backward and his arm swept behind him to pin her against the wall. He never took his eyes from the trio before them. He knew he was unstable, still fighting to hold on to reason when his every instinct was to attack. He trusted none of them and would not allow Shea to be put in any danger. Shea retaliated with a hard pinch. She was not going to cower behind her wild man like some seventeenth-century heroine fainting with the vapors. So she was surrounded by a few vampires. Big deal. Carpathians. Jacques sounded amused. If you laugh at me, Jacques, I might find another wooden stake and come after you myself, she warned him silently. “Well, for heaven’s sake.” Shea sounded exasperated as she addressed the group. “We’re all civilized, aren’t we?” She shoved at Jacques’ broad back. “Aren’t we?” “Absolutely.” Raven stepped forward, ignoring Mikhail’s restraining hand. “At least the women are. The men around here haven’t quite graduated from the swinging-through-trees stage yet.

Burbank's power of love, reported Hall, "greater than any other, was a subtle kind of nourishment that made everything grow better and bear fruit more abundantly. Burbank explained to me that in all his experimentation he took plants into his confidence, asked them to help, and assured them that he held their small lives in deepest regard and affection." Helen Keller, deaf and blind, after a visit to Burbank, wrote in Out­ look for the Blind: "He has the rarest of gifts, the receptive spirit of a child. When plants talk to him, he listens. Only a wise child can understand the language of flowers and trees." Her observation was particularly apt since all his life Burbank loved children. In his essay "Training of the Human Plant," later published as a book, he an­ticipated the more humane attitudes of a later day and shocked authori­tarian parents by saying, "It is more important for a child to have a good nervous system than to try to 'force' it along the line of book knowledge at the expense of its spontaneity, its play. A child should learn through a medium of pleasure, not of pain. Most of the things that are really useful in later life come to the children through play and through association with nature." Burbank, like other geniuses, realized that his successes came from having conserved the exuberance of a small boy and his wonder for everything around him. He told one of his biographers: 'Tm almost seventy-seven, and I can still go over a gate or run a foot race or kick the chandelier. That's because my body is no older than my mind-and my mind is adolescent. It has never grown up and I hope it never will." It was this quality which so puzzled the dour scientists who looked askance at his power of creation and bedeviled audiences who expected him to be explicit as to how he produced so many horticultural wonders. Most of them were as disappointed as the members of the American Pomological Society, gathered to hear Burbank tell "all" during a lecture entitled "How to Produce New Fruits and Flowers," who sat agape as they heard him say: In pursuing the study of any of the universal and everlasting laws of nature, whether relating to the life, growth, structure and movements of a giant planet, the tiniest plant or of the psychological movements of the human brain, some conditions are necessary before we can become one of nature's interpreters or the creator of any valuable work for the world. Preconceived notions, dogmas and all personal prejudice and bias must be laid aside. Listen patiently, quietly and reverently to the lessons, one by one, which Mother Nature has to teach, shedding light on that which was before a mystery, so that all who will, may see and know. She conveys her truths only to those who are passive and receptive. Accepting these truths as suggested, wherever they may lead, then we have the whole universe in harmony with us. At last man has found a solid foundation for science, having discovered that he is part of a universe which is eternally unstable in form, eternally immutable in substance.

Do you think we love each other enough to marry?" he asked, definitely. It made her tremble. "No," she answered, truthfully. "I don't think so - we're too young." "I thought perhaps," he went on miserably, "that you, with your intensity in things, might have given more - than I could ever make up to you. - And even now - if you think it better - we'll be engaged." Now Miriam wanted to cry. And she was angry too. He was always such a child, for people to do as they liked with. "No, I don't think so," she said firmly. He pondered a minute. "You see," he said, "with me - I don't think one person would ever monopolise me - be everything to me - I think never." This she did not consider... "You stop away, will you?" She did not answer. By this time she was very angry. "Well, what shall we do?" she said shortly. "I suppose I'd better drop French. I was just beginning to get on with it. - But I suppose I can go alone." "I don't see that we need," he said. "I can give you a French lesson, surely." "Well - and there are Sunday nights. I shan't stop coming to chapel, because I enjoy it, and it's all the social life I get. But you've no need to come home with me. I can go alone." "All right," he answered, rather taken aback... "And you won't think about it, and let it trouble you, will you?" he asked. "Oh no," replied Miriam, without looking at him. He was silent. She thought him unstable. He had no fixity of purpose, no anchor of righteousness that held him. "Because," he continued, "a man gets across his bicycle - and goes to work - and does all sorts of things. But a woman broods." "No, I shan't bother," said Miriam. And she meant it.

