Well Preserved Body Quotes

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming "Wow! What a Ride!

Life is not a journey to the grave with the intention of arriving safely in a well preserved body, but rather to skid in broadside, thoroughly used up, totally worn out, and loudly proclaiming, “Wow what a ride!

Life is not a journey to the grave with the intention of arriving safely in a pretty and well-preserved body. But rather, to skid in broadside, thoroughly used up,totally worn out, and loudly proclaiming .... WOW what a ride.

The great body of our citizens shoot less as times goes on. We should encourage rifle practice among schoolboys, and indeed among all classes, as well as in the military services by every means in our power. Thus, and not otherwise, may we be able to assist in preserving peace in the world... The first step – in the direction of preparation to avert war if possible, and to be fit for war if it should come – is to teach men to shoot!

Chess would teach me strategy, fencing would teach me human nature and self-preservation, and dancing would teach me my body. All necessary for a well-rounded person.

Life is not a journey to the grave with the intention of arriving safely in a pretty and well-preserved body. But rather, to skid in broadside, thoroughly used up,totally worn out, and loudly proclaiming .... WOW what a ride.

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming “Wow! What a Ride!” —HUNTER S. THOMPSON

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body.

It does not matter that the “intentions” of individual educators were noble. Forget about intentions. What any institution, or its agents, “intend” for you is secondary. Our world is physical. Learn to play defense—ignore the head and keep your eyes on the body. Very few Americans will directly proclaim that they are in favor of black people being left to the streets. But a very large number of Americans will do all they can to preserve the Dream. No one directly proclaimed that schools were designed to sanctify failure and destruction. But a great number of educators spoke of “personal responsibility” in a country authored and sustained by a criminal irresponsibility. The point of this language of “intention” and “personal responsibility” is broad exoneration. Mistakes were made. Bodies were broken. People were enslaved. We meant well. We tried our best. “Good intention” is a hall pass through history, a sleeping pill that ensures the Dream.

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming “Wow! What a ride!

Life should NOT be a journey to the grave with the intention of arriving safely in an attractive and well-preserved body, but rather to skid in sideways, chocolate in one hand, martini in the other, body thoroughly used up, totally worn out, and screaming, ‘WOO HOO, what a ride!’” Mimi’s

Parents and adults in our society found a way to preserve their own self-concept, and that was through feeding themselves, as well as you, with the belief “It’s for your own good.” We are fed this lie from day one. Even those of us who grow up in the most loving households are fed this lie. We make our children sit through hours of lessons in the prison-like environment we call school and tell them it’s for their own good. We discipline them in ways that are painful to their minds and bodies and tell them that it’s for their own good.

Life is not a journey to the grave With the intention of arriving safely in a well-preserved body, But rather to skid in sideways Thoroughly used up, totally worn out, and loudly proclaiming: “Wow, what a ride!

We would prefer to say that such people cannot exist, that there aren't any," writes Solzhenitsyn. "To do evil a human being must first of all believe that what he's doing is good, or else that it's a well-considered act in conformity with natural law." This is the foundation of the Dream -- its adherents must not just believe in it but believe that it is just, believe that their possession of the Dream is the natural result of grit, honor, and good works. There is some passing acknowledgment of the bad old days, which, by the way, we're not so bad as to have any ongoing effect on our present. The mettle that it takes to look away from the horror of our prison system, from police forces transformed into armies, from the long war against the black body, is not forged overnight. This is the practiced habit of jabbing out one's eyes and forgetting the work of one's hands. To acknowledge these horrors means turning away from the brightly rendered version of your country as it has always declared itself and turning toward something murkier and unknown. It is still too difficult for most Americans to do this. But that is your work. It must be, if only to preserve the sanctity of your mind.

I know well that, at this hour, I could as easily forget your name as the food by which I live; nay, it were easier to forget the food, which only nourishes my body miserably, than your name which nourishes both body and soul, filling the one and the other with such sweetness that neither weariness nor fear of death is felt by me while memory preserves you to my mind. Thank, if the eyes could also enjoy their portion, in what condition I should find myself.

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming “Wow! What a Ride!” ~~ Hunter S. Thompson

I vow to ingest only items that preserve well-being, peace, and joy in my body and my consciousness... Practicing a diet is the essence of this precept. Wars and bombs are the products of our consciousness individually and collectively. Our collective consciousness has so much violence, fear, craving, and hatred in it, it can manifest in wars and bombs. The bombs are the product of our fear... Removing the bombs is not enough. Even if we could transport all the bombs to a distant planet, we would still not be safe, because the roots of the wars and the bombs are still intact in our collective consciousness. Transforming the toxins in our collective consciousness is the true way to uproot war (72-73).

Hey Kate, you coming to our show Friday night?" He leaned in close and touched my shoulder. "The guys would love to see you there." "Yes. Yes, the guys would indeed." Carter rolled his eyes and smirked. I held back my grin, well aware that he was laughing inwardly at the same thing I was. When Dean spoke of 'the guys,' he mostly meant himself. With a body like a Ken doll and hair like Meredith's McDreamy, I couldn't figure out for the life of me what he wanted with me.

I breathe in... The sights and smells Of this city I’ve come to know... So well I gaze... Across the turquoise ocean Where the waves Liberate my spirit... From its shell I breathe in... The brilliant sky line Where the birds Emerge shyly From the dappled sunshine I breathe in... The gently... Blowing winds That soothe me Like a mother, around her child I breathe in... The sounds of laughter Pure and pretty Like the golden-green butterfly I’m always after I breathe in... The closeness, I have always shared With people, Who almost knew me, Almost cared I breathe in... The comfort Of my home, The safe walls, The scents of childhood On the pillows I breathe in...the silence Of my own heart Aching with tenderness... With memories.. Of home I breathe... in... The fragrance Of love, and moist sand The one... His roses left... On both my hands And I just keep on breathing Every moment As much as I can Preserving it, in my body For the day It can’t So I breathe in.. Once again.. Feeling life's energy Fizzing through my cells Never knowing What awaits me Or what's going to happen to me.. Next I breathe in This moment... Knowing it's either life Or it's death I close my eyes, And breathe in Just believing in myself.

