Well Integrated Quotes

Good men don't become legends," he said quietly. "Good men don't need to become legends." She opened her eyes, looking up at him. "They just do what's right anyway.

Yoga is not a religion. It is a science, science of well-being, science of youthfulness, science of integrating body, mind and soul.

Unless today is well lived, tomorrow is not important.

Atticus, you must be wrong." "How's that?" "Well, most folks seem to think they're right and you're wrong. . ." "They're certainly entitled to think that, and they're entitled to full respect for their opinions," said Atticus, "but before I can live with other folks I've got to live with myself. The one thing that doesn't abide by majority rule is a person's conscience.

Nowadays you have to be a scientist if you want to be a killer. No, no, I was neither. Ladies and gentleman of the jury, the majority of sex offenders that hanker for some throbbing, sweet-moaning, physical but not necessarily coital, relation with a girl-child, are innocuous, inadequate, passive, timid strangers who merely ask the community to allow them to pursue their practically harmless, so-called aberrant behavior, their little hot wet private acts of sexual deviation without the police and society cracking down upon them. We are not sex fiends! We do not rape as good soldiers do. We are unhappy, mild, dog-eyed gentlemen, sufficiently well integrated to control our urge in the presence of adults, but ready to give years and years of life for one chance to touch a nymphet. Emphatically, no killers are we. Poets never kill.

Examine each question in terms of what is ethically and aesthetically right, as well as what is economically expedient. A thing is right when it tends to perserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.

The definition of a professional is one who does a job well even when they don't like it.

There are things we don't do. From this moment forth, let us all ensure our every action reflects well on us and our ancestors. Let us live to the highest standards, lest we win this war only to find ourselves staring in the mirror at the face of our late enemy.

If you want to know if someone was meant to be in your future, then remove all the worldly things about them from your mind. Don’t think about their looks, the intimate moments or their personality. Now, think about how they made you feel, how they improved your life and what virtues they possess that push you to want to become better. Did they bring you closer to God? Did they bring you to your life mission? Did they ever lie to you, betray you or made it impossible for you to feel comfortable speaking your mind? When you remove all the shine from a diamond, it becomes a glass rock. What value is it then? See beneath the surface and you will know who your future is with.

...Regardless, I still do not believe that your duty is to do as the people wish. Your duty is to lead as best you can, following the dictates of your conscience. You must be true. Your Majesty, to the man you wish to become....

I've always thought of wholeness and integration as necessary myths. We're fragmented beings who cement ourselves together, but there are always cracks. Living with the cracks is part of being, well, reasonably healthy

Shepherd Book: What are we up to, sweetheart? River: Fixing your Bible. Book: I, um... What? River: Bible's broken. Contradictions, false logistics - doesn't make sense. Shepherd Book: No, no. You-you-you can't... River: So we'll integrate non-progressional evolution theory with God's creation of Eden. Eleven inherent metaphoric parallels already there. Eleven. Important number. Prime number. One goes into the house of eleven eleven times, but always comes out one. Noah's ark is a problem. Shepherd Book: Really? River: We'll have to call it early quantum state phenomenon. Only way to fit 5000 species of mammal on the same boat. Shepherd Book: River, you don't fix the Bible. River: It's broken. It doesn't make sense. Book: It's not about making sense. It's about believing in something, and letting that belief be real enough to change your life. It's about faith. You don't fix faith, River. It fixes you.

True character arises from a deeper well than religion. It is the internalization of moral principles of a society, augmented by those tenets personally chosen by the individual, strong enough to endure through trials of solitude and adversity. The principles are fitted together into what we call integrity, literally the integrated self, wherein personal decisions feel good and true. Character is in turn the enduring source of virtue. It stands by itself and excites admiration in others.

it speaks of such integrity to refuse to pretend that you’re doing well just to help other people deal with the fact that sometimes we face an impossible loss.

Integrate well. Move upwards in society. Be praised – until people worry that you’re doing too well, and then they remember that you’re foreign." (from "The Good Immigrant" by Nikesh Shukla)

What I didn’t say was: I know you too well. You live your life idealistically. You think it’s possible to opt out of the system. No regular income, no health insurance. You quit jobs on a dime. You think this is freedom but I still see the bare, painstakingly cheap way you live, the scrimping and saving, and that is not freedom either. You move in circumscribed circles. You move peripherally, on the margins of everything, pirating movies and eating dollar slices. I used to admire this about you, how fervently you clung to your beliefs—I called it integrity—but five years of watching you live this way has changed me. In this world, money is freedom. Opting out is not a real choice.

Well, Mr. Frankel, who started this program, began to suffer from the computer disease that anybody who works with computers now knows about. It's a very serious disease and it interferes completely with the work. The trouble with computers is you *play* with them. They are so wonderful. You have these switches - if it's an even number you do this, if it's an odd number you do that - and pretty soon you can do more and more elaborate things if you are clever enough, on one machine. After a while the whole system broke down. Frankel wasn't paying any attention; he wasn't supervising anybody. The system was going very, very slowly - while he was sitting in a room figuring out how to make one tabulator automatically print arc-tangent X, and then it would start and it would print columns and then bitsi, bitsi, bitsi, and calculate the arc-tangent automatically by integrating as it went along and make a whole table in one operation. Absolutely useless. We *had* tables of arc-tangents. But if you've ever worked with computers, you understand the disease - the *delight* in being able to see how much you can do. But he got the disease for the first time, the poor fellow who invented the thing.

Metta is the ability to embrace all parts of ourselves, as well as all parts of the world. Practicing metta illuminates our inner integrity because it relieves us of the need to deny different aspects of ourselves. We can open to everything with the healing force of love. When we feel love, our mind is expansive and open enough to include the entirety of life in full awareness, both its pleasures and its pains, we feel neither betrayed by pain or overcome by it, and thus we can contact that which is undamaged within us regardless of the situation. Metta sees truly that our integrity is inviolate, no matter what our life situation may be.

As parents become more aware and emotionally healthy, their children reap the rewards and move toward health as well. That means that integrating and cultivating your own brain is one of the most loving and generous gifts you can give your children. Another

IMPORTANT Book reading is a solitary and sedentary pursuit, and those who do are cautioned that a book should be used as an integral part of a well-rounded life, including a daily regimen of rigorous physical exercise, rewarding personal relationships, and sensible low-fat diet. A book should not be used a as a substitute or an excuse.

Still it is true that many same-sex couples want nothing more than to join society as fully integrated socially responsible family-centered taxpaying Little League-coaching nation-serving respectably married citizens. So why not welcome them in Why not recruit them by the vanload to sweep in on heroic wings and save the flagging and battered old institution of matrimony from a bunch of apathetic ne'er-do-well heterosexual deadbeats like me

A good character is not only about the good person people know you to be. Your ability to tell the truth about how bad you had been is also a good character.

Plants are also integral to reweaving the connection between land and people. A place becomes a home when it sustains you, when it feeds you in body as well as spirit. To recreate a home, the plants must also return.

He said, “I know somebody you could kiss.” “Who?” She realized his eyes were amused. “Oh, wait.” He shrugged. He was maybe the only person Blue knew who could preserve the integrity of a shrug while lying down. “It’s not like you’re going to kill me. I mean, if you were curious.” She hadn’t thought she was curious. It hadn’t been an option, after all. Not being able to kiss someone was a lot like being poor. She tried not to dwell on the things she couldn’t have. But now— “Okay,” she said. “What?” “I said okay.” He blushed. Or rather, because he was dead, he became normal colored. “Uh.” He propped himself on an elbow. “Well.” She unburied her face from the pillow. “Just, like—” He leaned toward her. Blue felt a thrill for a half a second. No, more like a quarter second. Because after that she felt the too-firm pucker of his tense lips. His mouth mashed her lips until it met teeth. The entire thing was at once slimy and ticklish and hilarious. They both gasped an embarrassed laugh. Noah said, “Bah!” Blue considered wiping her mouth, but felt that would be rude. It was all fairly underwhelming. She said, “Well.” “Wait,” Noah replied, “waitwaitwait.” He pulled one of Blue’s hairs out of his mouth. “I wasn’t ready.” He shook out his hands as if Blue’s lips were a sporting event and cramping was a very real possibility. “Go,” Blue said. This time they only got within a breath of each other’s lips when they both began to laugh. She closed the distance and was rewarded with another kiss that felt a lot like kissing a dishwasher. “I’m doing something wrong?” she suggested. “Sometimes it’s better with tongue,” he replied dubiously. They regarded each other. Blue squinted, “Are you sure you’ve done this before?” “Hey!” he protested. “It’s weird for me, ‘cause it’s you.” “Well, it’s weird for me because it’s you.” “We can stop.” “Maybe we should.” Noah pushed himself up farther on his elbow and gazed at the ceiling vaguely. Finally, he dropped his eyes back to her. “You’ve seen, like, movies. Of kisses, right? Your lips need to be, like, wanting to be kissed.” Blue touched her mouth. “What are they doing now?” “Like, bracing themselves.” She pursed and unpursed her lips. She saw his point. “So imagine one of those,” Noah suggested. She sighed and sifted through her memories until she found one that would do. It wasn’t a movie kiss, however. It was the kiss the dreaming tree had showed her in Cabeswater. Her first and only kiss with Gansey, right before he died. She thought about his nice mouth when he smiled. About his pleasant eyes when he laughed. She closed her eyes. Placing an elbow on the other side of her head, Noah leaned close and kissed her once more. This time, it was more of a thought than a feeling, a soft heat that began at her mouth and unfurled through the rest of her. One of his cold hands slid behind her neck and he kissed her again, lips parted. It was not just a touch, an action. It was a simplification of both of them: They were no longer Noah Czerny and Blue Sargent. They were now just him and her. Not even that. They were only the time that they held between them.

The novel integrates several forms of human intelligence - verbal intelligence (for the style), psychological intelligence (for the characters), logical intelligence (for the plot), spatial intelligence (for the symbolic and metaphorical content as well as the setting), and even musical intelligence (for pacing and rhythm.

Rise early and seize each day, learn much and use this knowledge well, spend time with those you love, never abuse your pets, use logic to fight the irrational (for it is everywhere), defend the environment and its wildlife as a knight would protect King Arthur, meld mind and heart for greatest creativity, follow your dreams, and become all that you can be.

They where like so many of the adults around us, content to pretend that all was well....but we knew better

I think journalism anywhere should be based on social justice and impartiality, making contributions to society as well as taking responsibility in society. Whether you are capitalist or socialist or Marxist, journalists should have the same professional integrity. --Tan Hongkai

Play is our first energiser. Life is stressful. Play makes it fun. If we can integrate the spirit of play into our lives, we’ll feel better – and do more too.

...[T]he really important thing is not to live, but to live well... [a]nd to live well means the same thing as to live honourably or rightly...

if we use how we were taught yesterday to teach our children today, we are not preparing them well for tomorrow.

I’ve always found the idea of 'saving' your virginity intriguing: it’s not as if we’re packing our Saran-wrapped hymens away in the freezer, after all, or pasting them in scrapbooks. But packed-away virginities aside, the interesting — and dangerous — idea at play here is that of 'morality.” When young women are taught about morality, there’s not often talk of compassion, kindness, courage, or integrity. There is, however, a lot of talk about hymens (though the preferred words are undoubtedly more refined — think 'virginity' and 'chastity'): if we have them, when we’ll lose them, and under what circumstances we’ll be rid of them.

For more than a century ideological extremists at either end of the political spectrum have seized upon well-publicized incidents such as my encounter with Castro to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal working against the best interests of the United States, characterizing my family and me as 'internationalists' and of conspiring with others around the world to build a more integrated global political and economic structure--one world, if you will. If that's the charge, I stand guilty, and I am proud of it.

Look at walls splashed with a number of stains, or stones of various mixed colours. If you have to invent some scene, you can see there resemblances to a number of landscapes, adorned with mountains, rivers, rocks, trees, great plains, valleys and hills, in various ways. Also you can see various battles, and lively postures of strange figures, expressions on faces, costumes and an infinite number of things, which you can reduce to good integrated form. This happens on such walls and varicoloured stones, (which act) like the sound of bells, in whose peeling you can find every name and word that you can imagine. Do not despise my opinion, when I remind you that it should not hard for you to stop sometimes and look into the stains of walls, or the ashes of a fire, or clouds, or mud or like places, in which, if you consider them well, you may find really marvelous ideas. The mind of the painter is stimulated to new discoveries, the composition of battles of animals and men, various compositions of landscapes and monstrous things, such as devils and similar things, which may bring you honor, because by indistinct things the mind is stimulated to new inventions.

Our children are extraordinary. They are filled with grace, integrity, and determination, and because they are a reflection of their parents, they shouldn’t have to think something is wrong with them, nor should they have to sacrifice their personality, character, and well-being to make someone else feel worthwhile.

Our immigrant plant teachers offer a lot of different models for how not to make themselves welcome on a new continent. Garlic mustard poisons the soil so that native species will die. Tamarisk uses up all the water. Foreign invaders like loosestrife, kudzu, and cheat grass have the colonizing habit of taking over others’ homes and growing without regard to limits. But Plantain is not like that. Its strategy was to be useful, to fit into small places, to coexist with others around the dooryard, to heal wounds. Plantain is so prevalent, so well integrated, that we think of it as native. It has earned the name bestowed by botanists for plants that have become our own. Plantain is not indigenous but “naturalized.” This is the same term we use for the foreign-born when they become citizens in our country.

It is no accident that Sufis find that they can connect most constructively with people who are well integrated into the world, as well as having higher aims, and that those who adopt a sensible attitude towards society and life as generally known can usually absorb Sufi teachings very well indeed

What Pascal overlooked was the hair-raising possibility that God might out-Luther Luther. A special area in hell might be reserved for those who go to mass. Or God might punish those whose faith is prompted by prudence. Perhaps God prefers the abstinent to those who whore around with some denomination he despises. Perhaps he reserves special rewards for those who deny themselves the comfort of belief. Perhaps the intellectual ascetic will win all while those who compromised their intellectual integrity lose everything. There are many other possibilities. There might be many gods, including one who favors people like Pascal; but the other gods might overpower or outvote him, à la Homer. Nietzsche might well have applied to Pascal his cutting remark about Kant: when he wagered on God, the great mathematician 'became an idiot.

Well-being, or wholeness, implies integrity and harmony between all existing elements, providing freedom for the whole.

In life, the question is not if you will have problems, but how you are going to deal with your problems. If the possibility of failure were erased, what would you attempt to achieve? The essence of man is imperfection. Know that you're going to make mistakes. The fellow who never makes a mistake takes his orders from one who does. Wake up and realize this: Failure is simply a price we pay to achieve success. Achievers are given multiple reasons to believe they are failures. But in spite of that, they persevere. The average for entrepreneurs is 3.8 failures before they finally make it in business. When achievers fail, they see it as a momentary event, not a lifelong epidemic. Procrastination is too high a price to pay for fear of failure. To conquer fear, you have to feel the fear and take action anyway. Forget motivation. Just do it. Act your way into feeling, not wait for positive emotions to carry you forward. Recognize that you will spend much of your life making mistakes. If you can take action and keep making mistakes, you gain experience. Life is playing a poor hand well. The greatest battle you wage against failure occurs on the inside, not the outside. Why worry about things you can't control when you can keep yourself busy controlling the things that depend on you? Handicaps can only disable us if we let them. If you are continually experiencing trouble or facing obstacles, then you should check to make sure that you are not the problem. Be more concerned with what you can give rather than what you can get because giving truly is the highest level of living. Embrace adversity and make failure a regular part of your life. If you're not failing, you're probably not really moving forward. Everything in life brings risk. It's true that you risk failure if you try something bold because you might miss it. But you also risk failure if you stand still and don't try anything new. The less you venture out, the greater your risk of failure. Ironically the more you risk failure — and actually fail — the greater your chances of success. If you are succeeding in everything you do, then you're probably not pushing yourself hard enough. And that means you're not taking enough risks. You risk because you have something of value you want to achieve. The more you do, the more you fail. The more you fail, the more you learn. The more you learn, the better you get. Determining what went wrong in a situation has value. But taking that analysis another step and figuring out how to use it to your benefit is the real difference maker when it comes to failing forward. Don't let your learning lead to knowledge; let your learning lead to action. The last time you failed, did you stop trying because you failed, or did you fail because you stopped trying? Commitment makes you capable of failing forward until you reach your goals. Cutting corners is really a sign of impatience and poor self-discipline. Successful people have learned to do what does not come naturally. Nothing worth achieving comes easily. The only way to fail forward and achieve your dreams is to cultivate tenacity and persistence. Never say die. Never be satisfied. Be stubborn. Be persistent. Integrity is a must. Anything worth having is worth striving for with all your might. If we look long enough for what we want in life we are almost sure to find it. Success is in the journey, the continual process. And no matter how hard you work, you will not create the perfect plan or execute it without error. You will never get to the point that you no longer make mistakes, that you no longer fail. The next time you find yourself envying what successful people have achieved, recognize that they have probably gone through many negative experiences that you cannot see on the surface. Fail early, fail often, but always fail forward.

Intelligence, goodness, humanity, excitement, serenity. Over time, these are the things that change the musculature of your face, as do laughter, and animation, and especially whatever peace you can broker with the person inside. It's furrow, pinch, and judgement that make us look older - our mothers were right. They said that if you made certain faces, they would stick, and they do. But our mothers forgot that faces of kindness and integrity stick as well.

I urge you not to distract yourself. Instead, savor awakening. Take advantage of it. Pause as you stare into the photograph of the younger you. Let the poignant moment sweep over you and linger a bit; taste the sweetness of it as well as the bitterness. Keep in mind the advantage of remaining aware of death, of hugging its shadow to you. Such awareness can integrate the darkness with your spark of life and enhance your life while you still have it. To way to value life, the way to feel compassion for others, the way to love anything with greatest depth is to be aware that these experiences are destined to be lost.

Socrates famously said that the unconsidered life is not worth living. He meant that a life lived without forethought or principle is a life so vulnerable to chance, and so dependent on the choices and actions of others, that it is of little real value to the person living it. He further meant that a life well lived is one which has goals, and integrity, which is chosen and directed by the one who lives it, to the fullest extent possible to a human agent caught in the webs of society and history.

When people are unable to integrate their traumatic memories, they seem to lose their capacity to assimilate new experiences as well. It is as if their personality stops at a certain points and cannot enlarge any more by the addition or assimilation of new elements. Unless they become aware of the split off elements and integrate them into a story that had happened in the past but was now over, they would experience a slow decline in their personal and professional functioning.