In the story of Wagner and Wagnerism, we see both the highest and the lowest impulses of humanity entangled. It is the triumph of art over reality and the triumph of reality over art; it is a tragedy of flaws set so deep that after two centuries they still infuriate us as if the man were in the room. To blame Wagner for the horrors committed in his wake is an inadequate response to historical complexity: it lets the rest of civilization off the hook. At the same time, to exonerate him is to ignore his insidious ramifications. It is no longer possible to idealize Wagner: the ugliness of his racism means that posterity's picture of him will always be cracked down the middle. In the end, the lack of a tidy moral resolution should make us more honest about the role that art plays in the world. In Wagner's vicinity, the fantasy of artistic autonomy falls to pieces and the cult of genius comes undone. Amid the wreckage, the artist is liberated from the mystification of "great art”. He becomes something more unstable, fragile, and mutable. Incomplete in himself, he requires the most active and critical kind of listening. So it goes with all art that endures: it is never a matter of beauty proving eternal. When we look at Wagner, we are gazing into a magnifying mirror of the soul of the human species. What we hate in it, we hate in ourselves; what we love in it, we love in ourselves also. In the distance we may catch glimpses of some higher realm, some glimmering temple, some ecstasy of knowledge and compassion. But it is only a shadow on the wall, an echo from the pit. The vision fades, the curtain falls, and we shuffle back in silence to the world as it is.

Continetti concludes: "An intellectual, financial, technological, and social infrastructure to undermine global capitalism has been developing for more than two decades, and we are in the middle of its latest manifestation… The occupiers’ tent cities are self-governing, communal, egalitarian, and networked. They reject everyday politics. They foster bohemianism and confrontation with the civil authorities. They are the Phalanx and New Harmony, updated for postmodern times and plopped in the middle of our cities. There may not be that many activists in the camps. They may appear silly, even grotesque. They may resist "agendas" and "policies." They may not agree on what they want or when they want it. And they may disappear as winter arrives and the liberals whose parks they are occupying lose patience with them. But the utopians and anarchists will reappear… The occupation will persist as long as individuals believe that inequalities of property are unjust and that the brotherhood of man can be established on earth." You can see why anarchists might find this sort of thing refreshingly honest. The author makes no secret of his desire to see us all in prison, but at least he’s willing to make an honest assessment of what the stakes are. Still, there is one screamingly dishonest theme that runs throughout the Weekly Standard piece: the intentional conflation of "democracy" with "everyday politics," that is, lobbying, fund-raising, working for electoral campaigns, and otherwise participating in the current American political system. The premise is that the author stands in favor of democracy, and that occupiers, in rejecting the existing system, are against it. In fact, the conservative tradition that produced and sustains journals like The Weekly Stand is profoundly antidemocratic. Its heroes, from Plato to Edmund Burke, are, almost uniformly, men who opposed democracy on principle, and its readers are still fond of statements like "America is not a democracy, it’s a republic." What’s more, the sort of arguments Continetti breaks out here--that anarchist-inspire movements are unstable, confused, threaten established orders of property, and must necessarily lead to violence--are precisely the arguments that have, for centuries. been leveled by conservatives against democracy itself. In reality, OWS is anarchist-inspired, but for precisely that reason it stands squarely in the very tradition of American popular democracy that conservatives like Continetti have always staunchly opposed. Anarchism does not mean the negation of democracy--or at least, any of the aspects of democracy that most American have historically liked. Rather, anarchism is a matter of taking those core democratic principles to their logical conclusions. The reason it’s difficult to see this is because the word "democracy" has had such an endlessly contested history: so much so that most American pundits and politicians, for instance, now use the term to refer to a form of government established with the explicit purpose of ensuring what John Adams once called "the horrors of democracy" would never come about. (p. 153-154)

Elvis was pretty slick. Nonetheless, I knew that he was cheating. His four-of-a-kind would beat my full house. I had two choices. I could fold my hand and lose all the money I’d contributed to the pot, or I could match Elvis’s bet and continue to play. If a gambler thought he was in an honest game, he would probably match the bet thinking his full house was a sure winner. The con artist would bet large amounts of money on the remaining cards, knowing he had a winning hand. I narrowed my eyes and pursed my lips, as if struggling to decide whether to wager five hundred pesos or fold my hand and call it quits. I knew there were five men between me and the door and watched them from the corner of my eye. Even if I folded and accepted my losses, I knew they would not let me leave without taking all my cash. They had strength in numbers and would strong arm me if they could. The men stared, intently watching my next move. I set down my beer and took five one hundred peso notes from my wallet. The men at the bar relaxed. My adrenaline surged, pumping through my brain, sharpening my focus as I prepared for action. I moved as if to place my bet on the table, but instead my hand bumped my beer bottle, spilling it onto Elvis’ lap. Elvis reacted instinctively to the cold beer, pushing back from the table and rising to his feet. I jumped up from my chair making a loud show of apologizing, and in the ensuing pandemonium I snatched all the money off the table and bolted for the door! My tactics took everyone by complete surprise. I had a small head start, but the Filipinos recovered quickly and scrambled to cut off my escape. I dashed to the door and barely made it to the exit ahead of the Filipinos. The thugs were nearly upon me when I suddenly wheeled round and kicked the nearest man square in the chest. My kick cracked ribs and launched the shocked Filipino through the air into the other men, tumbling them to the ground. For the moment, my assailants were a jumble of tangled bodies on the floor. I darted out the door and raced down the busy sidewalk, dodging pedestrians. I looked back and saw the furious Filipinos swarming out of the bar. Running full tilt, I grabbed onto the rail of a passing Jeepney and swung myself into the vehicle. The wide-eyed passengers shrunk back, trying to keep their distance from the crazy American. I yelled to the driver, “Step on the gas!” and thrust a hundred peso note into his hand. I looked back and saw all six of Johnny’s henchmen piling onto one tricycle. The jeepney driver realized we were being pursued and stomped the gas pedal to the floor. The jeepney surged into traffic and accelerated away from the tricycle. The tricycle was only designed for one driver and two passengers. With six bodies hanging on, the overloaded motorcycle was slow and unstable. The motorcycle driver held the throttle wide open and the tricycle rocked side to side, almost tipping over, as the frustrated riders yelled curses and flailed their arms futilely. My jeepney continued to speed through the city, pulling away from our pursuers. Finally, I could no longer see the tricycle behind us. When I was sure I had escaped, I thanked the driver and got off at the next stop. I hired a tricycle of my own and carefully made my way back to my neighborhood, keeping careful watch for Johnny and his friends. I knew that Johnny was in a frustrated rage. Not only had I foiled his plans, I had also made off with a thousand pesos of his cash. Even though I had great fun and came out of my escapade in good shape, my escape was risky and could’ve had a very different outcome. I feel a disclaimer is appropriate for those people who think it is fun to con street hustlers, “Kids. Don’t try this at home.

At the same time, however, the necessity for economic change in our countries has led us to conceive laws and accept traditions often at the expense of the individual person. Just when many are becoming conscious of the fundamental heritage of the Judeo-Christian tradition to respect each human person, friend or foe, within the actual structure of our society to apply this truth. The very efficiency demanded by our technocratic industrial society renders the life of the old, the unstable and the handicapped almost impossible. as the values of efficiency, individualism, and wealth become the only motivations, they tend to stifle the profound aspirations of man so that little by little he loses all sense of fellowship and community.

But he hated the very name of independence in Parliament, and when he was told of any man, that that man intended to look to measures and not to men, he regarded that man as being both unstable as water and dishonest as the wind. No good could possibly come from such a one, and much evil might and probably would come.

salt by definition is a compound created by the neutralization of an acid and a base. Both are extremely unstable—one because it lacks an electron and the other because it has an extra one. So they are, like a good marriage, attracted to each other because they solve each other’s problem, complete each other, and result in an extremely stable compound.

laws of dynamic motion seem to contradict the randomness generally attributed to collisions between atoms. The ancient philosophers had already pointed out that any natural process can be interpreted in many different ways in terms of the motion of and collisions between atoms. This was not a problem for the atomists, since their main aim was to describe a godless, law less world in which man is free and can expect to receive neither punishment nor reward from any divine or natural order. But classical science was a science of engineers and astronomers, a science of action and prediction. Speculations based on hypothetical atoms could not satisfy its needs. In contrast, Newton’s law provided a means of predicting and manipulating. Nature thus becomes law-abiding, docile, and predictable, instead of being chaotic, unruly, and stochastic. But what is the connection between the mortal, unstable world in which atoms unceasingly combine and separate, and the immutable world of dynamics governed by Newton’s law, a single mathematical formula corresponding to an eternal truth unfolding toward a tautological future?

DEFENDING A RAPIST What is the character of a person who becomes a sexual enabler? We get an early glimpse into this question from 1975, when Hillary Clinton defended a man, Thomas Alfred Taylor, who was accused of beating and raping a twelve-year-old girl. A virgin prior to the attack, she spent five days in a coma, several months recovering from her injuries, and years in therapy. Even people who are accused of heinous crimes deserve criminal representation. Hillary’s strategy in defending Taylor, however, was to blame the teenage victim. According to an affidavit filed by Hillary, children who come from “disorganized families such as the complainant” sometimes “exaggerate or romanticize sexual experiences.” Hillary suggested the girl was “emotionally unstable with a tendency to seek out older men and engage in fantasizing.” Here Hillary seems to be echoing what Bernie Sanders wrote in his rape fantasy essay. In this case, however, the girl certainly didn’t dream up the assault and rape. There was physical evidence that showed she had been violated, and she was beaten so badly she was in a coma. Prosecutors had in their possession a bloodied pair of Taylor’s underwear. But fortunately for Hillary and her client, the forensic lab mishandled the way that evidence was preserved. At the time of trial, the state merely had a pair of Taylor’s underwear with a hole cut in it. Hillary plea bargained on behalf of Taylor and got him released without having to do any additional time. A tape unearthed by the Washington Free Beacon has Hillary celebrating the outcome. “Got him off with time served in the county jail,” she says. Did Hillary believe that, in this case, justice was done? Certainly not. On the tape, Hillary admits she never trusted her client. “Course he claimed he didn’t, and all this stuff.” So she decided to verify his story. “I had him take a polygraph, which he passed—which forever destroyed my faith in polygraphs.” Clearly Hillary knows her client is guilty, and this fact doesn’t bother her. The most chilling aspect of Hillary’s voice is her indifference—even bemusement—at getting a man off after he raped a twelve-year-old. The episode is a revealing look into the soul of an enabler. In fact, it reminds me of Alinsky protesting to Frank Nitti about the wasted expense of importing an out-of-town-killer. Hillary, like Alinsky, seems to be a woman without a conscience.9