Illusions, distortions, and self-deception appear to be integral to the way normal, well-adjusted people perceive the world. Seeing things as they really are is associated with depression and low self-esteem.

These are the voices which we hear in solitude, but they grow faint and inaudible as we enter into the world. Society everywhere is in conspiracy against the manhood of every one of its members. Society is a joint stock company in which the members agree for the better securing of his bread to each shareholder, to surrender the liberty and culture of the eater. The virtue in most request is conformity. Self-reliance is its aversion. It [That is, conformity.] loves not realities and creators, but names and customs. "Whoso would be a man must be a nonconformist. He who would gather immortal palms must not be hindered by the name of goodness, but must explore if it be goodness. Nothing is at last sacred but the integrity of our own mind. Absolve you to yourself, and you shall have the suffrage of the world. I remember an answer which when quite young I was prompted to make to a valued adviser who was wont to importune me with the dear old doctrines of the church. On my saying, What have I to do with the sacredness of traditions, if I live wholly from within? my friend suggested--'But these impulses may be from below, not from above.' I replied, 'They do not seem to me to be such; but if I am the devil's child, I will live them from the devil.' No law can be sacred to me but that of my nature. Good and bad are but names very readily transferable to that or this; the only right is what is after my constitution, the only wrong what is against it. A man is to carry himself in the presence of all opposition as if everything were titular and ephemeral but he. I am ashamed to think how easily we capitulate to badges and names, to large societies and dead institutions. Every decent an well-spoken individual affects and sways me more than is right. I ought to go upright and vital, and speak the rude truth in all ways.

There is something that mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being.

I confess that I am now suspicious of nearly every attempt to code anger as unhealthy, no matter how well meaning or persuasive the source. I believe Stanton was correct: what is bad for women, when it comes to anger, are the messages that cause us to bottle it up, let it fester, keep it silent, feel shame, and isolation for ever having felt it or re-channel it in inappropriate directions. What is good for us is opening our mouths and letting it out, permitting ourselves to feel it and say it and think it and act on it and integrate it into our lives, just as we integrate joy and sadness and worry and optimism.

Your soul is what integrates your will (your intentions), your mind (your thoughts and feelings, your values and conscience), and your body (your face, body language, and actions) into a single life. A soul is healthy — well-ordered — when there is harmony between these three entities and God’s intent for all creation. When you are connected with God and other people in life, you have a healthy soul.

I remember clearly the deaths of three men. One was the richest man of the century, who, having clawed his way to wealth through the souls and bodies of men, spent many years trying to buy back the love he had forfeited and by that process performed great service to the world and, perhaps, had much more than balanced the evils of his rise. I was on a ship when he died. The news was posted on the bulletin board, and nearly everyone recieved the news with pleasure. Several said, "Thank God that son of a bitch is dead." Then there was a man, smart as Satan, who, lacking some perception of human dignity and knowing all too well every aspect of human weakness and wickedness, used his special knowledge to warp men, to buy men, to bribe and threaten and seduce until he found himself in a position of great power. He clothed his motives in the names of virtue, and I have wondered whether he ever knew that no gift will ever buy back a man's love when you have removed his self-love. A bribed man can only hate his briber. When this man died the nation rang with praise... There was a third man, who perhaps made many errors in performance but whose effective life was devoted to making men brave and dignified and good in a time when they were poor and frightened and when ugly forces were loose in the world to utilize their fears. This man was hated by few. When he died the people burst into tears in the streets and their minds wailed, "What can we do now?" How can we go on without him?" In uncertainty I am certain that underneath their topmost layers of frailty men want to be good and want to be loved. Indeed, most of their vices are attempted short cuts to love. When a man comes to die, mo matter what his talents and influence and genius, if he dies unloved his life must be a failure to him and his dying a cold horror....we should remember our dying and try so to live that our death brings no pleasure to the world.

In every remote corner of the world there are people like Carl Jones and Don Merton who have devoted their lives to saving threatened species. Very often, their determination is all that stands between an endangered species and extinction. But why do they bother? Does it really matter if the Yangtze river dolphin, or the kakapo, or the northern white rhino, or any other species live on only in scientists' notebooks? Well, yes, it does. Every animal and plant is an integral part of its environment: even Komodo dragons have a major role to play in maintaining the ecological stability of their delicate island homes. If they disappear, so could many other species. And conservation is very much in tune with our survival. Animals and plants provide us with life-saving drugs and food, they pollinate crops and provide important ingredients or many industrial processes. Ironically, it is often not the big and beautiful creatures, but the ugly and less dramatic ones, that we need most. Even so, the loss of a few species may seem irrelevant compared to major environmental problems such as global warming or the destruction of the ozone layer. But while nature has considerable resilience, there is a limit to how far that resilience can be stretched. No one knows how close to the limit we are getting. The darker it gets, the faster we're driving. There is one last reason for caring, and I believe that no other is necessary. It is certainly the reason why so many people have devoted their lives to protecting the likes of rhinos, parakeets, kakapos, and dolphins. And it is simply this: the world would be a poorer, darker, lonelier place without them.

She knew only too well that the song was a beautiful lie. As soon as kitsch is recognized for the lie it is, it moves into the context of non-kitsch, thus losing its authoritarian power and becoming as touching as any other human weakness. For none among us is superman enough to escape kitsch completely. No matter how we scorn it, kitsch is an integral part of the human condition.

You cannot force people to walk with God. You cannot force them to repent. All you can do is live with integrity and invite them to do so as well. Take things a step at a time. Give them consequences when they refuse to deal with serious issues, and pray. Pray like the dickens. Pray every step of the way.

The problem is there are no simple “right” answers for most Web design questions (at least not for the important ones). What works is good, integrated design that fills a need—carefully thought out, well executed, and tested.

Whatever you do well in the darkness tells more about who you are than what you do best in light. Watch out!

Politics is the art of saying well that which may or may not be true.

Yoga is the science of well-being and youthfulness. It is the science of integrating the body, mind, and soul.

Dav­el­lon may be a vil­lage, but the Dav­el­lon House can be any­thing you make it. No­bil­ity has to start some­where. It might as well start with you. Let no­body look down on you, for what­ever rea­son, My Lord. Ti­tles are granted or in­her­ited, no­bil­ity isn't. ~Tenaxos I to Landar Parmingh, Baron Davellon

I believe...that to be very poor and very beautiful is most probably a moral failure more than an artistic success. Shakespeare would have done well in any generation because he would have refused to die in a corner; he would have taken the false gods and made them over; he would have taken the current formulae and forced them into something lesser men thought them incapable of. Alive today he would undoubtedly have written and directed motion pictures, plays, and God knows what. Instead of saying, "This medium is not good," he would have used it and made it good. If some people called some his work cheap (which some of it was), he wouldn't have cared a rap, because he would know that without some vulgarity there is no complete man. He would have hated refinement, as such, because it is always a withdrawal, and he was too tough to shrink from anything.

I have never been joyful, and yet it has always seemed as if joy were my constant companion, as if the buoyant jinn of joy danced around me, invisible to others but not to me, whose eyes shone with delight. Then when I walk past people, happy-go-lucky as a god, and they envy me because of my good fortune, I laugh, for I despise people, and I take my revenge. I have never wished to do anyone an injustice, but I have always made it appear as if anyone who came close to me would be wronged and injured. Then when I hear others praised for their faithfulness, their integrity, I laugh, for I despise people, and I take my revenge. My heart has never been hardened toward anyone, but I have always made it appear, especially when I was touched most deeply, as if my heart were closed and alien to every feeling. Then when I hear others lauded for their good hearts, see them loved for their deep, rich feelings, then I laugh, for I despise people and take my revenge. When I see myself cursed, abhorred, hated for my coldness and heartlessness, then I laugh, then my rage is satisfied. The point is that if the good people could make me be actually in the wrong, make me actually do an injustice-well, then I would have lost.

Creating the right experiences and then integrating around them to solve a job, is critical for competitive advantage. That’s because while it may be easy for competitors to copy products, it’s difficult for them to copy experiences that are well integrated into your company’s processes. But to do all this well takes a holistic

Every elderly people needs genuine love and concern. They need sensitivity, understandings and food for emotional, physical, mental, and spiritual well-being. Compassionate AI aims to provide that service with integrity and love

the master of this person of an excellent disposition. And is remarkable in the ship for his gentleness,and the mildness of his disipline... added to his well known integrity and dauntless courage, made me desirious to engage him.

Others, the subject of this book, are likewise privy to their unconscious streams of thought, but they must contend with unusually tumultuous and unpredictable emotions as well. The integration of these deeper, truly irrational sources with more logical processes can be a tortuous task, but, if successful, the resulting work often bears a unique stamp, a “touch of fire,” for what it has been through.

Toward the end of the first session, no matter how well it seems to have gone, the therapist is encouraged to ask clients how the session felt to them and whether they have any concerns about the treatment process or the therapist.

How well you do things should be incidental, not integral, to the way you regard yourself.

A successful merger or acquisition is defined by integration. It's about how well the two entities can integrate with one another and achieve unity.

The word “coherence” literally means holding or sticking together, but it is usually used to refer to a system, an idea, or a worldview whose parts fit together in a consistent and efficient way. Coherent things work well: A coherent worldview can explain almost anything, while an incoherent worldview is hobbled by internal contradictions. … Whenever a system can be analyzed at multiple levels, a special kind of coherence occurs when the levels mesh and mutually interlock. We saw this cross-level coherence in the analysis of personality: If your lower-level traits match up with your coping mechanisms, which in turn are consistent with your life story, your personality is well integrated and you can get on with the business of living. When these levels do not cohere, you are likely to be torn by internal contradictions and neurotic conflicts. You might need adversity to knock yourself into alignment. And if you do achieve coherence, the moment when things come together may be one of the most profound of your life. … Finding coherence across levels feels like enlightenment, and it is crucial for answering the question of purpose within life. People are multilevel systems in another way: We are physical objects (bodies and brains) from which minds somehow emerge; and from our minds, somehow societies and cultures form. To understand ourselves fully we must study all three levels—physical, psychological, and sociocultural. There has long been a division of academic labor: Biologists studied the brain as a physical object, psychologists studied the mind, and sociologists and anthropologists studied the socially constructed environments within which minds develop and function. But a division of labor is productive only when the tasks are coherent—when all lines of work eventually combine to make something greater than the sum of its parts. For much of the twentieth century that didn’t happen — each field ignored the others and focused on its own questions. But nowadays cross-disciplinary work is flourishing, spreading out from the middle level (psychology) along bridges (or perhaps ladders) down to the physical level (for example, the field of cognitive neuroscience) and up to the sociocultural level (for example, cultural psychology). The sciences are linking up, generating cross-level coherence, and, like magic, big new ideas are beginning to emerge. Here is one of the most profound ideas to come from the ongoing synthesis: People gain a sense of meaning when their lives cohere across the three levels of their existence.

You need God's direction before you can prosper in anything you do. However, it takes your choices to begin; it takes your passion to stay on; it also takes your integrity to finish it well!

Examine each question in terms of what is ethically and esthetically right, as well as what is economically expedient. A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise.

Society thinks of violent acts as manifestations of evil or immorality. We're told we have ultimate control over our own behavior, that each and every one of us has the free will to choose not to hurt another human being. But it's not just morality that guides us. Biology does as well. Our frontal lobs helps us integrate thoughts and actions. They help us weight the consequences of those actions. Without such control, we'd give in to every wild impulse.

Stuck in my own trap of writing about a nonsubject, I think I can defend my own self-respect, and also the integrity of a lost girl, by saying two things. First, the trivial doings of Paris Hilton are of no importance to me, or anyone else, and I should not be forced to contemplate them. Second, she should be left alone to lead such a life as has been left to her. If this seems paradoxical, then very well.

Because he believed in honesty and integrity, my father believed that others did as well. He believed in human decency and assumed others were just like him. He believed that most people, when given the choice, would do what was right, even when it was hard, and he believed that good almost always triumphed over evil. He wasn't naive, though.

To leave the comforts of home, the mother world, one must have some place to go. Admittedly, the rites of passage of traditional cultures were to initiate the youth into a simpler society, a more homogenous culture than ours. As well, their interest lay not in the individuation of the person but in the integration of the unformed person into the collective definition of tribal masculinity. Still, take away such psychically charged images of identity, take away the wisdom of the elders, take away the community of men, and one has the modern world.

As children develop, their brains “mirror” their parent’s brain. In other words, the parent’s own growth and development, or lack of those, impact the child’s brain. As parents become more aware and emotionally healthy, their children reap the rewards and move toward health as well. That means that integrating and cultivating your own brain is one of the most loving and generous gifts you can give your children.

For a considerable portion of humanity today, it is possible and indeed likely that one's neighbor, one's colleague, or one's employer will have a different mother tongue, eat different food, and follow a different religion than oneself. It is a matter of great urgency, therefore, that we find ways to cooperate with one another in a spirit of mutual acceptance and respect. In such a world, I feel, it is vital for us to find genuinely sustainable and universal approach to ethics, inner values, and personal integrity-an approach that can transcend religious, cultural, and racial differences and appeal to people at a sustainable, universal approach is what I call the project of secular ethics. All religions, therefore, to some extent, ground the cultivation of inner values and ethical awareness in some kind of metaphysical (that is, not empirically demonstrable) understanding of the world and of life after death. And just as the doctrine of divine judgment underlies ethical teachings in many theistic religions, so too does the doctrine of karma and future lives in non-theistic religions. As I see it, spirituality has two dimensions. The first dimension, that of basic spiritual well-being-by which I mean inner mental and emotional strength and balance-does not depend on religion but comes from our innate human nature as beings with a natural disposition toward compassion, kindness, and caring for others. The second dimension is what may be considered religion-based spirituality, which is acquired from our upbringing and culture and is tied to particular beliefs and practices. The difference between the two is something like the difference between water and tea. On this understanding, ethics consists less of rules to be obeyed than of principles for inner self-regulation to promote those aspects of our nature which we recognize as conducive to our own well-being and that of others. It is by moving beyond narrow self-interest that we find meaning, purpose, and satisfaction in life.

If we keep saying something is important to us but then do nothing about it, we will ultimately lose both our trust in ourselves and our sense of integrity, not to mention that we’ll never get to our preferred future.

My simple explanation of why we human beings, the most advanced species on earth, cannot find happiness, is this: as we evolve up the ladder of being, we find three things: the first, that the tension between the range of opposites in our lives and society widens dramatically and often painfully as we evolve; the second, that the better informed and more intelligent we are, the more humble we have to become about our ability to live meaningful lives and to change anything, even ourselves; and consequently, thirdly, that the cost of gaining the simplicity the other side of complexity can rise very steeply if we do not align ourselves and our lives well.

When our brains constantly scan for and focus on the positive, we profit from three of the most important tools available to us: happiness, gratitude, and optimism. The role happiness plays should be obvious—the more you pick up on the positive around you, the better you’ll feel—and we’ve already seen the advantages to performance that brings. The second mechanism at work here is gratitude, because the more opportunities for positivity we see, the more grateful we become. Psychologist Robert Emmons, who has spent nearly his entire career studying gratitude, has found that few things in life are as integral to our well-being.11 Countless other studies have shown that consistently grateful people are more energetic, emotionally intelligent, forgiving, and less likely to be depressed, anxious, or lonely. And it’s not that people are only grateful because they are happier, either; gratitude has proven to be a significant cause of positive outcomes. When researchers pick random volunteers and train them to be more grateful over a period of a few weeks, they become happier and more optimistic, feel more socially connected, enjoy better quality sleep, and even experience fewer headaches than control groups.

At the Integral stages of development, the entire universe starts to make sense, to hang together, to actually appear as a uni-verse—a “one world”—a single, unified, integrated world that unites not only different philosophies and ideas about the world, but different practices for growth and development as well.

leading Muslim clerics (the ulema) have come to the consensus that Islam is more than a mere religion, but rather the one and only comprehensive system that embraces, explains, integrates, and dictates all aspects of human life: personal, cultural, political, as well as religious. In short, Islam handles everything.

Could he ever be tolerably happy with Lucy Steele; could he, were his affection for herself out of the question, with his integrity, his delicacy, and well-informed mind, be satisfied with a wife like her — illiterate, artful, and selfish?

Inside our skulls are fish, reptile and shrew brains, as well as the highest centers that allow us to integrate information in our unique way; and some of our newer brain components talk to each other via some very ancient structures indeed. Our brains are makeshift structures, opportunistically assembled by Nature over hundreds of millions of years, and in multiple different ecological contexts.

Intellectualization is very commonly encountered as well, since it is a defense mechanism of great power. It can have disastrous results, however, when the mind ignores the vital messages of the body (see my reflections on Nietzsche’s illness in The Untouched Key [1990] and Breaking Down the Wall of Silence [1991]). All these defense mechanisms are accompanied by repression of the original situation and the emotions belonging to it. Accommodation to parental needs often (but not always) leads to the “as-if personality.” This person develops in such a way that he reveals only what is expected of him and fuses so completely with what he reveals that one could scarcely guess how much more there is to him behind this false self. He cannot develop and differentiate his true self, because he is unable to live it. Understandably, this person will complain of a sense of emptiness, futility, or homelessness, for the emptiness is real. A process of emptying, impoverishment, and crippling of his potential actually took place. The integrity of the child was injured when all that was alive and spontaneous in him was cut off. In childhood, these patients have often had dreams in which they experienced themselves as at least partly dead. A young woman, Lisa, reported a recurrent dream:

But a map is not enough as a guide for action; we also need a goal that tells us where to go. Animals have no such problems. Their instincts provide them with a map as well as with goals. But lacking instinctive determination and having a brain that permits us to think of many directions in which we can go, we need an object of total devotion, a focal point for all our strivings and the basis for all our effective - not only our proclaimed - values. We need such an object of devotion in order to integrate our energies in one direction, to transcend our isolated existence, with all its doubts and insecurities, and to answer our need for a meaning of life.