Whom shall I trust, O Lord, whom shall I trust but Thee? Thou art the Truth, and deceivest not, nor canst be deceived. And on the other hand, Every man is a liar,(3) weak, unstable and frail, especially in his words, so that one ought scarcely ever to believe what seemeth to sound right on the face of it.

Now many crises in people’s lives occur because the hero role that they’ve assumed for one situation or set of situations no longer applies to some new situation that comes up, or–the same thing in effect–because they haven’t the imagination to distort the new situation to fit their old role. This happens to parents, for instance, when their children grow older, and to lovers when one of them begins to dislike the other. If the new situation is too overpowering to ignore, and they can’t find a mask to meet it with, they may become schizophrenic–a last-resort mask–or simply shattered. All questions of integrity involve this consideration, because a man’s integrity consists in being faithful to the script he’s written for himself. “I’ve said you’re too unstable to play any one part all the time–you’re also too unimaginative–so for you these crises had better be met by changing scripts as often as necessary. This should come naturally to you; the important thing for you is to realize what you’re doing so you won’t get caught without a script, or with the wrong script in a given situation. You did quite well, for example, for a beginner, to walk in here so confidently and almost arrogantly a while ago, and assign me the role of a quack. But you must be able to change masks at once if by some means or other I’m able to make the one

The prayer of a progressive man is like a work over compared to his unstable counterpart.

however steady a man is, if he has an unstable wife to whom he is devoted, then there is a corrosion at work on his own foundations.

A wavering minded man is unstable in all his ways.

Antimatter is the most powerful energy source known to man. It releases energy with 100 percent efficiency (nuclear fission is 1.5 percent efficient). Antimatter creates no pollution or radiation, and a droplet could power New York City for a full day. There is, however, one catch . . . Antimatter is highly unstable. It ignites when it comes in contact with absolutely anything . . . even air. A single gram of antimatter contains the energy of a 20-kiloton nuclear bomb—the size of the bomb dropped on Hiroshima.

What can I say about my first real relationship, the one I had with Raylan Thompson? That he was charming, and easy on the eyes... a brave military man like my father. However, if I was being honest with myself, he wasn’t my Pierre Curie or Frederic Joliot. I never felt the way the songs say you’re supposed to feel if you love someone. Sure, I really liked him, but I always knew I could live without him. Our relationship was unstable, like radioactive decay, or boron- 7—a substance that didn’t last, as though it had never been there at all.

And that’s another reason I detest Mogshack, by the way. I never knew him to try and wean a patient away from dependence on guns. Yet he has two, three thousand a year of the population of New York State through his hands. By this time, if he’d done his job properly, he’d have created a glut of second-hand weaponry and cooled the temperature in this city past the flashpoint.” “Two or three thousand out of how many many million?” Flamen snapped. “Out of how many who are unstable enough to lose their marbles and start shooting at random into the street?” Conroy countered. “You don’t start riots, I don’t start riots, the politically educated leaders of the X Patriots don’t start riots. Paranoids start riots and other people are tipped over the edge by contagious hysteria. Your typical insurrectionary sniper isn’t a revolutionary or a fanatic—he’s someone who’s so devoid of empathy he can treat the human beings below his window as moving targets conveniently offered for his skill. And by clever exploitation of the public’s insecurity the Gottschalks have managed to put over a gang of lies equating gunmanship with masculine potency, which do even more damage than Mogshack’s pernicious dogmas. Damn it, man: anyone who can treat another human being as an object for target practice is stuck even further back in the infantile stage than somebody who’s frightened to move on from the masturbation phase and go to bed with a girl! Do you own a gun?

Inflation at a forty-year high. Gas prices are at their highest point ever. Murders at a twenty-five-year high. Illegal border crossings at an all-time high. Parents are furious over an increasingly extremist “education” agenda for our kids. The world is increasingly unstable with our enemies more brazen, more emboldened, more dangerous.

A woman will follow you to the end of the world as long as she can trust you enough to lead her the right way. No woman will submit to a man who doesn’t have a sense of direction on his own. Doesn’t know what he wants to do with his life and is unstable. Not just financially but mentally as well. Keep her happy son, and that goes for all of you.

Hungry for exaltation, the proud person has a tendency to make himself ridiculous. Proud people have an amazing tendency to turn themselves into buffoons, with a comb-over that fools nobody, with golden bathroom fixtures that impress nobody, with name-dropping stories that inspire nobody. Every proud man, Augustine writes, “heeds himself, and he who pleases himself seems great to himself. But he who pleases himself pleases a fool, for he himself is a fool when he is pleasing himself.”16 Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy.

You must figure the street full of running figures, of doors slamming and fights for hiding-places. You must figure the tumult suddenly striking on the unstable equilibrium of old Fletcher’s planks and two chairs—with cataclysmic results. You must figure an appalled couple caught dismally in a swing. And then the whole tumultuous rush has passed and the Iping street with its gauds and flags is deserted save for the still raging unseen, and littered with cocoanuts, overthrown canvas screens, and the scattered stock in trade of a sweetstuff stall. Everywhere there is a sound of closing shutters and shoving bolts, and the only visible humanity is an occasional flitting eye under a raised eyebrow in the corner of a window pane

Morgan retaliated with a strategy that would become one of his hallmarks. He spread rumors to Wall Street that Westinghouse’s company was financially unstable, which dissuaded investors from giving Westinghouse the capital that he needed to expand the production and installation of his alternating current generators. Morgan then began an attack through stock manipulation, and moved to gain control of The Westinghouse Corporation, and thus Tesla’s patents. By the end of 1897, Westinghouse was nearly bankrupt, and it looked as though Morgan would usurp everything that Tesla and Westinghouse had built together. Westinghouse owed Tesla over $1 million in royalties, an amount that grew daily. When Westinghouse described to Tesla the desperate situation, Tesla replied with the following: “Mr. Westinghouse, you have been my friend, you believed in me when others had no faith; you were brave enough to go ahead when others lacked courage; you supported me when even your own engineers lacked vision. ... Here is your contract, and here is my contract. I will tear them both to pieces, and you will no longer have any troubles from my royalties.” In time, these royalties would’ve made Tesla the world’s first billionaire. Instead, they enabled Westinghouse to save his company. Tesla’s selflessness was a testament not only to his generosity and goodwill, but his belief in his ability to continue to create his future.

that in the Nixon era the United States was, in essence, a ‘rogue state.’ It had a ruthless, paranoid, and unstable leader who did not hesitate to break the laws of his own country in order to violate the neutrality, menace the territorial integrity, or destabilize the internal affairs of other nations. At the close of this man’s reign, in an episode more typical of a banana republic or a ‘peoples’ democracy,’ his own secretary of defense, James Schlesinger, had to instruct the Joint Chiefs of Staff to disregard any military order originating in the White House.”266

his son was a weak and mentally unstable young man with sadistic inclinations—which went a long way toward explaining his current flirtation with the British—

The day Jonathan brought him to play music for the king had changed his life with new purpose. He decided it must have been the purpose of the Seer’s anointing. He had quickly discovered the ally he had in Jonathan, an unusual royal heir of integrity and character. He had taken a liking to this man over twice his age. Jonathan had become his mentor, his best friend. They had seen something in each other that connected them. He was everything David wished to be. Jonathan was measured and temperate; David was passionate and unstable. Jonathan had a singularity of spiritual devotion; David struggled with a divided heart for Yahweh and for the flesh. Jonathan had courtly sophistication, David was a rustic. Jonathan had the wisdom of age, David had the recklessness of youth. Jonathan had taken David under his wing and schooled him in the politics of the palace. They spent many hours together at both work and leisure. He became David’s confidant. He even shared family secrets and advised David not to reveal his anointing until Yahweh himself chose the time. When Jonathan discovered David’s battle skills, he was impressed and persuaded his father to make David one of the king’s armor-bearers. When the king had one of his fits of madness, Jonathan would call upon David to play his lyre and soothe the beast.

In the 1950s, Harry became aware that an extremely important member of Congress was a heroin addict. “He headed one of the powerful9 committees of Congress,” he wrote. “His decisions and statements helped to shape and direct the destiny of the United States and the free world.” Harry went to this man in the corridors of Washington, D.C., and told him sternly he must stop using the drug. “I wouldn’t try to do anything about it, Commissioner,” replied the legislator. “It will be the worse for you.” He would go to the gangsters to get it whatever Harry did, “and if it winds up in a public scandal and that should hurt this country, I wouldn’t care . . . The choice is yours.”10 All over America, Anslinger had cut off legal avenues to drugs and forced addicts to go to gangsters for a filthy supply. But he had always pictured it being done to the “unstable, emotional, hysterical,11 degenerate, mentally deficient and vicious classes.” Now, before Harry, there was a man he respected, and he was an addict. So he assured the legislator that there would be a safe, legal supply for him at a Washington, D.C., pharmacy so he would never have to go to the gangsters or go without. The bureau even picked up the tab until the day the congressman died. A journalist uncovered the story and was about to break it. Harry told him that if he published a word, Harry would have him sent to prison for two years. He smothered the story.12 Years