Imagine a peaceful river running through the countryside. That’s your river of well-being. Whenever you’re in the water, peacefully floating along in your canoe, you feel like you’re generally in a good relationship with the world around you. You have a clear understanding of yourself, other people, and your life. You can be flexible and adjust when situations change. You’re stable and at peace. Sometimes, though, as you float along, you veer too close to one of the river’s two banks. This causes different problems, depending on which bank you approach. One bank represents chaos, where you feel out of control. Instead of floating in the peaceful river, you are caught up in the pull of tumultuous rapids, and confusion and turmoil rule the day. You need to move away from the bank of chaos and get back into the gentle flow of the river. But don’t go too far, because the other bank presents its own dangers. It’s the bank of rigidity, which is the opposite of chaos. As opposed to being out of control, rigidity is when you are imposing control on everything and everyone around you. You become completely unwilling to adapt, compromise, or negotiate. Near the bank of rigidity, the water smells stagnant, and reeds and tree branches prevent your canoe from flowing in the river of well-being. So one extreme is chaos, where there’s a total lack of control. The other extreme is rigidity, where there’s too much control, leading to a lack of flexibility and adaptability. We all move back and forth between these two banks as we go through our days—especially as we’re trying to survive parenting. When we’re closest to the banks of chaos or rigidity, we’re farthest from mental and emotional health. The longer we can avoid either bank, the more time we spend enjoying the river of well-being. Much of our lives as adults can be seen as moving along these paths—sometimes in the harmony of the flow of well-being, but sometimes in chaos, in rigidity, or zigzagging back and forth between the two. Harmony emerges from integration. Chaos and rigidity arise when integration is blocked.

The person senses what it feels like to be free from inhibitions. At the same time he feels connected and integrated – with his body and, through his body, with his environment. He has a sense of well-being and inner peace. He gains the knowledge that the life of the body resides in its involuntary aspect. […] Unfortunately these beautiful feelings do not always hold up under the stress of daily living in our modern culture. The pace, the pressure and the philosophy of our times are antithetical to life.

Priam and Achilles meet in the very twilight of their lives. Their extinction is certain and there will be no reward for behaving well, and yet, in the face of implacable fate and an indifferent universe, they mutually assert the highest ideals of their humanity.

The desire to make art begins early. Among the very young this is encouraged (or at least indulged as harmless) but the push toward a 'serious' education soon exacts a heavy toll on dreams and fantasies....Yet for some the desire persists, and sooner or later must be addressed. And with good reason: your desire to make art -- beautiful or meaningful or emotive art -- is integral to your sense of who you are. Life and Art, once entwined, can quickly become inseparable; at age ninety Frank Lloyd Wright was still designing, Imogen Cunningham still photographing, Stravinsky still composing, Picasso still painting. But if making art gives substance to your sense of self, the corresponding fear is that you're not up to the task -- that you can't do it, or can't do it well, or can't do it again; or that you're not a real artist, or not a good artist, or have no talent, or have nothing to say. The line between the artist and his/her work is a fine one at best, and for the artist it feels (quite naturally) like there is no such line. Making art can feel dangerous and revealing. Making art is dangerous and revealing. Making art precipitates self-doubt, stirring deep waters that lay between what you know you should be, and what you fear you might be. For many people, that alone is enough to prevent their ever getting started at all -- and for those who do, trouble isn't long in coming. Doubts, in fact, soon rise in swarms: "I am not an artist -- I am a phony. I have nothing worth saying. I'm not sure what I'm doing. Other people are better than I am. I'm only a [student/physicist/mother/whatever]. I've never had a real exhibit. No one understands my work. No one likes my work. I'm no good. Yet viewed objectively, these fears obviously have less to do with art than they do with the artist. And even less to do with the individual artworks. After all, in making art you bring your highest skills to bear upon the materials and ideas you most care about. Art is a high calling -- fears are coincidental. Coincidental, sneaky and disruptive, we might add, disguising themselves variously as laziness, resistance to deadlines, irritation with materials or surroundings, distraction over the achievements of others -- indeed anything that keeps you from giving your work your best shot. What separates artists from ex-artists is that those who challenge their fears, continue; those who don't, quit. Each step in the artmaking process puts that issue to the test.

We quickly learn that God is more interested in our holiness than in our comfort. He more greatly delights in the integrity and purity of his church than in the material well-being of its members. He shows himself more clearly to men and women who enjoy him and obey him than to men and women whose horizons revolve around good jobs, nice houses, and reasonable health. He is far more committed to building a corporate “temple” in which his Spirit dwells than he is in preserving our reputations. He is more vitally disposed to display his grace than to flatter our intelligence. He is more concerned for justice than for our ease. He is more deeply committed to stretching our faith than our popularity. He prefers that his people live in disciplined gratitude and holy joy rather than in pushy self-reliance and glitzy happiness. He wants us to pursue daily death, not self-fulfillment, for the latter leads to death, while the former leads to life. These essential values of the gospel must shape our praying, as they shape Paul’s. Indeed, they become the ground for our praying (“For this reason . . . I pray”): it is a wonderful comfort, a marvelous boost to faith, to know that you are praying in line with the declared will of almighty God.

The terror that took Baru came from the deepest part of her soul. It was a terror particular to her, a fundamental concern—the apocalyptic possibility that the world simply did not permit plans, that it worked in chaotic and unmasterable ways, that one single stroke of fortune, one well-aimed bowshot by a man she had never met, could bring total disaster. The fear that the basic logic she used to negotiate the world was a lie. Or, worse, that she herself could not plan: that she was as blind as a child, too limited and self-deceptive to integrate the necessary information, and that when the reckoning between her model and the pure asymbolic fact of the world came, the world would devour her like a cuttlefish snapping up bait.

Such immaturity will manifest itself in a lack of integrity. This lack will critically affect the child’s spiritual development; the less able a child is to deal with anger well, the more antagonistic will be his attitude toward authority, including the authority of God. A child’s immature handling of anger is a primary reason the child will reject the parent’s spiritual values.

Formation may be the best name for what happens in a circle of trust, because the word refers, historically, to soul work done in community. But a quick disclaimer is in order, since formation sometimes means a process quite contrary to the one described in this book----a process in which the pressure of orthodox doctrine, sacred text, and institutional authority is applied to the misshapen soul in order to conform it to the shape dictated by some theology. This approach is rooted in the idea that we are born with souls deformed by sin, and our situation is hopeless until the authorities "form" us properly. But all of that is turned upside down by the principles of a circle of trust: I applaud the theologian who said that "the idea of humans being born alienated from the Creator would seem an abominable concept." Here formation flows from the belief that we are born with souls in perfect form. As time goes on, we subject to powers of deformation, from within as well as without, that twist us into shapes alien to the shape of the soul. But the soul never loses its original form and never stops calling us back to our birhtright integrity.

Being a Pilgrim To journey without being changed is to be a nomad. To change without journeying is to be a chameleon. To journey and to be transformed by the journey is to be a pilgrim. We all start out as pilgrims, wanting to journey and hoping to be transformed by the journey. But, just as it is impossible when listening to an orchestra to hear the whole of the symphony for very long before we are drawn to hear only the piano or the violin, in just this way, our attention to life slips and we experience people and places without being affected by their wholeness. And sometimes, feeling isolated and unsure, we change or hide what lives within in order to please or avoid others. The value of this insight is not to use it to judge or berate ourselves, but to help one another see that integrity is an unending process of letting our inner experience and our outer experience complete each other, in spite of our very human lapses. I understand these things so well, because I violate them so often. Yet I, as you, consider myself a pilgrim of the deepest kind, journeying beyond any one creed or tradition, into the compelling, recurring space in which we know the moment and are changed by it. Mysteriously, as elusive as it is, this moment—where the eye is what it sees, where the heart is what it feels—this moment shows us that what is real is sacred.

Now my aim is clear: I must show that the house is one of the greatest powers of integration for the thoughts, memories and dreams of mankind. The binding principle in this integration is the daydream. Past, present and future give the house different dynamisms, which often interfere, at times opposing, at others, stimulating one another. In the life of a man, the house thrusts aside contingencies, its councils of continuity are unceasing. Without it, man would be a dispersed being. It maintains him through the storms of the heavens and through those of life. It is body and soul. It is the human being's first world. Before he is "cast into the world," as claimed by certain hasty meta-physics, man is laid in the cradle of the house. And always, in our daydreams, the house is a large cradle. A concrete metaphysics cannot neglect this fact, this simple fact, all the more, since this fact is a value, an important value, to which we return in our daydreaming. Being is already a value. Life begins well, it begins enclosed, protected, all warm in the bosom of the house.

The Christian story of incarnation in the body of a boy- a boy whose ancestors were both famous and infamous – is one that can spur us towards living with the courage that is indigenous to us. To be human is to be in the image of something good, and image comes from imagination. To be human is to be in the imagination of God, and the imagination is the source of integrity as well as cracks. To be born is to be born into a story of possibility, a story of failure, a story of imagination and the failure of imagination. To be born is to be born with the possibility of courage. Hello to courage.

Now is the most important time. The world today is chaotic-you know this. But the age of the heart will come. O-Sensei emphasized that we must return to the heart. Firmly grasp O-Sensei's philosophy–the heart of Aikido–and integrate it into your technique, into your own body. Train hard and well, until, like O-Sensei, light shines out from your heart. Then what comes out of you naturally will be Aikido.

If children are to grow into healthy, well-adjusted adults, nature needs to be integral to their everyday lives, from place-based learning at school to unstructured, unsupervised, even risk-prone play around home. Nature isn’t just a bunch of far-off plants, animals, and landscapes to learn about and visit once or twice a year. It’s an environment to be immersed in daily, especially during our childhood years.

Our "increasing mental sickness" may find expres­sion in neurotic symptoms. These symptoms are con­spicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symp­toms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been si­lenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their per­fect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of indi­viduality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and free­dom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

By integrating your implicit and explicit memories and by shining the light of awareness on difficult moments from your past, you can gain insight into how your past is impacting your relationship with your children. You can remain watchful for how your issues are affecting your own mood as well as how your kids feel. When you feel incompetent, frustrated, or overly reactive, you can look at what's behind those feelings​and explore whether they are connected to something in your past. Then you can bring your former experiences into the present and weave them into the larger story of your life. When you do that, you can be free to be the kind of parent you want to be. You can make sense of your own life, which will help your kids do the same with theirs

Comfort and security are all well and good, but not at the cost of liberty, love and lustiness. The Bohemian knows that money, property and status have little to do with the content of one’s character, and that professional success and widespread celebration have little to do with talent. Of value to the Bohemian is spiritual integrity and creative freedom. The Bohemian would sooner live in poverty than submit to an undesirable job.

If you extol reason, then what matters is the integrity of the thoughts, not the personalities of the thinkers. And if you’re committed to progress, you can’t very well claim to have it all figured out. It takes nothing away from the Enlightenment thinkers to identify some critical ideas about the human condition and the nature of progress that we know and they didn’t. Those ideas, I suggest, are entropy, evolution, and information.

What’s left for us to prize? I think it’s this: to do (and not do) what we were designed for. That’s the goal of all trades, all arts, and what each of them aims at: that the thing they create should do what it was designed to do. The nurseryman who cares for the vines, the horse trainer, the dog breeder—this is what they aim at. And teaching and education—what else are they trying to accomplish? So that’s what we should prize. Hold on to that, and you won’t be tempted to aim at anything else. And if you can’t stop prizing a lot of other things? Then you’ll never be free—free, independent, imperturbable. Because you’ll always be envious and jealous, afraid that people might come and take it all away from you. Plotting against those who have them—those things you prize. People who need those things are bound to be a mess—and bound to take out their frustrations on the gods. Whereas to respect your own mind—to prize it—will leave you satisfied with your own self, well integrated into your community and in tune with the gods as well—embracing what they allot you, and what they ordain.

I would agree with your statement that many of my protagonists are outsiders. I wonder if we all are, and even people who don't think they are, and they're just better at masking it. When we shut our bedroom door at night, however well-integrated we think we are with the rest of society, maybe there's something illusory about that...

It is useless to try to integrate life and death and to behave rationally in the presence of something that is not rational: each must manage as well as he can in the tumult of his feelings. I can understand all last wishes and the total absence of them: the hugging of the bones or the abandonment of the body of the one you love to the common grave.

As a leader it is your job to protect the missional integrity of the Jesus gathering to which you have been called. It is your responsibility to see to it that the church under your care continues as a gathering of people in process; a place where the curious,the unconvinced, the sceptical, the used-to-believe and the broken, as well as the committed, informed and sold-out come together around Peter's declaration that Jesus is the Christ, the Son of the living God.

Do what's right,' Dassem told us. Gods, even after all this time he still remembered the First Sword's words. 'That's a higher law than the command of any officer. Higher even than the Emperor's own words. You are in a damned uniform but that's not a licence to deliver terror to everyone – just the enemy soldier you happen to be facing. Do what is right, for that armour you wear doesn't just protect your flesh and bone. It defends honour. It defends integrity. It defends justice. Soldiers, heed me well. That armour defends humanity. And when I look upon my soldiers, when I see these uniforms, I see compassion and truth. The moment those virtues fail, then the gods help you, for no armour is strong enough to save you.

Until now, I've been writing about "now" as if it were literally an instant of time, but of course human faculties are not infinitely precise. It is simplistic to suppose that physical events and mental events march along exactly in step, with the stream of "actual moments" in the outside world and the stream of conscious awareness of them perfectly synchronized. The cinema industry depends on the phenomenon that what seems to us a movie is really a succession of still pictures, running at twenty-five [sic] frames per second. We don't notice the joins. Evidently the "now" of our conscious awareness stretches over at least 1/25 of a second. In fact, psychologists are convinced it can last a lot longer than that. Take he familiar "tick-tock" of the clock. Well, the clock doesn't go "tick-tock" at all; it goes "tick-tick," every tick producing the same sound. It's just that our consciousness runs two successive ticks into a singe "tick-tock" experience—but only if the duration between ticks is less than about three seconds. A really bug pendulum clock just goes "tock . . . tock . . . tock," whereas a bedside clock chatters away: "ticktockticktock..." Two to three seconds seems to be the duration over which our minds integrate sense data into a unitary experience, a fact reflected in the structure of human music and poetry.

The strength of a nation derives from the integrity of its homes. And integrity is measured by conduct, not by professions of honor. Well did the ancients say that no man can purchase his virtue too dear, for it is the only thing whose value must increase with the price it has cost us. Our integrity is never worth so much as when we have parted with our all to keep it.

Instead of having a well-integrated sense of who they are, emotionally immature people are more like an amalgam of various borrowed parts, many of which don’t go together well. Because they had to shut down important parts of themselves out of fear of their parents’ reactions, their personalities formed in isolated clumps, like pieces of a puzzle that don’t fit together.

We want to help our children become better integrated so they can use their whole brain in a coordinated way. For example, we want them to be horizontally integrated, so that their left-brain logic can work well with their right-brain emotion. We also want them to be vertically integrated, so that the physically higher parts of their brain, which let them thoughtfully consider their actions, work well with the lower parts, which are more concerned with instinct, gut reactions, and survival. The

There are some well-meaning liberals who continue to cling to colorblindness out of loyalty to a utopian vision of a raceless society. But for most fans of colorblindness, its attraction lies in that it sounds fair—even as it fosters the impression that discrimination against whites is rampant, and works assiduously to defeat policies actually geared to achieving integration.

Integrity consists of many things, but it generally requires us to avoid behavior that readily leads to shame or remorse. The ethical terrain here extends well beyond the question of honesty—but to truly have integrity, we must not feel the need to lie about our personal lives. To lie is to erect a boundary between the truth we are living and the perception others have of us.

The Dialectical Dilemma for the Patient The borderline individual is faced with an apparently irreconcilable dilemma. On the one hand, she has tremendous difficulties with self-regulation of affect and subsequent behavioral competence. She frequently but somewhat unpredictably needs a great deal of assistance, often feels helpless and hopeless, and is afraid of being left alone to fend for herself in a world where she has failed over and over again. Without the ability to predict and control her own well-being, she depends on her social environment to regulate her affect and behavior. On the other hand, she experiences intense shame at behaving dependently in a society that cannot tolerate dependency, and has learned to inhibit expressions of negative affect and helplessness whenever the affect is within controllable limits. Indeed, when in a positive mood, she may be exceptionally competent across a variety of situations. However, in the positive mood state she has difficulty predicting her own behavioral capabilities in a different mood, and thus communicates to others an ability to cope beyond her capabilities. Thus, the borderline individual, even though at times desperate for help, has great difficulty asking for help appropriately or communicating her needs. The inability to integrate or synthesize the notions of helplessness and competence, of noncontrol and control, and of needing and not needing help can lead to further emotional distress and dysfunctional behaviors. Believing that she is competent to “succeed,” the person may experience intense guilt about her presumed lack of motivation when she falls short of objectives. At other times, she experiences extreme anger at others for their lack of understanding and unrealistic expectations. Both the intense guilt and the intense anger can lead to dysfunctional behaviors, including suicide and parasuicide, aimed at reducing the painful emotional states. For the apparently competent person, suicidal behavior is sometimes the only means of communicating to others that she really can’t cope and needs help; that is, suicidal behavior is a cry for help. The behavior may also function as a means to get others to alter their unrealistic expectations—to “prove” to the world that she really cannot do what is expected.

as architect of choosing... choose. to. live. awakened. entirely. wholly. wildly powerful,  deeply masterful,  authentically creative, thriving.  this is not a hoped-for possible self. [reminder: this is an immutable Law of your being] needing not to learn the skill of being whole,  the antidote is to unlearn the habit of living incompletely here’s the practice: ‘know thyself‘—its about spirit  righteousness is underrated elevate connection with the changeless essence seek similitude with the will of Source and will of self 'choose thyself'—its about substance sacred. sagacious. spacious. in thought, word and deed— intend to: honor virtue. innovate enthusiastically. master integrity. 'become who you are'—its about style  a human, being an entrepreneur of life experiences a human, being a purveyor of preferences being-well with the known experience of soul, in service your relationship with insecurities, contradictions, & failures? obstacles or...invitations to grow? [mindset forms manifestation] emotions are messengers are gifts data for discernment: dare to deconstruct them your fears a belief renovation: fear.less. & aspire towards ascendance, anyway support your shine lean into the Light be.come. incandescent as architect of choosing, I choose...  to disrupt the energy of the status quo, to eclipse the realms of ordinary, & to live--a life-well lived. w/ spirit, substance & style.

In the end, what I love most about contemporary yoga is its ability to synthesize the everyday with the extraordinary, the practical with the visionary, the mundane with the sacred. I love that yoga can work to release my tense muscles, negative emotions, and psychic detritus at the same time. That it can connect me to my body in ways that create new neural pathways in my brain. That it offers a practical tool for coping with everyday stress, as well as an intuitive opening to the hidden magic of everyday life.