I wasn’t going to hurt him,” she told the man, earning a huff of clear disbelief from Mr. Victor in the process. “You broke my nose,” Mr. Victor snapped. “Which really does beg the question of why you’ve been allowed in the same room with me.” He narrowed an eye on her that was rapidly turning an interesting shade of black. “It is never permissible for a lady to punch a gentleman, not proper in the least. Although . . . given that you seem to be acquainted with Miss Plum as well, you’re obviously not a proper sort of lady.” “I’ve never claimed to be a proper lady, Mr. Victor. In fact, I’m just the nanny.” “You are a proper lady,” Everett said as he reached up and pulled the rag off his face, sporting not one but two black eyes. “And you’re not just the nanny.” Warmth began traveling up Millie’s neck to settle on her face, but before she could so much as get a word of appreciation out of her mouth, Mr. Victor let out another grunt. “Do not tell me, Mr. Mulberry, that this woman, the one who recently broke my nose, has been hired to watch Fred’s children? Surely you must realize that putting those precious scamps in the direct vicinity of a woman prone to violence is hardly in their best interest.” He mopped at his nose again. “She hit me in a manner that suggests she’s spends quite a bit of time pummeling people. That clearly proves she’s unstable—and proves you’re not fit to see to the children’s basic needs, since you hired her as a nanny in the first place.” “I’ve hardly spent my life pummeling people, sir,” Millie said before Everett could reply. “Well, there was this one boy at the orphanage, Freddy Franklin, but . . . I digest from the topic at hand.” “Digress,” Everett said right before he laughed. “I hate to point this out, Millie, but it might benefit you to go back through all the D words, since they seem to be giving you trouble today.” Millie’s lips twitched. “And that explains why I was so dismayed—another D word that I know means upset—about not having my sensible clothing available. My aprons come in remarkably handy for holding my dictionaries.” Additional warmth spread over her when Everett smiled. Hoping

As we now know, of course, there was absolutely no connection between Osama bin Laden and Saddam Hussein. In spite of that fact, President Bush actually said to the nation at a time of greatly enhanced vulnerability to the fear of attack, “You can’t distinguish between al-Qaeda and Saddam.” History will surely judge America’s decision to invade and occupy a fragile and unstable nation that did not attack us and posed no threat to us as a decision that was not only tragic but absurd. Saddam Hussein was a brutal dictator, to be sure, but not one who posed an imminent danger to us. It is a decision that could have been made only at a moment in time when reason was playing a sharply diminished role in our national deliberations. Thomas Jefferson would have recognized the linkage between absurd tragedy and the absence of reason. As he wrote to James Smith in 1822, “Man, once surrendering his reason, has no remaining guard against absurdities the most monstrous, and like a ship without rudder, is the sport of every wind.” I spoke at the Iowa Democratic Convention in the fall of 2001. Earlier in August, I had prepared a very different kind of speech. But in the aftermath of this tragedy, I proudly, with complete and total sincerity, stood before the Democrats of Iowa and said, “George W. Bush is my president, and I will follow him, as will we all, in this time of crisis.” I was one of millions who felt that same sentiment and gave the president my total trust, asking him to lead us wisely and well. But he redirected the focus of America’s revenge onto Iraq, a nation that had nothing whatsoever to do with September 11.

When revealed theology is reduced to an autonomous study of man, when biblical authority is replaced by an unstable human wisdom, when behavior is directed by the descriptions of social science instead of the prescriptions of God’s Word, then we have returned to the situation prevailing at the time of the Book of Judges: every man will do what is right in his own eyes.

Let us TAKE HEED of those things which will make us by degrees fall away from our profession. Let us: (1) Beware of COVETOUSNESS. "Men shall be covetous . . . having a form of godliness—but denying the power" (2 Tim. 3:2,5). One of Christ's own apostles was caught with this silver bait! Covetousness will make a man betray a good cause, and make shipwreck of a good conscience. I have read of some in the time of the Emperor Valens, who denied the Christian faith to prevent the confiscation of their goods. (2) Beware of UNBELIEF. "Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God" (Heb. 3:12). There is no evil like an evil heart; no evil heart like an unbelieving heart. Why so? It makes men depart from the blessed God. He who does not believe God's mercy—will not dread his justice. Unbelief is the nurse of apostasy; therefore unbelieving and unstable go together: "they believed not in God . . . they turned back and tempted God" (Psalm 78:22,41).

Morgan retaliated with a strategy that would become one of his hallmarks. He spread rumors to Wall Street that Westinghouse’s company was financially unstable, which dissuaded investors from giving Westinghouse the capital that he needed to expand the production and installation of his alternating current generators. Morgan then began an attack through stock manipulation, and moved to gain control of The Westinghouse Corporation, and thus Tesla’s patents.

Pride, the minister and writer Tim Keller has observed, is unstable because other people are absentmindedly or intentionally treating the proud man’s ego with less reverence than he thinks it deserves. He continually finds that his feelings are hurt. He is perpetually putting up a front. The self-cultivator spends more energy trying to display the fact that he is happy—posting highlight reel Facebook photos and all the rest—than he does actually being happy.

So then how do we seek Him for help in memorizing? When you decide you’re going to memorize the first thing you need to do is sit in the presence of His Spirit through worshiping or praying. Then when you feel His Spirit upon you, you’ll hear Him more clearly in the message He gives to you in the scriptures. Much like how we worship before we have a message during church service. First we get in the Spirit through worship then we hear God more effectively and clearly through the preacher or pastor during the sermon. When we memorize the word, we likewise need to get in the Spirit through worship or prayer. Then we need to sit in His presence and meditate on the scriptures. When we meditate we are listening carefully for the voice of the Spirit, as reads and interprets the scriptures to us. Be slow and deliberate about your reading and listen carefully to God. It is easier to hear Him when you go slowly, so that you can focus on what He may be saying to you. Then as we read the word we need to listen toward His presence for anything that He may say to us through the scriptures. When you feel His presence listen toward it for guidance. When we talk to one another we face each other, like wise “face God” with your heart and listen toward His presence in your mind. Then when the scriptures start speaking out to you, you have found what He wants you to memorize. As a quick tip, EVERY TIME you hear God speak to you in the scriptures, write it down. Write everything, always. In this you are training yourself to understand the voice of God more effectively. When it comes time to memorize then ask Him be your strength in your weakness. Ask Him to give you the wisdom and help you to memorize it quickly and easily. Then put all your faith in Him as you memorize with the tips and tricks outlined above. I particularly use the chunk method. When you ask Him to help you memorize, God will do it according to your faith. Therefore you must have faith that He will help you as we just discussed, “But let him ask in faith, with no doubting for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways.” Jas 1:6-8 It is really that simple. His yoke is easy and His burden is light. Put your faith in Him, and you will see Him answer you. However the enemy will likely seek to discourage you. If you feel discouraged you’re probably afflicted and need to pray. Continue to put your faith in Him and don’t listen to any doubts that may form in your mind. God does not want you doubting as He expressed through the apostle James. Therefore put all your faith in Him and as long as you do, He will help you. If you like to know more about how God can help you memorize the scriptures, I speak in greater detail about it in my other book How To Memorize The Entire Bible In No Time Flat.

Himmler felt threatened by the ever increasing influence of Maria Orsic, and on two occasions told Adolf Hitler that she is not to be trusted because she is unstable, and she has close ties to the Jews. Himmler also mentioned the name of Princess Stephanie von Hohenlohe. Little did he know that Princess Stephanie was a close friend to Hitler who showered her with gifts.  In fact, Hitler overlooked her Jewish roots, and gave her a castle in Austria as token of his admiration for her beauty and her services to the Reich as a spy extraordinaire. On Orsic, Hitler simply said: We need her for the time being but keep an eye on her…” and he added, “I don’t trust secret societies…” Himmler, SS General Jakob Sporrenberg, and SS General Hans Kammler kept Maria Orsic in isolation, and prevented her from having access to Adolf Hitler.

If any of you lacks wisdom, let him ask of God, who gives to all liberally and without reproach, and it will be given to him. But let him ask in faith, with no doubting, for he who doubts is like a wave of the sea driven and tossed by the wind. For let not that man suppose that he will receive anything from the Lord; he is a double-minded man, unstable in all his ways." (James 1:5-8)   We

Our problem is that we always want to hold on to the past and still go into the future. That is what is meant by having a double heart. In James 1:8 we read that a person who is of two minds is hesitating, dubious, irresolute, unstable, unreliable and uncertain about everything he thinks, feels or decides. The King James Version says, A double minded man is unstable in all his ways.

The motor of history consists in the general advancement of technology – of man’s domination over nature – requiring appropriate productive relations with the conflict between forces and relations of production creating the conditions of social revolution. However it is the destiny of the subjugated class to act as the direct motor of history to replace the ruling class of a given society. Conflict within the relations of production are caused by the advancement of the productive forces, these relations are inherently unstable as they are based on class conflict. The eventual awakening of consciousness of the subjugated class allows them to question their position and ultimately change it. The capacity of the workers to create a revolution is why Marx believed in his own activism, not to change the course of history but to hasten it along the least painful path.

When the safety of a state depends on any man’s good faith, and its affairs cannot be administered properly unless its rulers choose to act from good faith, it will be very unstable,” Spinoza notes.

The cry for freedom arises with an urgency which will not be denied. It was to men in this mood in the Hellenistic world that philosophy came, to show them the way of deliverance. Why were they entangled in this unrest, dragged hither and thither by forces outside their control? The answer was to be found in the distribution of interest. Every interest man had in any object was a filament, as it were, going out from his heart and attaching itself to that object, so that if the object was unstable and elusive he was pulled miserably after it. The way of freedom therefore was to cut all this strands going out in all directions and attaching to al multitude of objects. (...) They were all agreed that deliverance was to be found in reducing the field of interest.

This man might be a thug, a criminal, and mentally unstable, but he’s my monster and I love him.