I also realized that in my family drama a very limited number of character traits were available to the players. In my mind, either I could be weak, wimpy, submissive, and pathetic, or I could be a raging tyrant and bully who demanded total compliance from everyone in my realm. The notion of being strong and assertive while staying calm, insisting on appropriate boundraries and on being treated with respect and dignity, were not in my realm of experience. Once I realized that I was much happier with the person I was in the rest of my life, I realized it was foolish not to be that "me" around my family as well. I began to feel liberated and genuinely felt they could take the new me or leave it. So far, they've chosen to leave it, but I feel a sense of integrity and self-respect that I had never experienced before.

There is a pressing need for a liberalism in the North which is truly liberal, a liberalism that firmly believes in integration in its own community as well as in the Deep South. It is one thing to agree that the goal of integration is morally and legally right; it is another thing to commit oneself positively and actively to the ideal of integration—the former is intellectual assent, the latter is actual belief. These are days that demand practices to match professions. This is no day to pay lip service to integration; we must pay life service to it.

Before they are able to enter a new story, most people—and probably most societies as well—must first navigate the passage out of the old. In between the old and the new there is an empty space. It is a time when the lessons and learnings of the old story are integrated. Only when that work has been done is the old story really complete. Then, there is nothing, the pregnant emptiness from which all being arises. Returning to essence, we regain the ability to act from essence. Returning to the space between stories, we can choose from freedom and not from habit.

Since most sexual abuse begins well before puberty, preventive education, if it is to have any effect at all, should begin early in grade school. Ideally, information on sexual abuse should be integrated into a general curriculum of sex education. In those communities where the experiment has been tried, it has been shown conclusively that children can learn what they most need to know about sexual abuse, without becoming unduly frightened or developing generally negative sexual attitudes. In Minneapolis, Minnesota, for example, the Hennepin County Attorney's office developed an education program on sexual assault for elementary school children. The program was presented to all age groups in four different schools, some eight hundred children in all. The presentation opened with a performance by a children’s theater group, illustrating the difference between affectionate touching, and exploitative touching. The children’s responses to the skits indicated that they understood the distinction very well indeed. Following the presentation, about one child in six disclosed a sexual experience with an adult, ranging from an encounter with an exhibitionist to involvement in incest. Most of the children, both boys and girls, had not told anyone prior to the classroom discussion. In addition to basic information on sexual relations and sexual assault, children need to know that they have the right to their own bodily integity.

Having DID is, for many people, a very lonely thing. If this book reaches some people whose experiences resonate with mine and gives them a sense that they aren't alone, that there is hope, then I will have achieved one of my goals. A sad fact is that people with DID spend an average of almost seven years in the mental health system before being properly diagnosed and receiving the specific help they need. During that repeatedly misdiagnosed and incorrectly treated, simply because clinicians fail to recognize the symptoms. If this book provides practicing and future clinicians certain insight into DID, then I will have accomplished another goal. Clinicians, and all others whose lives are touched by DID, need to grasp the fundamentally illusive nature of memory, because memory, or the lack of it, is an integral component of this condition. Our minds are stock pots which are continuously fed ingredients from many cooks: parents, siblings, relatives, neighbors, teachers, schoolmates, strangers, acquaintances, radio, television, movies, and books. These are the fixings of learning and memory, which are stirred with a spoon that changes form over time as it is shaped by our experiences. In this incredibly amorphous neurological stew, it is impossible for all memories to be exact. But even as we accept the complex of impressionistic nature of memory, it is equally essential to recognize that people who experience persistent and intrusive memories that disrupt their sense of well-being and ability to function, have some real basis distress, regardless of the degree of clarity or feasibility of their recollections. We must understand that those who experience abuse as children, and particularly those who experience incest, almost invariably suffer from a profound sense of guilt and shame that is not meliorated merely by unearthing memories or focusing on the content of traumatic material. It is not enough to just remember. Nor is achieving a sense of wholeness and peace necessarily accomplished by either placing blame on others or by forgiving those we perceive as having wronged us. It is achieved through understanding, acceptance, and reinvention of the self.

Healing is essential for lasting change. ...healing is a transformation, not just a quick fix; a change from an inhibited or impaired state to one of greater health, integration and connection. What was damaged must be soothed, repaired, restored, and given new pathways in which to grow and flourish. In order for change to be thorough, old patterns need to be dissolved, and new, more coherent and refined constructs, formed. In creating coherency in new forms, what has become fragmented or separated, injured or diseased must be made whole again, or perhaps made whole for the first time.

Ripped Jeans & Twenty Dollar Shirt (The Sonnet) Ripped jeans and twenty dollar shirt, That's how we'll change the world. It is okay if your outside is dirty, Make sure your heart is without dirt. Too many people wear suits and boots, In order to cover up the filth within. Those who have their character intact, Care not whether their clothes are shinin'. The world needs purpose, integrity, honor, None of which is predicated on clothes. Those who think clothes make the person, Will never discover any of the civilized roads. Heart makes the person, heart makes the world. A world without dirt comes from a heart without dirt.

Well, the black man has functioned in the white man's world as a fixed star, as an immovable pillar: and as he moves out of his place, heaven and earth are shaken to their foundations. You, don't be afraid. I said that it was intended that you should perish in the ghetto, perish by never being allowed to go behind the white man's definitions, by never being allowed to spell your proper name. You have, and many of us have, defeated this intention; and, by a terrible law, a terrible paradox, those innocents who believed that your imprisonment made them safe are losing their grasp of reality. But these men are your brothers - your lost, younger brothers. And if the word integration means anything, this is what it means: that we, with love, shall force our brothers to see themselves as they are, to cease fleeing from reality and begin to change it. For this is your home, my friend, do not be driven from it; great men have done great things here, and will again, and we can make America what America must become. It will be hard, James, but you come from sturdy, peasant stock, men who picked cotton and damned rivers and built railroads, and, in the teeth of the most terrifying odds, achieved an unassailable and monumental dignity. You come from a long line of great poets, some of the greatest poets since Homer. One of them said, The very time I thought I was lost, My dungeon shook and my chains fell off.

He was perfectly astonished with the historical account gave him of our affairs during the last century; protesting “it was only a heap of conspiracies, rebellions, murders, massacres, revolutions, banishments, the very worst effects that avarice, faction, hypocrisy, perfidiousness, cruelty, rage, madness, hatred, envy, lust, malice, and ambition, could produce.” His majesty, in another audience, was at the pains to recapitulate the sum of all I had spoken; compared the questions he made with the answers I had given; then taking me into his hands, and stroking me gently, delivered himself in these words, which I shall never forget, nor the manner he spoke them in: “My little friend Grildrig, you have made a most admirable panegyric upon your country; you have clearly proved, that ignorance, idleness, and vice, are the proper ingredients for qualifying a legislator; that laws are best explained, interpreted, and applied, by those whose interest and abilities lie in perverting, confounding, and eluding them. I observe among you some lines of an institution, which, in its original, might have been tolerable, but these half erased, and the rest wholly blurred and blotted by corruptions. It does not appear, from all you have said, how any one perfection is required toward the procurement of any one station among you; much less, that men are ennobled on account of their virtue; that priests are advanced for their piety or learning; soldiers, for their conduct or valour; judges, for their integrity; senators, for the love of their country; or counsellors for their wisdom. As for yourself,” continued the king, “who have spent the greatest part of your life in travelling, I am well disposed to hope you may hitherto have escaped many vices of your country. But by what I have gathered from your own relation, and the answers I have with much pains wrung and extorted from you, I cannot but conclude the bulk of your natives to be the most pernicious race of little odious vermin that nature ever suffered to crawl upon the surface of the earth.

Every little thing now has to be about maximising your potential, and perfecting yourself, and honing yourself, and getting the best deal out of your life, and out of your body, and out of your precious fucking time. Everything’s a corporate retreat now. Everything has utility. You want to get fucked up and just escape your own existence for once, just check out of your life for a while, like every other human being who has ever lived? No. Even a fucking acid trip has to be a means to an end. It has to be about team-building. It has to be about trust and wellness and creativity. It has to be about your authentic journey towards physical and psychological perfection. It has to be about you asserting the integrity of your choice to do it in the first place. It can’t be a lapse of judgment. There are no lapses of judgment. It can’t be wrong. There are no wrongs. There’s just choice, and choice is neutral, and we’re neutral, and everything is neutral, and everything’s a game, and if you want to win the game then you’re going to have to optimise yourself, and actualise yourself, and utilise yourself, and get the edge, and God forbid that you should have an actual human experience of frailty, or mortality, or limitation, or humanity, or of the fucking onward march of time--those are just distractions, those are obstacles, they’re defects, they’re inconveniences in the face of our curated, bespoke, freely fucking chosen authentic existence, and sure, we can never quite decide if we’re the consumers of our lives or the products of them, but there’s one thing we are damn sure of, which is that nobody on earth has any right to pass any judgment on us, either way. Freedom in the marketplace! It’s the only thing that matters! It’s the only thing that exists!

The path to true happiness is one of integrating and fully accepting all aspects of our experience. This integration is represented in the Taoist symbol of yin/yang, a circle which is half dark and half light. In the midst of the dark area is a spot of light, and in the midst of the light area is a spot of darkness. Even in the depths of darkness, the light is implicit. Even in the heart of light, the dark is understood, acknowledged, and absorbed. If things are not going well for us in life and we are suffering, we are not defeated by the pain or closed off to the light. If things are going well and we are happy, we are not defensively trying to deny the possibility of suffering. This unity, this integration, comes from deeply accepting darkness and light, and therefore being able to be in both simultaneously.

Government as we now know it in the USA and other economically advanced countries is so manifestly horrifying, so corrupt, counterproductive, and outright vicious, that one might well wonder how it continues to enjoy so much popular legitimacy and to be perceived so widely as not only tolerable but indispensable. The answer, in overwhelming part, may be reduced to a two-part formula: bribes and bamboozlement (classically "bread and circuses"). Under the former rubric falls the vast array of government "benefits" and goodies of all sorts, from corporate subsidies and privileges to professional grants and contracts to welfare payments and health care for low-income people and other members of the lumpenproletariat. Under the latter rubric fall such measures as the government schools, the government's lapdog news media, and the government's collaboration with the producers of professional sporting events and Hollywood films. Seen as a semi-integrated whole, these measures give current governments a strong hold on the public's allegiance and instill in the masses and the elites alike a deep fear of anything that seriously threatens the status quo.

When you're authentic, you also have integrity. You don't hesitate to do the right thing, so you never have to second-guess yourself. Who you are, what you do, and what you believe in – all of these align perfectly. Authenticity is living your life according to your own needs and values rather than those that society, friends, and family expect from you. Living authentically offers several benefits, including respect from others, the ability to realize your true potential, and happiness and well-being

Medicine labours to restore 'natural' structure or 'normal' function. But greed, egoism, self-deception,and self-pity are not abnormal in the same sense as astigmatism or a floating kidney. For who, in Heaven's name, would describe as natural or normal any man from whom these failings were wholly absent? 'Natural,' if you like, in a quite different sense; archnatural, unfallen. We have only seen one such Man. And he was not at all like the psychologist's picture of the integrated, balanced, adjusted, happily married, employed, popular citizen. You can't really be 'well adjusted' to your world if it says 'you havea devil' and ends by nailing you up naked to a stake of wood.

Our “increasing mental sickness” may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But “let us beware,” says Dr. Fromm, “of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting.” The really hopeless victims of mental illness are to be found among those who appear to be most normal. “Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does.” They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish “the illusion of individuality,” but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But “uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. . . . Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

They had brought him in during the war, the professional civil servant from an orthodox department, a man to handle paper and integrate the brilliance of his staff with the cumbersome machine of bureaucracy. It comforted the Great to deal with a man they knew, a man who could reduce any colour to grey, who knew his masters and could walk among them. And he did it so well. They liked his diffidence when he apologized for the company he kept, his insincerity when he defended the vagaries of his subordinates, his flexibility when formulating new commitments. Nor did he let go the advantages of a cloak and dagger man malgré lui, wearing the cloak for his masters and preserving the dagger for his servants.

Today I am more convinced than ever. Conceptual integrity is central to product quality. Having a system architect is the most important single step toward conceptual integrity. These principles are by no means limited to software systems, but to the design of any complex construct, whether a computer, an airplane, a Strategic Defense Initiative, a Global Positioning System. After teaching a software engineering laboratory more than 20 times, I came to insist that student teams as small as four people choose a manager and a separate architect. Defining distinct roles in such small teams may be a little extreme, but I have observed it to work well and to contribute to design success even for small teams.

Jean’s capacity to bounce back in life always impressed me. The way she held herself in high regard. It was a form of personal, almost bodily optimism, you could say. Integrity that went deep and was to be admired. She knew herself well, of course, not just her likes and dislikes but the way her various wounds quickened things in her that might not help a situation. She put all her self-knowledge to good use. She had been kind to her weaknesses in life, and perhaps because of that they scarcely troubled her any more. They had come up in the world.

Imagine this: A world where the quality of your life is not determined by how much money you have. You do not have to sell your labour to survive. Labour is not tied to capitalism, profit or wage. Borders do not exist; we are free to move without consequence. The nuclear family does not exist; children are raised collectively; reproduction takes on new meanings. In this world, the way we carry out dull domestic labour is transformed and nobody is forced to rely on their partner economically to survive. The principles of transformative justice are used to rectify harm. Critical and comprehensive sex education exists for all from an early age. We are liberated from the gender binary’s strangling grip and the demands it places on our bodies. Sex work does not exist because work does not exist. Education and transport are free, from cradle to grave. We are forced to reckon with and rectify histories of imperialism, colonial exploitation, and warfare collectively. We have freedom to, not just freedom from. Specialist mental health services and community care are integral to our societies. There is no “state” as we know it; nobody dies in “suspicious circumstances” at its hands; no person has to navigate sexism, racism, ableism or homophobia to survive. Detention centres do not exist. Prisons do not exist, nor do the police. The military and their weapons are disbanded across nations. Resources are reorganised to adequately address climate catastrophe. No person is without a home or loving community. We love one another, without possession or exploitation or extraction. We all have enough to eat well due to redistribution of wealth and resource. We all have the means and the environment to make art, if we so wish. All cultural gatekeepers are destroyed. Now imagine this vision not as utopian, but as something well within our reach.

Many Pagans will tell you that polytheism is an attitude and a perspective that affect more than what we consider to be religion. They might well say that the constant calls for unity, integration, and homogenization in the Western world derive from our long-standing ideology of monotheism, which remains the majority tradition in the West. They might add that monotheism is a political and psychological ideology as well as a religious one, and that the old economic lesson that one-crop economies generally fare poorly also applies to the spiritual realm.

Devaluation of the Earth, hostility towards the Earth, fear of the Earth: these are all from the psychological point of view the expression of a weak patriarchal consciousness that knows no other way to help itself than to withdraw violently from the fascinating and overwhelming domain of the Earthly. For we know that the archetypal projection of the Masculine experiences, not without justice, the Earth as the unconscious-making, instinct-entangling, and therefore dangerous Feminine. At the same time the projection of the masculine anima is mingled with the living image of the Earth archetype in the unconscious of man; and the more one-sidedly masculine man's conscious mind is the more primitive, unreliable, and therefore dangerous his anima will be. However, the Earth archetype, in compensation to the divinity of the archetype of Heaven and the Father, that determined the consciousness of medieval man, is fused together with the archaic image of the Mother Goddess. Yet in its struggle against this Mother Goddess, the conscious mind, in its historical development, has had great difficulty in asserting itself so as to reach its – patriarchal - independence. The insecurity of this conscious mind-and we have profound experience of how insecure the position of the conscious mind still is in modern man-is always bound up with fear of the unconscious, and no well-meaning theory "against fear" will be able to rid the world of this deeply rooted anxiety, which at different times has been projected on different objects. Whether this anxiety expresses itself in a religious form as the medieval fear of demons or witches, or politically as the modern fear of war with the State beyond the Iron Curtain, in every case we are dealing with a projection, though at the same time the anxiety is justified. In reality, our small ego-consciousness is justifiably afraid of the superior power of the collective forces, both without and within. In the history of the development of the conscious mind, for reasons which we cannot pursue here, the archetype of the Masculine Heaven is connected positively with the conscious mind, and the collective powers that threaten and devour the conscious mind both from without and within, are regarded as Feminine. A negative evaluation of the Earth archetype is therefore necessary and inevitable for a masculine, patriarchal conscious mind that is still weak. But this validity only applies in relation to a specific type of conscious mind; it alters as the integration of the human personality advances, and the conscious mind is strengthened and extended. A one-sided conscious mind, such as prevailed in the medieval patriarchal order, is certainly radical, even fanatical, but in a psychological sense it is by no means strong. As a result of the one-sidedness of the conscious mind, the human personality becomes involved in an equally one-sided opposition to its own unconscious, so that actually a split occurs. Even if, for example, the Masculine principle identifies itself with the world of Heaven, and projects the evil world of Earth outwards on the alien Feminine principle, both worlds are still parts of the personality, and the repressing masculine spiritual world of Heaven and of the values of the conscious mind is continually undermined and threatened by the repressed but constantly attacking opposite side. That is why the religious fanaticism of the representatives of the patriarchal World of Heaven reached its climax in the Inquisition and the witch trials, at the very moment when the influence of the archetype of Heaven, which had ruled the Middle Ages and the previous period, began to wane, and the opposite image of the Feminine Earth archetype began to emerge.

The conventional public opposition of 'liberal' and 'conservative' is, here as elsewhere, perfectly useless. The 'conservatives' promote the family as a sort of public icon, but they will not promote the economic integrity of the household or the community, which are the mainstays of family life. Under the sponsorship of 'conservative' presidencies, the economy of the modern household, which once required the father to work away from home - a development that was bad enough - now requires the mother to work away from home, as well. And this development has the wholehearted endorsement of 'liberals,' who see the mother thus forced to spend her days away from her home and children as 'liberated' - though nobody has yet seen the fathers thus forced away as 'liberated.' Some feminists are thus in the curious position of opposing the mistreatment of women and yet advocating their participation in an economy in which everything is mistreated.

Very well,” she said after a moment. “Here is how I see that loyalty and love are the same: You would lay down your life for someone for reasons of both love and loyalty. But loyalty implies dependence, doesn’t it? For instance, dogs are loyal. It also implies indebtedness. For instance, servants are loyal.” “It also implies integrity. And honor. And—” “Steadfastness,” she completed, with only a hint of irony. “So you see them as absolutes then, Miss Redmond? Love means to be willing to die for someone, and loyalty perhaps the same?” “How can they be otherwise?

The universities, the colleges, the schools, should not only teach political science—it is such a stupid idea to teach political science! Teach political science but also teach political art, because science is of no use; you have to teach practical politics. And those professors in the universities should prepare politicians, give them certain qualities. Then the people who are ruling now all over the world will be nowhere at all. Then you will find rulers well trained, cultured, knowing the art and the science of politics, and always ready to go to the professors, to the scholars. And slowly it may be possible that they can approach the highest level of meritocracy: the intuitive people. If this is possible, then we will have, for the first time, something that is really human—giving dignity to humanity, integrity to individuals. For the first time you will have some real democracy in the world. What exists now as democracy is not democracy—it is mobocracy.

State integration involves linkage in at least three different dimensions of our lives. The first level of integration is between our different states—the “inter” dimension. We must accept our multiplicity, the fact that we can show up quite differently in our athletic, intellectual, sexual, spiritual—or many other—states. A heterogeneous collection of states is completely normal in us humans. The key to well-being is collaboration across states, not some rigidly homogeneous unity. The notion that we can have a single, totally consistent way of being is both idealistic and unhealthy.

Life is a total process, the inner as well as the outer; the outer definitely affects the inner, but the inner invariably overcomes the outer. What you are, you bring about outwardly. The outer and the inner cannot be separated and kept in watertight compartments, for they are constantly interacting upon each other; but the inner craving, the hidden pursuits and motives, are always more powerful. Life is not dependent upon political or economic activity; life is not a mere outward show, any more than a tree is the leaf or the branch. Life is a total process whose beauty is to be discovered only in its integration.

In a democracy, so the saying goes, the people get the government they deserve. Part of Obama’s genius is a remarkable ability to soothe race consciousness among whites. Any black person who’s worked in the professional world is well acquainted with this trick. But never has it been practiced at such a high level, and never have its limits been so obviously exposed. This need to talk in dulcet tones, to never be angry regardless of the offense, bespeaks a strange and compromised integration indeed, revealing a country so infantile that it can countenance white acceptance of blacks only when they meet an Al Roker standard.

For more than a century, ideological extremists, at either end of the political spectrum, have seized upon well-publicized incidents, such as my encounter with Castro, to attack the Rockefeller family for the inordinate influence they claim we wield over American political and economic institutions. Some even believe we are part of a secret cabal, working against the best interests of the United States, characterizing my family and me as 'internationalists,' and of conspiring with others around the world to build a more integrated global political and economic structure - one world, if you will. If that's the charge, I stand guilty, and I am proud of it. “We are grateful to the Washington Post, the New York Times, Time Magazine and other great publications whose directors have attended our meetings and respected their promises of discretion for almost 40 years......It would have been impossible for us to develop our plan for the world if we had been subjected to the lights of publicity during those years. But, the world is more sophisticated and prepared to march towards a world government. The supernational sovereignty of an intellectual elite and world bankers is surely preferable to the national autodetermination practiced in past centuries.

Rachel Kalama is entirely a fictional creation, but what she experiences as a Hansen’s patient is very much based on the real-world experiences of many such patients. I consulted numerous oral histories and biographies, distilling them down to their common elements and from these forging the armature of Rachel’s life. To interested readers I highly commend The Separating Sickness: Excerpts from Interviews with Exiled Leprosy Patients at Kalaupapa by Ted Gugelyk and Milton Bloombaum; Quest for Dignity: Personal Victories over Leprosy/Hansen’s Disease by The International Association for Integration, Dignity, and Economic Advancement (IDEA); Olivia: My Life of Exile in Kalaupapa by Olivia Robello Breitha; Margaret of Molokai by Mel White; Miracle at Carville and No One Must Ever Know by Betty Martin, edited by Evelyn Wells. In addition

Wisdom and integrity cannot be found in any single domain. A broader viewpoint that breaks across disciplinary boundaries is needed, a way of understanding that combines knowing and sensing, feeling and judging. In facing this task one cannot expect to succeed in the public eye, as one can when a field of culture recognizes one’s contributions to art, business, or science. But by this time a person aspiring to wisdom knows that the bottom line of a well-lived life is not so much success but the certainty we reach, in the most private fibers of our being, that our existence is linked in a meaningful way with the rest of the universe.

Studs Terkel was waiting for a number 146 bus alongside two well-groomed business types. "This was before the term yuppie was used," he explains. "But that was what they were. He was in Brooks Brothers and Gucci shoes and carrying the Wall Street Journal under his arm. She was a looker. I mean stunning - Bloomingdales and Neiman Marcus and carrying Vanity Fair." Terkel, who is 95, has long been a Chicago icon, every bit as accessible and integral to the cultural life of the Windy City as Susan Sontag was to New York. He had shared the bus stop with this couple for several mornings but they had always failed to acknowledge him. "It hurts my ego," he quips. "But this morning the bus was late and I thought, this is my chance." The rest of the story is his. "I say, 'Labour Day is coming up.' Well, it was the wrong thing to say. He looks toward me with a look of such contempt it's like Noel Coward has just spotted a bug on his collar. He says, 'We despise unions.' I thought, oooooh. The bus is still late. I've got a winner here. Suddenly I'm the ancient mariner and I fix him with my glittering eye. 'How many hours a day do you work?' I ask. He says, 'Eight.' 'How comes you don't work 18 hours a day like your great-great-grandfather did? You know why? Because four guys got hanged in Chicago in 1886 fighting for the eight-hour day ... For you.

Where are you going?” “Uh,” said Kami, eyeballing her wildly. “I’m going to buy some drugs.” Lillian stared. “I beg your pardon?” “This is a really stressful time for everyone,” said Kami. “So I thought maybe I could buy a little weed, take the edge off. I might be a while. This is a very clean-living town, apart from all the murders, so I don’t actually know any drug dealers. I realize Jared kind of looks like one, but he’s not, which is a shame because I think the drug dealer’s girlfriend gets her drugs free.” “I realize you are attempting to be humorous,” said Lillian, after a pause during which she stared some more. “I don’t understand it.” “Hey, you’re not the only family with a legacy. ‘Glass’ rhymes with ‘sass.’ Have you met my dad?” “I have had that dubious pleasure,” said Lillian. “He is, in fact, meant to be meeting me in order to, and I quote, ‘teach me to integrate better with society, display leadership skills, win over the populace, and stop acting like a robot princess from space.’ I admit that the humor in his humor escapes me as well.” She paused and suddenly looked determined. “I’m going to start without him.

What I didn't say was: I know you too well. You live your life idealistically. You think it's possible to opt out of the system. No regular income, no health insurance. You quit jobs on a dime. You think this is freedom but I still see the bare, painstakingly cheap way you live, the scrimping and saving, and that is not freedom either. You move in circumscribed circles. You move peripherally, on the margins of everything, pirating movies and eating dollar slices. I used to admire this about you, how fervently you clung to your beliefs-- I called it integrity-- but five years of watching you live this way has changed me. In this world, money is freedom. Opting out is not a real choice.

You will not get over your ex all at once. You’ll get over them through a series of tiny, tender moments that bring you quietly back to yourself. And in some ways they’ll never really leave you. The people who change us in those big, irrevocable ways never do. To get over them we’d have to alter ourselves into people so unrecognizable that we’d lose who we are in the process. And so instead we learn to integrate the influence they had – the books you now read because of topics that they turned you on to. The music you now download because of the lyrics they loved. The ways you now look at the world that would never had occurred to you if they had not opened your eyes up to seeing and doing things differently. We don’t ever lose people we love in their entirety and perhaps we never should – we ourselves become bigger, more encompassing people because of it. You’ll get over your ex the day you realize that you damn well may never get over them. That pieces of them are going to live on inside you forever and that discarding them would mean discarding parts of yourself. But the day that you get to move on is the day you simply decide to do so in spite of it – in spite of the tired, restless ache that begs you not to take a chance. In spite of the fearful, self-conscious mind that tells you nobody will ever love you better. In spite of every careless part of you that wants to keep holding on but knows that it needs to let go. The day when you finally move on is the day you decide move forward – with all of your fear, all your pain and all your subtle hesitations. It’s the day you finally get over yourself.

The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments.

But narratives are not the only instruments within Scripture that can help us integrate our minds and lives. Poetry is another powerful literary tool. It has several distinct features:    By activating our sense of rhythm, poetry accesses our right-mode operations and systems.    Reading poetry has the effect of catching us off guard. Our imaginations are invigorated when our usual linear expectations of prose (that one word will follow obediently behind another on the way to a predictable end) don’t apply. This can stimulate buried emotional states and layers of memory.    Finally, poetry not only appeals to right-mode processing, but to left mode as well, given its use of language. This makes it a powerful integrative tool.

Old age is the most precious time of life, the one nearest eternity. There are two ways of growing old. There are old people who are anxious and bitter, living in the past and illusion, who criticize everything that goes on around them. Young people are repulsed by them; they are shut away in their sadness and loneliness, shriveled up in themselves. But there are also old people with a child's heart, who have used their freedom from function and responsibility to find a new youth. They have the wonder of a child, but the wisdom of maturity as well. They have integrated their years of activity and so can live without being attached to power. Their freedom of heart and their acceptance of their limitations and weakness makes them people whose radiance illuminates the whole community. They are gentle and merciful, symbols of compassion and forgiveness. They become a community's hidden treasures, sources of unity and life. They are true contemplatives at the heart of community.

I think, in retrospect, that it would have been better if I had denied that I had pains in my legs, if I had taken it all back, or brightly said that I was well now. But because I didn’t, the whole business began to spiral out of control. I still believed that honesty was the best policy; but the brute fact was, I was an invalid now, and I wasn’t entitled to a policy, not a policy of my own. I feared that if I didn’t tell the strict truth, my integrity would be eroded; I would have nothing then, no place to stand. The more I said that I had a physical illness, the more they said I had a mental illness. The more I questioned the nature, the reality of the mental illness, the more I was found to be in denial, deluded. I was confused; when I spoke of my confusion, my speech turned into a symptom. No one ventured a diagnosis: not out loud. It was in the nature of educated young women, it was believed, to be hysterical, neurotic, difficult, and out of control, and the object was to get them back under control, not by helping them examine their lives, or fix their practical problems—in my case, silverfish, sulking family, poverty, cold—but by giving them drugs which would make them indifferent to their mental pain—and in my case, indifferent to physical pain too.

Fairy tales, fantasy, legend and myth...these stories, and their topics, and the symbolism and interpretation of those topics...these things have always held an inexplicable fascination for me," she writes. "That fascination is at least in part an integral part of my character — I was always the kind of child who was convinced that elves lived in the parks, that trees were animate, and that holes in floorboards housed fairies rather than rodents. You need to know that my parents, unlike those typically found in fairy tales — the wicked stepmothers, the fathers who sold off their own flesh and blood if the need arose — had only the best intentions for their only child. They wanted me to be well educated, well cared for, safe — so rather than entrusting me to the public school system, which has engendered so many ugly urban legends, they sent me to a private school, where, automatically, I was outcast for being a latecomer, for being poor, for being unusual. However, as every cloud does have a silver lining — and every miserable private institution an excellent library — there was some solace to be found, between the carved oak cases, surrounded by the well–lined shelves, among the pages of the heavy antique tomes, within the realms of fantasy. Libraries and bookshops, and indulgent parents, and myriad books housed in a plethora of nooks to hide in when I should have been attending math classes...or cleaning my room...or doing homework...provided me with an alternative to a reality I didn't much like. Ten years ago, you could have seen a number of things in the literary field that just don't seem to exist anymore: valuable antique volumes routinely available on library shelves; privately run bookshops, rather than faceless chains; and one particular little girl who haunted both the latter two institutions. In either, you could have seen some variation upon a scene played out so often that it almost became an archetype: A little girl, contorted, with her legs twisted beneath her, shoulders hunched to bring her long nose closer to the pages that she peruses. Her eyes are glued to the pages, rapt with interest. Within them, she finds the kingdoms of Myth. Their borders stand unguarded, and any who would venture past them are free to stay and occupy themselves as they would.

Jeremiah ends inconclusively. We want to know the end, but there is no end. The last scene of Jeremiah’s life shows him, as he had spent so much of his life, preaching God’s word to a contemptuous people (Jer 44). We want to know that he was finally successful so that, if we live well and courageously, we also will be successful. Or we want to know that he was finally unsuccessful so that, since a life of faith and integrity doesn’t pay off, we can get on with finding another means by which to live. We get neither in Jeremiah. He doesn’t get married and he doesn’t get shot.[5] In Egypt, the place he doesn’t want to be, with people who treat him badly, he continues determinedly faithful, magnificently courageous, heartlessly rejected—a towering life terrifically lived.

All great, simple images reveal a psychic state. The house, even more than the landscape, is a "psychic state," and even when reproduced as it appears from the outside, it bespeaks intimacy. Psychologists generally, and Francoise Minkowska in particular, together with those whom she has succeeded interesting in the subject, have studied the drawing of houses made by children, and even used them for testing. Indeed, the house-test has the advantage of welcoming spontaneity, for many children draw a house spontaneously while dreaming over their paper and pencil. To quote Anne Balif: "Asking a child to draw his house is asking him to reveal the deepest dream shelter he has found for his happiness. If he is happy, he will succeed in drawing a snug, protected house which is well built on deeply-rooted foundations." It will have the right shape, and nearly always there will be some indication of its inner strength. In certain drawings, quite obviously, to quote Mme. Balif, "it is warm indoors, and there is a fire burning, such a big fire, in fact, that it can be seen coming out of the chimney." When the house is happy, soft smoke rises in gay rings above the roof. If the child is unhappy, however, the house bears traces of his distress. In this connection, I recall that Francoise Minkowska organized an unusually moving exhibition of drawings by Polish and Jewish children who had suffered the cruelties of the German occupation during the last war. One child, who had been hidden in a closet every time there was an alert, continued to draw narrow, cold, closed houses long after those evil times were over. These are what Mme. Minkowska calls "motionless" houses, houses that have become motionless in their rigidity. "This rigidity and motionlessness are present in the smoke as well as in the window curtains. The surrounding trees are quite straight and give the impression of standing guard over the house". Mme. Minkowska knows that a live house is not really "motionless," that, particularly, it integrates the movements by means of which one accedes to the door. Thus the path that leads to the house is often a climbing one. At times, even, it is inviting. In any case, it always possesses certain kinesthetic features. If we were making a Rorschach test, we should say that the house has "K." Often a simple detail suffices for Mme. Minkowska, a distinguished psychologist, to recognize the way the house functions. In one house, drawn by an eight-year-old child, she notes that there is " a knob on the door; people go in the house, they live there." It is not merely a constructed house, it is also a house that is "lived-in." Quite obviously the door-knob has a functional significance. This is the kinesthetic sign, so frequently forgotten in the drawings of "tense" children. Naturally, too, the door-knob could hardly be drawn in scale with the house, its function taking precedence over any question of size. For it expresses the function of opening, and only a logical mind could object that it is used to close as well as to open the door. In the domain of values, on the other hand, a key closes more often than it opens, whereas the door-knob opens more often than it closes. And the gesture of closing is always sharper, firmer, and briefer than that of opening. It is by weighing such fine points as these that, like Francoise Minkowska, one becomes a psychologist of houses.

Any writer or journalist who wants to retain his integrity finds himself thwarted by the general drift of society rather than by active persecution. The sort of things that are working against him are the concentration of the press in the hands of a few rich men, the grip of monopoly on radio and the films, the unwillingness of the public to spend money on books, making it necessary for nearly every writer to earn part of his living by hackwork… Everything in our age conspires to turn the writer, and every other kind of artist as well, into a minor official, working on themes handed down from above and never telling what seems to him the whole of the truth. But in struggling against this fate he gets no help from his own side: that is, there is no large body of opinion which will assure him that he’s in the right.

A man would lose nothing, in terms of workload, if the distribution of care work were completely socialized instead of being performed by his wife. In structural terms, there would be no antagonistic or irreconcilable interests. Of course, this does not mean that he is aware of this problem, as it may well be that he is so integrated into sexist culture that he has developed some severe form of narcissism based on his presumed male superiority, which leads him to naturally oppose any attempts to socialize care work, or the emancipation of his wife. The capitalist, on the other hand, has something to lose in the socialization of the means of production; it is not just about his convictions about the way the world and his place in it, but also the massive profits he happily expropriates from the workers. („Remarks on Gender“)

That is the idea that we all hope you have learned in studying science in school—we never explicitly say what this is, but just hope that you catch on by all the examples of scientific investigation. It is interesting, therefore, to bring it out now and speak of it explicitly. It’s a kind of scientific integrity, a principle of scientific thought that corresponds to a kind of utter honesty—a kind of leaning over backwards. For example, if you’re doing an experiment, you should report everything that you think might make it invalid—not only what you think is right about it: other causes that could possibly explain your results; and things you thought of that you’ve eliminated by some other experiment, and how they worked—to make sure the other fellow can tell they have been eliminated. Details that could throw doubt on your interpretation must be given, if you know them. You must do the best you can—if you know anything at all wrong, or possibly wrong—to explain it. If you make a theory, for example, and advertise it, or put it out, then you must also put down all the facts that disagree with it, as well as those that agree with it. There is also a more subtle problem. When you have put a lot of ideas together to make an elaborate theory, you want to make sure, when explaining what it fits, that those things it fits are not just the things that gave you the idea for the theory; but that the finished theory makes something else come out right, in addition. In summary, the idea is to try to give all of the information to help others to judge the value of your contribution; not just the information that leads to judgment in one particular direction or another. The first principle is that you must not fool yourself—and you are the easiest person to fool. So you have to be very careful about that. After you’ve not fooled yourself, it’s easy not to fool other scientists... You just have to be honest in a conventional way after that.

...[Y]ou know very well the truth of what I [say]... I have incurred a great deal of bitter hostility; and this is what will bring about my destruction, if anything does... the slander and jealousy of a very large section of the people. They have been fatal to a great many other innocent men, and I suppose will continue to be so; there is no likelihood that they will stop at me. But perhaps someone will say 'Do you feel no compunction, Socrates, at having followed a line of action which puts you in danger of the death-penalty?' I might fairly reply to him 'You are mistaken, my friend, if you think that a man who is worth anything ought to spend his time weighing up the prospects of life and death. He has only one thing to consider in performing any action; that is, whether he is acting rightly or wrongly, like a good man or a bad one...['] The truth of the matter is this, gentlemen. Where a man has once taken up his stand, either because it seems best to him or in obedience to his orders, there I believe he is bound to remain and face the danger, taking no account of death or anything else before dishonour.