Real genuine sorrow will sometimes make even a phenomenally frivolous, unstable man solid and stoical; for a short time at any rate; what's more, even fools are by genuine sorrow turned into wise men, also only for a short time of course; it is characteristic of sorrow.

The situation is simple. If you want to keep our business, we'd like a different project manager. One who doesn't act like she thinks we're stupid, or insufferable. Someone who doesn't act like she hates working with us." A red haze falls over my eyes. I've never been anything but respectful with these jackasses. I've been friendly and calm and accommodating. But this? This running to my bosses and tattling like spoiled children? Asking to have me removed because I told them that I want to build their stupid house so that it doesn't fall down? This is major bullshit, and my blood pressure soars. My carefully-fought-for bit of restraint that I've been struggling so hard to maintain shatters into a zillion pieces. And before I know it, words are flying out the front of my head. "Mr. and Mrs. Manning, everyone here at MacMurphy wants you to be happy with your experience. And you should absolutely work with someone you connect with. I recommend Liam Murphy, he's your kind of ass-kissing suck-up guy. He will tell you what you want to hear, one hundred percent of the time. He will built your monstrous tasteless house and fill it with your cut-rate special-deal fell-off-the-truck fixtures that your buddies pawn off on you. He'll never tell you that you are building something with built-in lack of resale value due to your appallingly bad taste, and that you are doing it at a price nearly twice what the market in that neighborhood will ever bear. He can be the one to ignore your calls in two years when your screening room walls sprout black mold and your ghastly gold-flecked marble backsplash cracks in half as the kitchen settles six inches into your unstable leaky basement. As for your perception that I act like I think you are stupid and insufferable and I hate working with you? Let me assure you. That? Is no act.

Let there be light. Gen. 1:3 Let there be enlightenment; let there be understanding. Darkness. Gen. 1:4 Ignorance; lack of enlightenment and understanding. Eden. Gen. 2:8 A delightful place; temporal life. Garden. Gen. 2:8 Metaphorically—a wife; a family. Tree of life in the midst of the garden. Gen. 2:9 Sex; posterity, progeny. The tree of the knowledge of good and evil. Gen. 2:9 Moral law; the knowledge of good and evil. The tree of life. Gen. 2:9 Eternal life. The tree of good and evil. Gen. 2:17 Metaphorically—sexual relationship. Good. Gen. 2:17 Anything perfect. Evil. Gen. 2:17 Anything imperfect; contrary to good; immature. Naked. Gen. 2:25 Exposed; ashamed. Serpent. Gen. 3:1 An enemy; deception. Thorns and thistles. Gen. 3:18 Grievances and difficulties. Sent forth from the garden. Gen. 3:23 A loss of harmony; a lost paradise. God took him away. Gen. 5:24 He died painlessly. He had a heart attack. Sons of God. Gen. 6:2 Good men; the descendants of Seth. My spirit shall not dwell in man forever. Gen. 6:3 I have become weary and impatient. (A scribal note.) The Lord was sorry that He made man. Gen. 6:6 (A scribal note. See Old Testament Light—Lamsa.) I set my bow in the clouds. Gen. 9:13 I set the rainbow in the sky. I have lifted up my hands. Gen. 14:22 I am taking a solemn oath. Thy seed. Gen. 17:7 Your offspring; your teaching. Angels. Gen. 19:1 God’s counsel; spirits; God’s thoughts. Looking behind. Gen. 19:17 Regretting; wasting time. A pillar of salt. Gen. 19:26 Lifeless; stricken dead. As the stars of heaven. Gen. 22:17 Many in number; a great multitude. Went in at the gate. Gen. 23:18 Mature men who sat at the counsel. Hand under thigh. Gen. 24:2 Hand under girdle; a solemn oath. Tender eyed. Gen. 29:17 Attractive eyes. He hath sold us. Gen. 31:15 He has devoured our dowry. Wrestling with an angel. Gen. 32:24 Being suspicious of a pious man. Coat of many colors. Gen. 37:23 A coat with long sleeves meaning learning, honor and a high position. Spilling seed on the ground. Gen. 38:9 Spilling semen on the ground. (An ancient practice of birth control.) No man shall lift up his hand or foot. Gen. 41:44 No man shall do anything without your approval. Put his hand upon thine eyes. Gen. 46:4 Shall close your eyes upon your death bed. Laying on of hands. Gen. 48:14 Blessing and approving a person. His right hand upon the head. Gen. 48:17 A sincere blessing. Unstable as water. Gen. 49:4 Undecided; in a dilemma. The sceptre shall not depart from Judah. Gen. 49:10 There shall always be a king from the lineage of Judah. Washed his garments in wine. Gen. 49:11 He will become an owner of many vineyards. His teeth white with milk. Gen. 49:12 He will have abundant flocks of sheep. His bow abode in strength. Gen. 49:24 He will become a valiant warrior. The stone of Israel. Gen. 49:24 The strong race of Israel. He gathered up his feet. Gen. 49:33 He stretched out his feet—He breathed his last breathe; he died.