Testimony in new age writing affirms the way in which embracing a love ethic transforms life for the good. Yet a lot of this information only reaches those of us who have class privilege. And often, individuals whose lives are rich in spiritual and material well-being, who have diverse friends from all walks of life who nurture their personal integrity, tell the rest of the world these things are impossible to come by. I am talking here about the many prophets of doom who tell us that racism will never end, sexism is here to stay the rich will never share their resources. We would all be surprised if we could enter their lives for a day. Much of what they are telling us cannot be had, they have. But in keeping with a capitalist-based notion of well-being, they really believe there is not enough to go around, that the good life can only be had by a few.

There have been vast changes in the composition and role of the news media over the decades, and that is a cause for concern as well. When I first entered government nearly forty-eight years ago, three television networks and a handful of newspapers dominated coverage and, to a considerable degree, filtered the most extreme or vitriolic points of view. Today, with hundreds of cable channels, blogs, and other electronic media, too often the professional integrity and long-established standards and practices of journalists are diluted or ignored. Every point of view—including the most extreme—has a ready vehicle for rapid dissemination. And it seems the more vitriolic the opinion, the more attention it gets. This system is clearly more democratic and open, but I believe it has also fueled the coarsening and dumbing down of our national political dialogue.

You cannot banish the devilish, unflattering qualities of your personality. Nor would doing so be healthy or useful. Suppressing experiences is psychologically destructive because it divorces us from the full richness of real life. To progress on your journey of personal growth, love, and meaning and purpose in life, you need to become aware of all aspects of yourself, including your darker tendencies, and be agile enough to integrate them into your behavioural repertoire as needed. Do not repress, ignore, or hide the darker gifts. Be aware of them, appreciate them, and when you're ready harness them. When you do this, you'll find that you've gained greater access to well-being. To do otherwise is to be enslaved by fear, to set an artificial limit on what you experience and accomplish in this, the one and only life we know for sure that you'll have. Make the most of it. Become whole.

Well, besides, I’ve arranged with the computer that anyone who doesn’t look and sound like one of us will be killed if he—or she—tries to board the ship. I’ve taken the liberty of explaining that to the Port Commander. I told him very politely that I would love to turn off that particular facility out of deference to the reputation that the Sayshell City Spaceport holds for absolute integrity and security—throughout the Galaxy, I said—but the ship is a new model and I didn’t know how to turn it off.” “He didn’t believe that, surely.” “Of course not! But he had to pretend he did, as otherwise he would have had no choice but to be insulted. And since there would be nothing he could do about that, being insulted would only lead to humiliation. And since he didn’t want that, the simplest path to follow was to believe what I said.” “And that’s another example of how people are?” “Yes. You’ll get used to this.

How well do you know the people who raised you? Look around your dining room table. Look around at your loved ones, especially the elders. The grandparents and the aunts and uncles who used to give you shiny new quarters and unvarnished advice. How much do you really know about their lives. Perhaps you've heard that they served in a war, or lived for a time in a log cabin, or arrived in this country speaking little or no English. Maybe they survived the Holocaust or the Dust Bowl. How were they shaped by the Depression or the Cold War, or the stutter-step march towards integration in their own community? What were they like before they married or took on mortgages and assumed all the worries that attend the feeding, clothing, and education of their children? If you don't already know the answers, the people who raised you will most likely remain a mystery, unless you take the bold step and say: Tell me more about yourself.

The repeated finding that people with happier, less troubled thought patterns can suffer more illness seems to defy common sense. The general belief is that positive emotions must be conducive to good health. While it is true that genuine joy and satisfaction enhance physical well-being, “positive” states of mind generated to tune out psychic discomfort lower resistance to illness. The brain governs and integrates the activities of all organs and systems of the body, simultaneously coordinating our interactions with the environment. This regulating function depends on the clear recognition of negative influences, danger signals and signs of internal distress. In children whose environment chronically conveys mixed messages, an impairment occurs in the developing apparatus of the brain. The brain’s capacity to evaluate the environment is diminished, including its ability to distinguish what is nourishing from what is toxic.

There is tremendous stress these days on liking people, helping people, getting along with people, as qualifications for a manager. These alone are never enough. In every successful organization there is one boss who does not like people, who does not help them, and who does not get along with them. Cold, unpleasant, demanding, he often teaches and develops more men than anyone else. He commands more respect than the most likable man ever could. He demands exacting workmanship of himself as well as of his men. He sets high standards and expects that they will be lived up to. He considers only what is right and never who is right. And though often himself a man of brilliance, he never rates intellectual brilliance above integrity in others. The manager who lacks these qualities of character—no matter how likable, helpful, or amiable, no matter even how competent or brilliant—is a menace and should be adjudged “unfit to be a manager and a gentleman.

Things I've Learned in 18 Years of Life   1) True love is not something found, rather [sic] something encountered. You can’t go out and look for it. The person you marry and the person you love could easily be two different people. So have a beautiful life while waiting for God to bring along your once-in-a-lifetime love. Don't allow yourself to settle for anything less than them. Stop worrying about who you're going to marry because God's already on the front porch watching your grandchildren play.   2) God WILL give you more than you can handle, so you can learn to lean on him in times of need. He won't tempt you more than you can handle, though. So don't lose hope. Hope anchors the soul.   3) Remember who you are and where you came from. Remember that you are not from this earth. You are a child of heaven, you're invaluable, you are beautiful. Carry yourself that way.   4) Don't put your faith in humanity, humanity is inherently flawed. We are all imperfect people created and loved by a perfect God. Perfect. So put your faith in Him.   5) I fail daily, and that is why I succeed.   6) Time passes, and nothing and everything changes. Don't live life half asleep. Don't drag your soul through the days. Feel everything you do. Be there physically and mentally. Do things that make you feel this way as well.   7) Live for beauty. We all need beauty, get it where you can find it. Clothing, paintings, sculptures, music, tattoos, nature, literature, makeup. It's all art and it's what makes us human. Same as feeling the things we do. Stay human.   8) If someone makes you think, keep them. If someone makes you feel, keep them.   9) There is nothing the human brain cannot do. You can change anything about yourself that you want to. Fight for it. It's all a mental game.   10) God didn’t break our chains for us to be bound again. Alcohol, drugs, depression, addiction, toxic relationships, monotony and repetition, they bind us. Break those chains. Destroy your past and give yourself new life like God has given you.   11) This is your life. Your struggle, your happiness, your sorrow, and your success. You do not need to justify yourself to anyone. You owe no one an explanation for the choices that you make and the position you are in. In the same vein, respect yourself by not comparing your journey to anyone else's.   12) There is no wrong way to feel.   13) Knowledge is everywhere, keep your eyes open. Look at how diverse and wonderful this world is. Are you going to miss out on beautiful people, places, experiences, and ideas because you are close-minded? I sure hope not.   14) Selfless actions always benefit you more than the recipient.   15) There is really no room for regret in this life. Everything happens for a reason. If you can't find that reason, accept there is one and move on.   16) There is room, however, for guilt. Resolve everything when it first comes up. That's not only having integrity, but also taking care of your emotional well-being.   17) If the question is ‘Am I strong enough for this?’ The answer is always, ‘Yes, but not on your own.’   18) Mental health and sanity above all.   19) We love because He first loved us. The capacity to love is the ultimate gift, the ultimate passion, euphoria, and satisfaction. We have all of that because He first loved us. If you think about it in those terms, it is easy to love Him. Just by thinking of how much He loves us.   20) From destruction comes creation. Beauty will rise from the ashes.   21) Many things can cause depression. Such as knowing you aren't becoming the person you have the potential to become. Choose happiness and change. The sooner the better, and the easier.   22) Half of happiness is as simple as eating right and exercising. You are one big chemical reaction. So are your emotions. Give your body the right reactants to work with and you'll be satisfied with the products.

{Wells discussing his experiences with Christianity} I realised as if for the first time, the menace of these queer shaven men in lace and petticoats who had been intoning, responding, and going through ritual gestures at me. I realised something dreadful about them. They were thrusting an incredible and ugly lie upon the world and the world was making no such resistance as I was disposed to make to this enthronement of cruelty. Either I had to come into this immense luminous coop and submit, or I had to declare the Catholic Church, the core and substance of Christendom with all its divines, sages, saints, and martyrs, with successive thousands of believers, age after age, wrong. ...I found my doubt of his essential integrity, and the shadow of contempt it cast, spreading out from him to the whole Church and religion of which he with his wild spoutings about the agonies of Hell, had become the symbol. I felt ashamed to be sitting there in such a bath of credulity.

All social orders command their members to imbibe in pipe dreams of posterity, the mirage of immortality, to keep them ahead of the extinction that would ensue in a few generations if the species did not replenish itself. This is the implicit, and most pestiferous, rationale for propagation: to become fully integrated into a society, one must offer it fresh blood. Naturally, the average set of parents does not conceive of their conception as a sacrificial act. These are civilized human beings we are talking about, and thus they are quite able to fill their heads with a panoply of less barbaric rationales for reproduction, among them being the consolidation of a spousal relationship; the expectation of new and enjoyable experiences in the parental role; the hope that one will pass the test as a mother or father; the pleasing of one’s own parents, not to forget their parents and possibly a great-grandparent still loitering about; the serenity of taking one’s place in the seemingly deathless lineage of a familial enterprise; the creation of individuals who will care for their paternal and maternal selves in their dotage; the quelling of a sense of guilt or selfishness for not having done their duty as human beings; and the squelching of that faint pathos that is associated with the childless. Such are some of the overpowering pressures upon those who would fertilize the future. These pressures build up in people throughout their lifetimes and must be released, just as everyone must evacuate their bowels or fall victim to a fecal impaction. And who, if they could help it, would suffer a building, painful fecal impaction? So we make bowel movements to relieve this pressure. Quite a few people make gardens because they cannot stand the pressure of not making a garden. Others commit murder because they cannot stand the pressure building up to kill someone, either a person known to them or a total stranger. Everything is like that. Our whole lives consist of metaphorical as well as actual bowel movements, one after the other. Releasing these pressures can have greater or lesser consequences in the scheme of our lives. But they are all pressures, all bowel movements of some kind. At a certain age, children are praised for making a bowel movement in the approved manner. Later on, the praise of others dies down for this achievement and our bowel movements become our own business, although we may continue to praise ourselves for them. But overpowering pressures go on governing our lives, and the release of these essentially bowel-movement pressures may once again come up for praise, congratulations, and huzzahs of all kinds.

Suppose... that you acquit me... Suppose that, in view of this, you said to me 'Socrates, on this occasion we shall disregard Anytus and acquit you, but only on one condition, that you give up spending your time on this quest and stop philosophizing. If we catch you going on in the same way, you shall be put to death.' Well, supposing, as I said, that you should offer to acquit me on these terms, I should reply 'Gentlemen, I am your very grateful and devoted servant, but I owe a greater obedience to God than to you; and so long as I draw breath and have my faculties, I shall never stop practicing philosophy and exhorting you and elucidating the truth for everyone that I meet. I shall go on saying, in my usual way, "My very good friend, you are an Athenian and belong to a city which is the greatest and most famous in the world for its wisdom and strength. Are you not ashamed that you give your attention to acquiring as much money as possible, and similarly with reputation and honour, and give no attention or thought to truth and understanding and the perfection of your soul?" And if any of you disputes this and professes to care about these things, I shall not at once let him go or leave him; no, I shall question him and examine him and test him; and if it appears that in spite of his profession he has made no real progress towards goodness, I shall reprove him for neglecting what is of supreme importance, and giving his attention to trivialities. I shall do this to everyone that I meet, young or old, foreigner or fellow-citizen; but especially to you my fellow-citizens, inasmuch as you are closer to me in kinship. This, I do assure you, is what my God commands; and it is my belief that no greater good has ever befallen you in this city than my service to my God; for I spend all my time going about trying to persuade you, young and old, to make your first and chief concern not for your bodies nor for your possessions, but for the highest welfare of your souls, proclaiming as I go 'Wealth does not bring goodness, but goodness brings wealth and every other blessing, both to the individual and to the State.' ...And so, gentlemen, I would say, 'You can please yourselves whether you listen to Anytus or not, and whether you acquit me or not; you know that I am not going to alter my conduct, not even if I have to die a hundred deaths.

You seem disappointed that I am not more responsive to your interest in "spiritual direction". Actually, I am more than a little ambivalent about the term, particularly in the ways it is being used so loosely without any sense of knowledge of the church's traditions in these matters. If by spiritual direction you mean entering into a friendship with another person in which an awareness and responsiveness to God's Spirit in the everydayness of your life is cultivated, fine. Then why call in an awkward term like "spiritual direction"? Why not just "friend"? Spiritual direction strikes me as pretentious in these circumstances, as if there were some expertise that can be acquired more or less on its own and then dispensed on demand. The other reason for my lack of enthusiasm is my well-founded fear of professionalism in any and all matters of the Christian life. Or maybe the right label for my fear is "functionalism". The moment an aspect of Christian living (human life, for that matter) is defined as a role, it is distorted, debased - and eventually destroyed. We are brothers and sisters with one another, friends and lovers, saints and sinners. The irony here is that the rise of interest in spiritual direction almost certainly comes from the proliferation of role-defined activism in our culture. We are sick and tired of being slotted into a function and then manipulated with Scripture and prayer to do what someone has decided (often with the help of some psychological testing) that we should be doing to bring glory to some religious enterprise or other. And so when people begin to show up who are interested in us just as we are - our souls - we are ready to be paid attention to in this prayerful, listening, non-manipulative, nonfunctional way. Spiritual direction. But then it begins to develop a culture and language and hierarchy all its own. It becomes first a special interest, and then a specialization. That is what seems to be happening in the circles you are frequenting. I seriously doubt that it is a healthy (holy) line to be pursuing. Instead, why don't you look over the congregation on Sundays and pick someone who appears to be mature and congenial. Ask her or him if you can meet together every month or so - you feel the need to talk about your life in the company of someone who believes that Jesus is present and active in everything you are doing. Reassure the person that he or she doesn't have to say anything "wise". You only want them to be there for you to listen and be prayerful in the listening. After three or four such meetings, write to me what has transpired, and we'll discuss it further. I've had a number of men and women who have served me in this way over the years - none carried the title "spiritual director", although that is what they have been. Some had never heard of such a term. When I moved to Canada a few years ago and had to leave a long-term relationship of this sort, I looked around for someone whom I could be with in this way. I picked a man whom I knew to be a person of integrity and prayer, with seasoned Christian wisdom in his bones. I anticipated that he would disqualify himself. So I pre-composed my rebuttal: "All I want you to do is two things: show up and shut up. Can you do that? Meet with me every six weeks or so, and just be there - an honest, prayerful presence with no responsibility to be anything other than what you have become in your obedient lifetime." And it worked. If that is what you mean by "spiritual director," okay. But I still prefer "friend". You can see now from my comments that my gut feeling is that the most mature and reliable Christian guidance and understanding comes out of the most immediate and local of settings. The ordinary way. We have to break this cultural habit of sending out for an expert every time we feel we need some assistance. Wisdom is not a matter of expertise. The peace of the Lord, Eugene

We make up hidden stories that tell us who is against us and who is with us. Whom we can trust and who is not to be trusted. Conspiracy thinking is all about fear-based self-protection and our intolerance for uncertainty. When we depend on self-protecting narratives often enough, they become our default stories. And we must not forget that storytelling is a powerful integration tool. We start weaving these hidden, false stories into our lives and they eventually distort who we are and how we relate to others. When unconscious storytelling becomes our default, we often keep tripping over the same issue, staying down when we fall, and having different versions of the same problem in our relationships—we’ve got the story on repeat. Burton explains that our brains like predictable storytelling. He writes, “In effect, well-oiled patterns of observation encourage our brains to compose a story that we expect to hear.” The men and women who have cultivated rising strong practices in their lives became aware of the traps in these first stories, whereas the participants who continued to struggle the most appeared to have gotten stuck in those stories. The good news is that people aren’t born with an exceptional understanding of the stories they make up, nor does it just dawn on them one day. They practiced. Sometimes for years. They set out with the intention to become aware and they tried until it worked. They captured their conspiracies and confabulations. Capturing

Thanks largely to the attempts to integrate women into the armed forces of many modern countries, the physical differences between the sexes have been precisely measured.[296] One study found the average U.S. Army female recruit to be 12 centimeters shorter and 14.3 kilograms lighter than her male brethren. Compared to the average male recruit, females had 16.9 fewer kilograms of muscle and 2.6 more kilograms of fat, as well as 55 percent of the upper body strength and 72 percent of the lower body strength. Fat mass is inversely related to aerobic capacity and heat tolerance, hence women are also at a disadvantage when performing activities such as carrying heavy loads, working in the heat and running. Even when the samples were controlled for height, women possessed only 80 percent of the overall strength of men. Only the upper 20 percent of women could do as well physically as the lower 20 percent of men. Had the 100 strongest individuals out of a random group consisting of 100 men and 100 women been selected, 93 would be male and only seven female.[297] Yet another study showed gthat only the upper 5 percent of women are as strong as the median male.[298]

If we are enveloped in images, we are also enveloped in forms, in spirit, which is nature, and in nature, which is spirit. Daily and continually we associate with this unified world of nature and spirit without knowing it. But only the person to whom this association has become clear understands what is meant when we talk of Sophia as a heightened and spiritualized earth. But this formulation is already distorted as well. The earth has not changed at all, it is neither heightened and spiritualized: it remains what is always was. Only the person who experiences this Earth Spirit has transformed himself, he alone is changed by it and has, perhaps, been heightened and spiritualized. However, he too remains what he always was and has only become, along with the earth, more transparent to himself in his own total reality. Here also we must differentiate between the reality of our total existence and the differentiating formulations of our consciousness. Certainly, our consciousness makes the attempt to separate a spiritual from a natural world and to set them in opposition, but this mythical division and opposition of heaven and earth proves more and more impracticable. If, in the process of integration, consciousness allies itself with the contents of the unconscious and the mutual interpenetration of both systems leads to a transformation of the personality, a return to the primordial symbolism of the myth ensues. Above and below, heaven and earth, spirit and nature, are experienced again as coniunctio, and the calabash that contains them is the totality of reality itself.

MY FATHER If I have to write a poem about my father it has to be about integrity and kindness — the selfless kind of kindness that is so very rare I am sure there will be many people living somewhere who must be as kind as him but what I mean to say is I have not met one yet and when it comes to helping others he always helps too much and as the saying goes — help someone, you earn a friend. help someone too much, you make an enemy. — so you know the gist of what I’m trying to say here anyways I was talking about the poem about my father it has to be about passion and hard work because you see you cannot separate these things from him they are part of him as his two eyes and two hands and his heart and his soul and his whole being and you cannot separate wind and waves or living and the universe or earth and heavens and although he never got any award from bureaucracy the students he taught ages ago still touch his feet and some of them are the people you have to make an appointment to meet even if it is for two minutes of their time and that’s a reward for him bigger than any other that some of his colleagues got for their flattery and also I have to write about reliability as well because you see as the sun always rises and the snowflakes are always six-folds and the spring always comes and the petals of a sunflower and every flower follows the golden ratio of symmetry my father never fails to keep his promise I have to mention the rage as well that he always carries inside him like a burning fire for wrongdoings for injustice and now he carries a bitterness too for people who used him good and discarded as it always happens with every good man in our world of humans and you must be thinking he has learned his lessons well you go to him — it does not matter who you are if he knows you or you are a stranger from other side of the world — and ask for his help he will be happy to do so as you must know people never change not their soul in any case.

At the moment, my reputation for honesty and integrity has been destroyed. If your friends would rather withdraw from the venture, I’ll understand.” “They’ve already withdrawn,” Jordan admitted reluctantly. “I’m staying with you.” “It’s just as well they have,” Ian replied, reaching for the contracts and beginning to scratch out the names of the other parties. “In the end, there’ll be greater profit for us both.” “Ian,” Jordan said in a low, deliberate voice, “you are tempting me to take a swing at you, just to see if you’ll wince when I hit you. I’ve taken about all I can of your indifference to everything that’s happening.” Ian glanced up from his documents, and Jordan saw it then-the muscle clamping in Ian’s jaw, the merest automatic reaction to fury or torment, and he felt a mixture of relief and embarrassment. “I regret that remark more than I can say,” he apologized quietly. “And if it’s any consolation, I know firsthand how it feels to believe your wife has betrayed you.” “I don’t need consolation,” Ian clipped. “I need time.” “To get over it,” Jordan agreed. “Time,” Ian drawled coolly, “to go over these documents.” As Jordan walked down the hall toward the front door he wasn’t certain if he’d only imagined that miniscule sign of emotion.

Over the past few decades, we have developed euphemisms to help us forget how we, as a nation, have segregated African American citizens. We have become embarrassed about saying ghetto, a word that accurately describes a neighborhood where government has not only concentrated a minority but established barriers to its exit. We don’t hesitate to acknowledge that Jews in Eastern Europe were forced to live in ghettos where opportunity was limited and leaving was difficult or impossible. Yet when we encounter similar neighborhoods in this country, we now delicately refer to them as the inner city, yet everyone knows what we mean. (When affluent whites gentrify the same geographic areas, we don’t characterize those whites as inner city families.) Before we became ashamed to admit that the country had circumscribed African Americans in ghettos, analysts of race relations, both African American and white, consistently and accurately used ghetto to describe low-income African American neighborhoods, created by public policy, with a shortage of opportunity, and with barriers to exit. No other term succinctly describes this combination of characteristics, so I use the term as well.† We’ve developed other euphemisms, too, so that polite company doesn’t have to confront our history of racial exclusion. When we consider problems that arise when African Americans are absent in significant numbers from schools that whites attend, we say we seek diversity, not racial integration. When we wish to pretend that the nation did not single out African Americans in a system of segregation specifically aimed at them, we diffuse them as just another people of color. I try to avoid such phrases.

Mr. President I confess that there are several parts of this constitution which I do not at present approve, but I am not sure I shall never approve them: For having lived long, I have experienced many instances of being obliged by better information, or fuller consideration, to change opinions even on important subjects, which I once thought right, but found to be otherwise. It is therefore that the older I grow, the more apt I am to doubt my own judgment, and to pay more respect to the judgment of others. Most men indeed as well as most sects in Religion, think themselves in possession of all truth, and that wherever others differ from them it is so far error. Steele a Protestant in a Dedication tells the Pope, that the only difference between our Churches in their opinions of the certainty of their doctrines is, the Church of Rome is infallible and the Church of England is never in the wrong. But though many private persons think almost as highly of their own infallibility as of that of their sect. In these sentiments, Sir, I agree to this Constitution with all its faults, if they are such; because I think a general Government necessary for us, and there is no form of Government but what may be a blessing to the people if well administered, and believe farther that this is likely to be well administered for a course of years, and can only end in Despotism, as other forms have done before it, when the people shall become so corrupted as to need despotic Government, being incapable of any other. I doubt too whether any other Convention we can obtain, may be able to make a better Constitution. For when you assemble a number of men to have the advantage of their joint wisdom, you inevitably assemble with those men, all their prejudices, their passions, their errors of opinion, their local interests, and their selfish views. From such an assembly can a perfect production be expected? It therefore astonishes me, Sir, to find this system approaching so near to perfection as it does; and I think it will astonish our enemies, who are waiting with confidence to hear that our councils are confounded like those of the Builders of Babel; and that our States are on the point of separation, only to meet hereafter for the purpose of cutting one another's throats. Thus I consent, Sir, to this Constitution because I expect no better, and because I am not sure, that it is not the best. The opinions I have had of its errors, I sacrifice to the public good. I have never whispered a syllable of them abroad. Within these walls they were born, and here they shall die. If every one of us in returning to our Constituents were to report the objections he has had to it, and endeavor to gain partizans in support of them, we might prevent its being generally received, and thereby lose all the salutary effects & great advantages resulting naturally in our favor among foreign Nations as well as among ourselves, from our real or apparent unanimity. Much of the strength & efficiency of any Government in procuring and securing happiness to the people, depends, on opinion, on the general opinion of the goodness of the Government, as well as of the wisdom and integrity of its Governors. I hope therefore that for our own sakes as a part of the people, and for the sake of posterity, we shall act heartily and unanimously in recommending this Constitution (if approved by Congress & confirmed by the Conventions) wherever our influence may extend, and turn our future thoughts & endeavors to the means of having it well administred. On the whole, Sir, I can not help expressing a wish that every member of the Convention who may still have objections to it, would with me, on this occasion doubt a little of his own infallibility, and to make manifest our unanimity, put his name to this instrument.

Examine each question in terms of what is ethically and esthetically right, as well as what is economically expedient. A thing is right when it tends to preserve the integrity, stability, and beauty of the biotic community. It is wrong when it tends otherwise. A land ethic of course cannot prevent the alteration, management, and use of these resources, but it does affirm their right to continued existence, and at least in spots, their continued existence in a natural state. In short, a land ethic changes the role of Homo Sapiens from conqueror of the land-community to plain member and citizen of it. If the land mechanism as a whole is good, then every part is good, whether we understand it or not. If the biota, in the course of eons, has built something we like but do not understand, then who but a fool would discard seemingly useless parts? To keep every cog and wheel is the first precaution of intelligent tinkering. A system of conservation based solely on economic self-interest is hopelessly lopsided. It tends to ignore, and thus eventually to eliminate, many elements in the land community that lack commercial value but that are essential to its healthy functioning. It assumes, falsely, I think, that the economic parts of the biotic clock will function without the uneconomic parts.

What shapes the best in us dies when the best education dies! The best in us shall always be undermined when they that are responsible for shaping the best in us are always undermined! I stand for a different education: a different education where students will not just learn books but life! I stand for a different education: a different education where students will not just learn moral principles, but they shall be living examples of moral principles. I stand for a different education: a different education where students don’t just understand what they learn, but practice what they learn with understanding! I stand for a different education: a different education where students will not just learn about people of different beliefs, culture and backgrounds, but how to live with people who don’t share common perspective with them and know how to show their emotions of bitterness and misunderstanding rightly! I stand for a different education: a different education where students will be perfect ambassadors’ of God on earth and live their daily lives with all due diligence! I stand for a different education: a different education where students will understand why we all breathe the same air, sleep and wake up each day in the same manner to continue the journey of life! I stand for a different education: a different education where students will learn with inspiration even in their desperations! I stand for a different education: a different education where teachers are seen as true epitome of education! I stand for a different education: a different education in which the value of the teacher is well understood and the teacher is well valued as a treasure! I stand for a different education: a different education where students will not just learn, but they will reproduce great and noble things with what they learn! I stand for a different education: a different education where students will understand the real meaning of integrity and responsibility and with true courage and humility be that as such! I stand for a different education: a different education where education means creativity! Education is the spine of every nation! The better the education, the better the nation! The mediocre the education, the mediocre the nation! A good nation is good because of how education has shaped the perspective and understanding of the populace! A nation that does not know where it is heading towards must ask the machine that produces the populace who drive the nation: education! Until we fix our education, we shall always have a wrong education and we shall always see a wrong nation!

I’ve looked over what I wrote yesterday and I see it wasn’t as clear as it should be. It’s perfectly clear for any of us, I mean. But who knows? Maybe you unknown people who’ll get my notes when the INTEGRAL brings them—maybe you’ve read the great book of civilization only up to the page our ancestors reached about 900 years ago. Maybe you don’t even know the basics—like the Table of Hours, Personal Hours, Maternal Norm, Green Wall, Benefactor. It feels funny to me, and at the same time it’s very hard to talk about all this. It’s just as if a writer of the twentieth century, for instance, had to explain in his novel what he meant by “jacket” or “apartment” or “wife.” Still, if his novel was translated for savages, there’s no way he could write “jacket” without putting in a note. ... But what of that? After man’s tail fell off, it was probably some little while before he learned to shoo away the flies without a tail. I don’t doubt that during that first time he probably missed his tail. But now—can you even imagine yourself with a tail? Or: Can you imagine yourself walking down the street naked—without your “jacket”? (Maybe you still run around in “jackets.”) Well, it’s the same here: I can’t imagine a city that isn’t girdled about with a Green Wall. I can’t imagine a life that isn’t clad in the numerical robes of the Table.

the fact is, our relationships to these corporations are not unambiguous. some memebers of negativland genuinely liked pepsi products. mca grew up loving star wars and didn't mind having his work sent all over the united states to all the "cool, underground magazines" they were marketing to--why would he? sam gould had a spiritual moment in the shower listening to a cd created, according to sophie wong, so that he would talk about tylenol with his independent artist friends--and he did. many of my friends' daughters will be getting american girl dolls and books as gifts well into the foreseeable future. some skateboarders in washington, dc, were asked to create an ad campaign for the east coast summer tour, and they all love minor threat--why not use its famous album cover? how about shilling for converse? i would have been happy to ten years ago. so what's really changed? the answer is that two important things have changed: who is ultimately accountable for veiled corporate campaigns that occasionally strive to obsfucate their sponsorship and who is requesting our participation in such campaigns. behind converse and nike sb is nike, a company that uses shit-poor labor policies and predatory marketing that effectively glosses over their shit-poor labor policies, even to an audience that used to know better. behind team ouch! was an underground-savvy brainreservist on the payroll of big pharma; behind the recent wave of street art in hip urban areas near you was omd worldwide on behalf of sony; behind your cool hand-stenciled vader shirt was lucasfilm; and behind a recent cool crafting event was toyota. no matter how you participated in these events, whether as a contributor, cultural producer, viewer, or even critic, these are the companies that profited from your attention.

There is something that mankind can never destroy in spite of an unreasoning will to destruction, and this is its own idealism, that integral part of its very being. The ageing and the cynical may make wars, but the young and the idealistic must fight them, and thus there are bound to come quick reactions, blind impulses not always comprehended. Men will curse as they kill, yet accomplish deeds of self-sacrifice, giving their lives for others; poets will write with their pens dipped in blood, yet will write not of death but of life eternal; strong and courteous friendships will be born, to endure in the face of enmity and destruction. And so persistent is this urge to the ideal, above all in the presence of great disaster, that mankind, the wilful destroyer of beauty, must immediately strive to create new beauties, lest it perish from a sense of its own desolation; and this urge touched the Celtic soul of Mary.

An author who integrates alien signs into the medial surface of his own texts—signs behind which we presume the existence of other powerful, submedial subjects “as authors”—does not increase the comprehensibility of that text. Yet nonetheless, he increases the magical effectiveness this text exudes. Such quotations lead us to presume that the text houses a dangerous, manipulative subject, a magician with enough power to manipulate the signs of other powerful magicians and able to use them strategically for his own purposes. Thus an author who quotes alien signs conveys a stronger impression of powerful authorship than one who ad- vocates precisely his so-called own ideas—which do not interest anybody precisely because they are only his own. It is also well known that one may not quote the same author too often, in which case quoting gradu- ally looses its magical power and begins to irritate the reader. The reason for this gradual decrease of a quote’s magical effectiveness is that it looses its strangeness over time and gets integrated into the medial surface of a text, thereby becoming a proper part of it. In order to maintain their magical effect, quotes have to be exchanged constantly so as to continue to maintain the same appearance of foreignness and freshness. The quote functions as a magical fetish that lends the entire text a hidden, submedial power beyond its superficial meaning.

Well-respected psychologist and researcher Dr. Erich Fromm lived through both world wars and lost his Jewish faith on the other side of that trauma. After researching Nazism for years, he came to the conclusion that no one starts out evil;12 instead, people become evil “slowly over time through a long series of choices.”13 His book The Heart of Man, which is an exploration of evil and the human condition, is worth quoting at length: The longer we continue to make the wrong decisions, the more our heart hardens; the more often we make the right decision, the more our heart softens—or better perhaps, becomes alive…. Each step in life which increases my self-confidence, my integrity, my courage, my conviction also increases my capacity to choose the desirable alternative, until eventually it becomes more difficult for me to choose the undesirable rather than the desirable action. On the other hand, each act of surrender and cowardice weakens me, opens the path for more acts of surrender, and eventually freedom is lost. Between the extreme when I can no longer do a wrong act and the extreme when I have lost my freedom to right action, there are innumerable degrees of freedom of choice…. Most people fail in the art of living not because they are inherently bad or so without will that they cannot lead a better life; they fail because they do not wake up and see when they stand at a fork in the road and have to decide.14

How have individuals been affected by the technological advances of recent years? Here is the answer to this question given by a philosopher-psychiatrist, Dr. Erich Fromm: Our contemporary Western society, in spite of its material, intellectual and political progress, is increasingly less conducive to mental health, and tends to undermine the inner security, happiness, reason and the capacity for love in the individual; it tends to turn him into an automaton who pays for his human failure with increasing mental sickness, and with despair hidden under a frantic drive for work and so-called pleasure. Our "increasing mental sickness" may find expression in neurotic symptoms. These symptoms are conspicuous and extremely distressing. But "let us beware," says Dr. Fromm, "of defining mental hygiene as the prevention of symptoms. Symptoms as such are not our enemy, but our friend; where there are symptoms there is conflict, and conflict always indicates that the forces of life which strive for integration and happiness are still fighting." The really hopeless victims of mental illness are to be found among those who appear to be most normal. "Many of them are normal because they are so well adjusted to our mode of existence, because their human voice has been silenced so early in their lives, that they do not even struggle or suffer or develop symptoms as the neurotic does." They are normal not in what may be called the absolute sense of the word; they are normal only in relation to a profoundly abnormal society. Their perfect adjustment to that abnormal society is a measure of their mental sickness. These millions of abnormally normal people, living without fuss in a society to which, if they were fully human beings, they ought not to be adjusted, still cherish "the illusion of individuality," but in fact they have been to a great extent deindividualized. Their conformity is developing into something like uniformity. But "uniformity and freedom are incompatible. Uniformity and mental health are incompatible too. ... Man is not made to be an automaton, and if he becomes one, the basis for mental health is destroyed.

Just because I look like a human being doesn’t mean I am. This body has more genetic material that’s not strictly human than it does material that is human. And it heavily integrates machines as well. My blood is actually a bunch of nanobots in a fluid. I am and every other CDF soldier is a genetically-modified cyborg.” “But you’re still you, right?” Lowen asked. “You’re still the same person you were when you left Earth. Still the same consciousness.” “That’s a question of some contention among us soldiers,” Wilson said, setting his arm back down. “When you transfer over to the new body, the machine that does the transfer makes it at least seem like for an instant you’re in two bodies at once. It feels like you as a person make the transfer. But I think it’s equally possible that what happens is that memories are transferred over to a brain specially prepared for them, it wakes up, and there’s just enough cross talk between the two separate brains to give the illusion of a transfer before the old one shuts down.” “In which case, you’re actually dead,” Lowen said. “The real you. And this you is a fake.” “Right.” Wilson took another sip of his drink. “Mind you, the CDF could show you graphs and charts that show that actual consciousness transfer happens. But I think this is one of those things you can’t really model from the outside. I have to accept the possibility that I could be a fake Harry Wilson.” “And this doesn’t bother you,” Lowen said. “In a metaphysical sense, sure,” Wilson said. “But in a day-to-day sense, I don’t think about it much. On the inside, it sure feels like I’ve been around for ninety years, and ultimately this version of me likes being alive. So.

They are more inward looking by nature, and for them the outward movement into form is minimal. They would rather return home than go out. They have no desire to get strongly involved in or change the world. If they have any ambitions, they usually don’t go beyond finding something to do that gives them a degree of independence. Some of them find it hard to fit into this world. Some are lucky enough to find a protective niche where they can lead a relatively sheltered life, a job that provides them with a regular income or a small business of their own. Some may feel drawn toward living in a spiritual community or monastery. Others may become dropouts and live on the margins of a society they feel they have little in common with. Some turn to drugs because they find living in this world too painful. Others eventually become healers or spiritual teachers, that is to say, teachers of Being. In past ages, they would probably have been called contemplatives. There is no place for them, it seems, in our contemporary civilization. On the arising new earth, however, their role is just as vital as that of the creators, the doers, the reformers. Their function is to anchor the frequency of the new consciousness on this planet. I call them the frequency-holders. They are here to generate consciousness through the activities of daily life, through their interactions with others as well as through “just being.” In this way, they endow the seemingly insignificant with profound meaning. Their task is to bring spacious stillness into this world by being absolutely present in whatever they do. There is consciousness and therefore quality in what they do, even the simplest task. Their purpose is to do everything in a sacred manner. As each human being is an integral part of the collective human consciousness, they affect the world much more deeply than is visible on the surface of their lives.

It had all begun on the elevated. There was a particular little sea of roots he had grown into the habit of glancing at just as the packed car carrying him homeward lurched around a turn. A dingy, melancholy little world of tar paper, tarred gravel, and smoky brick. Rusty tin chimneys with odd conical hats suggested abandoned listening posts. There was a washed-out advertisement of some ancient patent medicine on the nearest wall. Superficially it was like ten thousand other drab city roofs. But he always saw it around dusk, either in the normal, smoky half-light, or tinged with red by the flat rays of a dirty sunset, or covered by ghostly windblown white sheets of rain-splash, or patched with blackish snow; and it seemed unusually bleak and suggestive, almost beautifully ugly, though in no sense picturesque; dreary but meaningful. Unconsciously it came to symbolize for Catesby Wran certain disagreeable aspects of the frustrated, frightened century in which he lived, the jangled century of hate and heavy industry and Fascist wars. The quick, daily glance into the half darkness became an integral part of his life. Oddly, he never saw it in the morning, for it was then his habit to sit on the other side of the car, his head buried in the paper. One evening toward winter he noticed what seemed to be a shapeless black sack lying on the third roof from the tracks. He did not think about it. It merely registered as an addition to the well-known scene and his memory stored away the impression for further reference. Next evening, however, he decided he had been mistaken in one detail. The object was a roof nearer than he had thought. Its color and texture, and the grimy stains around it, suggested that it was filled with coal dust, which was hardly reasonable. Then, too, the following evening it seemed to have been blown against a rusty ventilator by the wind, which could hardly have happened if it were at all heavy. ("Smoke Ghost")

Toyota wasn’t really worried that it would give away its “secret sauce.” Toyota’s competitive advantage rested firmly in its proprietary, complex, and often unspoken processes. In hindsight, Ernie Schaefer, a longtime GM manager who toured the Toyota plant, told NPR’s This American Life that he realized that there were no special secrets to see on the manufacturing floors. “You know, they never prohibited us from walking through the plant, understanding, even asking questions of some of their key people,” Schaefer said. “I’ve often puzzled over that, why they did that. And I think they recognized we were asking the wrong questions. We didn’t understand this bigger picture.” It’s no surprise, really. Processes are often hard to see—they’re a combination of both formal, defined, and documented steps and expectations and informal, habitual routines or ways of working that have evolved over time. But they matter profoundly. As MIT’s Edgar Schein has explored and discussed, processes are a critical part of the unspoken culture of an organization. 1 They enforce “this is what matters most to us.” Processes are intangible; they belong to the company. They emerge from hundreds and hundreds of small decisions about how to solve a problem. They’re critical to strategy, but they also can’t easily be copied. Pixar Animation Studios, too, has openly shared its creative process with the world. Pixar’s longtime president Ed Catmull has literally written the book on how the digital film company fosters collective creativity2—there are fixed processes about how a movie idea is generated, critiqued, improved, and perfected. Yet Pixar’s competitors have yet to equal Pixar’s successes. Like Toyota, Southern New Hampshire University has been open with would-be competitors, regularly offering tours and visits to other educational institutions. As President Paul LeBlanc sees it, competition is always possible from well-financed organizations with more powerful brand recognition. But those assets alone aren’t enough to give them a leg up. SNHU has taken years to craft and integrate the right experiences and processes for its students and they would be exceedingly difficult for a would-be competitor to copy. SNHU did not invent all its tactics for recruiting and serving its online students. It borrowed from some of the best practices of the for-profit educational sector. But what it’s done with laser focus is to ensure that all its processes—hundreds and hundreds of individual “this is how we do it” processes—focus specifically on how to best respond to the job students are hiring it for. “We think we have advantages by ‘owning’ these processes internally,” LeBlanc says, “and some of that is tied to our culture and passion for students.

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.

Wild animals enjoying one another and taking pleasure in their world is so immediate and so real, yet this reality is utterly absent from textbooks and academic papers about animals and ecology. There is a truth revealed here, absurd in its simplicity. This insight is not that science is wrong or bad. On the contrary: science, done well, deepens our intimacy with the world. But there is a danger in an exclusively scientific way of thinking. The forest is turned into a diagram; animals become mere mechanisms; nature's workings become clever graphs. Today's conviviality of squirrels seems a refutation of such narrowness. Nature is not a machine. These animals feel. They are alive; they are our cousins, with the shared experience kinship implies. And they appear to enjoy the sun, a phenomenon that occurs nowhere in the curriculum of modern biology. Sadly, modern science is too often unable or unwilling to visualize or feel what others experience. Certainly science's "objective" gambit can be helpful in understanding parts of nature and in freeing us from some cultural preconceptions. Our modern scientific taste for dispassion when analyzing animal behaviour formed in reaction to the Victorian naturalists and their predecessors who saw all nature as an allegory confirming their cultural values. But a gambit is just an opening move, not a coherent vision of the whole game. Science's objectivity sheds some assumptions but takes on others that, dressed up in academic rigor, can produce hubris and callousness about the world. The danger comes when we confuse the limited scope of our scientific methods with the true scope of the world. It may be useful or expedient to describe nature as a flow diagram or an animal as a machine, but such utility should not be confused with a confirmation that our limited assumptions reflect the shape of the world. Not coincidentally, the hubris of narrowly applied science serves the needs of the industrial economy. Machines are bought, sold, and discarded; joyful cousins are not. Two days ago, on Christmas Eve, the U.S. Forest Service opened to commercial logging three hundred thousand acres of old growth in the Tongass National Forest, more than a billion square-meter mandalas. Arrows moved on a flowchart, graphs of quantified timber shifted. Modern forest science integrated seamlessly with global commodity markets—language and values needed no translation. Scientific models and metaphors of machines are helpful but limited. They cannot tell us all that we need to know. What lies beyond the theories we impose on nature? This year I have tried to put down scientific tools and to listen: to come to nature without a hypothesis, without a scheme for data extraction, without a lesson plan to convey answers to students, without machines or probes. I have glimpsed how rich science is but simultaneously how limited in scope and in spirit. It is unfortunate that the practice of listening generally has no place in the formal training of scientists. In this absence science needlessly fails. We are poorer for this, and possibly more hurtful. What Christmas Eve gifts might a listening culture give its forests? What was the insight that brushed past me as the squirrels basked? It was not to turn away from science. My experience of animals is richer for knowing their stories, and science is a powerful way to deepen this understanding. Rather, I realized that all stories are partly wrapped in fiction—the fiction of simplifying assumptions, of cultural myopia and of storytellers' pride. I learned to revel in the stories but not to mistake them for the bright, ineffable nature of the world.

The alienating effects of wealth and modernity on the human experience start virtually at birth and never let up. Infants in hunter-gatherer societies are carried by their mothers as much as 90 percent of the time, which roughly corresponds to carrying rates among other primates. One can get an idea of how important this kind of touch is to primates from an infamous experiment conducted in the 1950s by a primatologist and psychologist named Harry Harlow. Baby rhesus monkeys were separated from their mothers and presented with the choice of two kinds of surrogates: a cuddly mother made out of terry cloth or an uninviting mother made out of wire mesh. The wire mesh mother, however, had a nipple that dispensed warm milk. The babies took their nourishment as quickly as possible and then rushed back to cling to the terry cloth mother, which had enough softness to provide the illusion of affection. Clearly, touch and closeness are vital to the health of baby primates—including humans. In America during the 1970s, mothers maintained skin-to-skin contact with babies as little as 16 percent of the time, which is a level that traditional societies would probably consider a form of child abuse. Also unthinkable would be the modern practice of making young children sleep by themselves. In two American studies of middle-class families during the 1980s, 85 percent of young children slept alone in their own room—a figure that rose to 95 percent among families considered “well educated.” Northern European societies, including America, are the only ones in history to make very young children sleep alone in such numbers. The isolation is thought to make many children bond intensely with stuffed animals for reassurance. Only in Northern European societies do children go through the well-known developmental stage of bonding with stuffed animals; elsewhere, children get their sense of safety from the adults sleeping near them. The point of making children sleep alone, according to Western psychologists, is to make them “self-soothing,” but that clearly runs contrary to our evolution. Humans are primates—we share 98 percent of our DNA with chimpanzees—and primates almost never leave infants unattended, because they would be extremely vulnerable to predators. Infants seem to know this instinctively, so being left alone in a dark room is terrifying to them. Compare the self-soothing approach to that of a traditional Mayan community in Guatemala: “Infants and children simply fall asleep when sleepy, do not wear specific sleep clothes or use traditional transitional objects, room share and cosleep with parents or siblings, and nurse on demand during the night.” Another study notes about Bali: “Babies are encouraged to acquire quickly the capacity to sleep under any circumstances, including situations of high stimulation, musical performances, and other noisy observances which reflect their more complete integration into adult social activities.

A house can have integrity, just like a person," said Roark, "and just as seldom." "In what way?" "Well, look at it. Every piece of it is there because the house needs it - and for no other reason. You see it from here as it is inside. The rooms in which you'll live made the shape. The relation of masses was determined by the distribution of space within. The ornament was determined by the method of construction, an emphasis on the principle that makes it stand. You can see each stress, each support that meets it. Your own eyes go through a structural process when you look at the house, you can follow each step, you see it rise, you know what made it and why it stands. But you've seen buildings with columns that support nothing, with purposeless cornices, with pilasters, mouldings, false arches, false windows. You've seen buildings that look as if they contained a single large hall, they have solid columns and single, solid windows six floors high. But you enter and find six stories inside. Or buildings that contain a single hall, but with a facade cut up into floor lines, band courses, tiers of windows. Do you understand the difference? Your house is made by its own needs. Those others are made by the need to impress. The determining motive of your house is in the house. The determining motive of the other is in the audience." "Do you know that that's what I've felt in a way? I've felt that when I move into this house, I'll have a new sort of existence, and even my simple daily routine will have a kind of honesty or dignity that I can't quite define. Don't be astonished if I tell you that I feel as if I'll have to live up to that house." "I intended that," said Roark. "And, incidentally, thank you for all the thought you seem to have taken about my comfort. There are so many things I notice that had never occurred to me before, but you've planned them as if you knew all my needs. For instance, my study is the room I'll need most and you've given it the dominant spot - and, incidentally, I see where you've made it the dominant mass from the outside, too. And then the way it connects with the library, and the living room well out of my way, and the guest rooms where I won't hear too much of them - and all that. You were very considerate of me." "You know," said Roark, "I haven't thought of you at all. I thought of the house." He added: "Perhaps that's why I knew how to be considerate of you.

Starting with Theodor Adorno in the 1950s, people have suggested that lower intelligence predicts adherence to conservative ideology. Some but not all studies since then have supported this conclusion. More consistent has been a link between lower intelligence and a subtype of conservatism, namely right-wing authoritarianism (RWA, a fondness for hierarchy). ... The standard, convincing explanation for the link is that RWA provides simple answers, ideal for people with poor abstract reasoning skills. The literature has two broad themes. One is that rightists are relatively uncomfortable with ambiguity; ... . The other is that leftists, well, think harder, have a greater capacity for what the political scientist Philip Tetlock of the University of Pennsylvania calls "integrative complexity". In one study, conservatives and liberals, when asked about the causes of poverty, both tended toward personal attributions (“They’re poor because they’re lazy”). But only if they had to make snap judgments. Give people more time, and liberals shifted toward situational explanations (“Wait, things are stacked against the poor”). In other words, conservatives start gut and stay gut; liberals go from gut to head. ... Why? Some have suggested it’s a greater respect for thinking, which readily becomes an unhelpful tautology. Linda Skitka of the University of Illinois emphasizes how the personal attributions of snap judgments readily feel dissonant to liberals, at odds with their principles; thus they are motivated to think their way to a more consonant view. In contrast, even with more time, conservatives don’t become more situational, because there’s no dissonance.

Future Europe’s problems are many, but four stand out. The first is energy: The Europeans are more dependent upon energy imports than the Asians, and no two major European countries think that problem can be solved the same way. The Germans fear that not having a deal with the Russians means war. The Poles want a deal with anyone but Russia. The Spanish know the only solution is in the Western Hemisphere. The Italians fear they must occupy Libya. The French want to force a deal on Algeria. The Brits are eyeing West Africa. Everyone is right. Everyone is wrong. The second is demographic: The European countries long ago aged past the point of even theoretical repopulation, meaning that the European Union is now functionally an export union. Without the American-led Order, the Europeans lose any possibility of exporting goods, which eliminates the possibility of maintaining European society in its current form. The third is economic preference: Perhaps it is mostly subconscious these days, but the Europeans are aware of their bloody history. A large number of conscious decisions were made by European leaders to remodel their systems with a socialist bent so their populations would be vested within their collective systems. This worked. This worked well. But only in the context of the Order with the Americans paying for the bulk of defense costs and enabling growth that the Europeans could have never fostered themselves. Deglobalize and Europe’s demographics and lack of global reach suggest that permanent recession is among the better interpretations of the geopolitical tea leaves. I do not see a path forward in which the core of the European socialist-democratic model can survive. The fourth and final problem: Not all European states are created equal. For every British heavyweight, there is a Greek basket case. For every insulated France, there is a vulnerable Latvia. Some countries are secure or rich or have a tradition of power projection. Others are vulnerable or poor or are little more than historical doormats. Perhaps worst of all, the biggest economic player (Germany) is the one with no options but to be the center weight of everything, while the two countries with the greatest capacity to go solo (France and the United Kingdom) hedged their bets and never really integrated with the rest of Europe. There’s little reason to expect the French to use their reach to benefit Europe, and there’s no reason to expect assistance from the British, who formally seceded from the European Union in 2020. History,

Most people, who choose or are coerced into only identifying with “positive” feelings, usually wind up in an emotionally lifeless middle ground – bland, deadened, and dissociated in an unemotional “no-man’s-land.” Moreover, when a person tries to hold onto a preferred feeling for longer than its actual tenure, she often appears as unnatural and phony as ersatz grass or plastic flowers. If instead, she learns to surrender willingly to the normal human experience that good feelings always ebb and flow, she will eventually be graced with a growing ability to renew herself in the vital waters of emotional flexibility. The repression of the so-called negative polarities of emotion causes much unnecessary pain, as well as the loss of many essential aspects of the feeling nature. In fact, much of the plethora of loneliness, alienation, and addictive distraction that plagues modern industrial societies is a result of people being taught and forced to reject, pathologize or punish so many of their own and others’ normal feeling states. Nowhere, not in the deepest recesses of the self, or in the presence of his closest friends, is the average person allowed to have and explore any number of normal emotional states. Anger, depression, envy, sadness, fear, distrust, etc., are all as normal a part of life as bread and flowers and streets. Yet, they have become ubiquitously avoided and shameful human experiences. How tragic this is, for all of these emotions have enormously important and healthy functions in a wholly integrated psyche. One dimension where this is most true is in the arena of healthy self-protection. For without access to our uncomfortable or painful feelings, we are deprived of the most fundamental part of our ability to notice when something is unfair, abusive, or neglectful in our environments. Those who cannot feel their sadness often do not know when they are being unfairly excluded, and those who cannot feel their normal angry or fearful responses to abuse, are often in danger of putting up with it without protest. Perhaps never before has humankind been so alienated from so many of its normal feeling states, as it is in the twenty-first century. Never before have so many human beings been so emotionally deadened and impoverished. The disease of emotional emaciation is epidemic. Its effects on health are often euphemistically labeled as stress, and like the emotions, stress is often treated like some unwanted waste that must be removed.

Absolute continuity of motion is not comprehensible to the human mind. Laws of motion of any kind become comprehensible to man only when he examines arbitrarily selected elements of that motion; but at the same time, a large proportion of human error comes from the arbitrary division of continuous motion into discontinuous elements. There is a well known, so-called sophism of the ancients consisting in this, that Achilles could never catch up with a tortoise he was following, in spite of the fact that he traveled ten times as fast as the tortoise. By the time Achilles has covered the distance that separated him from the tortoise, the tortoise has covered one tenth of that distance ahead of him: when Achilles has covered that tenth, the tortoise has covered another one hundredth, and so on forever. This problem seemed to the ancients insoluble. The absurd answer (that Achilles could never overtake the tortoise) resulted from this: that motion was arbitrarily divided into discontinuous elements, whereas the motion both of Achilles and of the tortoise was continuous. By adopting smaller and smaller elements of motion we only approach a solution of the problem, but never reach it. Only when we have admitted the conception of the infinitely small, and the resulting geometrical progression with a common ratio of one tenth, and have found the sum of this progression to infinity, do we reach a solution of the problem. A modern branch of mathematics having achieved the art of dealing with the infinitely small can now yield solutions in other more complex problems of motion which used to appear insoluble. This modern branch of mathematics, unknown to the ancients, when dealing with problems of motion admits the conception of the infinitely small, and so conforms to the chief condition of motion (absolute continuity) and thereby corrects the inevitable error which the human mind cannot avoid when it deals with separate elements of motion instead of examining continuous motion. In seeking the laws of historical movement just the same thing happens. The movement of humanity, arising as it does from innumerable arbitrary human wills, is continuous. To understand the laws of this continuous movement is the aim of history. But to arrive at these laws, resulting from the sum of all those human wills, man's mind postulates arbitrary and disconnected units. The first method of history is to take an arbitrarily selected series of continuous events and examine it apart from others, though there is and can be no beginning to any event, for one event always flows uninterruptedly from another. The second method is to consider the actions of some one man—a king or a commander—as equivalent to the sum of many individual wills; whereas the sum of individual wills is never expressed by the activity of a single historic personage. Historical science in its endeavor to draw nearer to truth continually takes smaller and smaller units for examination. But however small the units it takes, we feel that to take any unit disconnected from others, or to assume a beginning of any phenomenon, or to say that the will of many men is expressed by the actions of any one historic personage, is in itself false. It needs no critical exertion to reduce utterly to dust any deductions drawn from history. It is merely necessary to select some larger or smaller unit as the subject of observation—as criticism has every right to do, seeing that whatever unit history observes must always be arbitrarily selected. Only by taking infinitesimally small units for observation (the differential of history, that is, the individual tendencies of men) and attaining to the art of integrating them (that is, finding the sum of these infinitesimals) can we hope to arrive at the laws of history.