(He) had always thought that life's journey wasn't to get to your grave safely in a well-preserved body, but rather to tumble in, wrecked, shouting, What a ride!

Life’s journey is not to arrive at the grave safely, in a well preserved body, but rather to skid in sideways, totally worn out, shouting ‘Holy shit, what a ride!

There are six canons of conservative thought: 1) Belief in a transcendent order, or body of natural law, which rules society as well as conscience. Political problems, at bottom, are religious and moral problems. A narrow rationality, what Coleridge called the Understanding, cannot of itself satisfy human needs. "Every Tory is a realist," says Keith Feiling: "he knows that there are great forces in heaven and earth that man's philosophy cannot plumb or fathom." True politics is the art of apprehending and applying the Justice which ought to prevail in a community of souls. 2) Affection for the proliferating variety and mystery of human existence, as opposed to the narrowing uniformity, egalitarianism, and utilitarian aims of most radical systems; conservatives resist what Robert Graves calls "Logicalism" in society. This prejudice has been called "the conservatism of enjoyment"--a sense that life is worth living, according to Walter Bagehot "the proper source of an animated Conservatism." 3) Conviction that civilized society requires orders and classes, as against the notion of a "classless society." With reason, conservatives have been called "the party of order." If natural distinctions are effaced among men, oligarchs fill the vacuum. Ultimate equality in the judgment of God, and equality before courts of law, are recognized by conservatives; but equality of condition, they think, means equality in servitude and boredom. 4) Persuasion that freedom and property are closely linked: separate property from private possession, and Leviathan becomes master of all. Economic levelling, they maintain, is not economic progress. 5) Faith in prescription and distrust of "sophisters, calculators, and economists" who would reconstruct society upon abstract designs. Custom, convention, and old prescription are checks both upon man's anarchic impulse and upon the innovator's lust for power. 6) Recognition that change may not be salutary reform: hasty innovation may be a devouring conflagration, rather than a torch of progress. Society must alter, for prudent change is the means of social preservation; but a statesman must take Providence into his calculations, and a statesman's chief virtue, according to Plato and Burke, is prudence.

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.

5. Aware of the suffering caused by unmindful consumption, I vow to cultivate good health, both physical and mental, for myself, my family, and my society by practicing mindful eating, drinking, and consuming. I vow to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I will work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

No one spotted anything wrong with the pilot’s ID?” Mr Brown stepped closer and studied the corpse. “Interesting. Same modus as they used with Ms Hollister?” He stepped back to gain perspective and looked round. “Have forensics examined her?” “Yes, sir. Confirmed the use of a needle dart. They say it is difficult to put a time of death on her because the killer used a body coolant to drop the temperature and preserve it. One other thing, sir. Someone took a skin peel from her hands, and they made a face mould and took hair from her head.” “Professional then.” Mr Brown paused. “Very well, I’ll talk to the head of forensics. Inform next of kin and prepare a media release.” He ran a check. “If whoever killed her piloted the last shuttle to the surface and used her ID and passed the DNA check, that means the murderer is now on Mars.” Turning to go, he ordered, “Hold the next of kin and media release until I say otherwise. I don’t want anyone to know we’ve found her.”  

Life is not a journey to the grave with the intention of arriving safely in a pretty and well-preserved body. But rather, to skid in broadside, thoroughly used up, totally worn out, and loudly proclaiming .... WoW, what a ride.

Life should NOT be a journey to the grave with the intention of arriving safely in an attractive and well preserved body, but rather to skid in sideways, body thoroughly used up, totally worn out, screaming, “WOO HOO What a Ride!

In Asia, we say that there are three sources of energy--sexual, breath, and spirit...You need to know how to reestablish the balance, or you may act irresponsibly. According to Taoism and buddhism, there are practices to help reestablish that balance, such as meditation or martial arts. You can learn the ways to channel your sexual energy into deep realizations in the domains of art and meditation. The second source of energy is khi, breath energy. Life can be described as a process of burning. In order to burn, every cell in our body needs nutrition and oxygen...Some people cultivate their khi by refraining from smoking and talking, or by practicing conscious breathing after talking a lot...The third soruce of energy is than, spirit energy. When you don't sleep at night, you lose some of this kind of energy. Your nervous system becomes exhausted and you cannot sutdy or practice meditation well, or make good decisions. You don't have a clear mind because of lack of sleep or from worrying too much. Worry and anxiety drain this source of energy. So don't worry. Don't stay up too late. Keep your nervous system healthy. Prevent anxiety. These kinds of practices cultivate the third source of energy. You need this source of energy to practice meditation well. A spritual breakthrough requires the power of your spirit energy, which comes about through concentration and knowing how to preserve this source of energy. When you have strong spirit energy, you only have to focus it on an object, and you will have a breakthrough. If you don't have than, the light of your concentration will not shine brightly, because the light emitted is very weak," (35-36).

I know well that, at this hour, I could as easily forget your name as the food by which I live by; nay, it were easier to forget the food, which only nourishes by body miserably, than your name, which nourishes both body and soul, filling the one and the other with such sweetness that neither weariness nor fear of death is felt by me while memory preserves you to my mind. Think, if the eyes could also enjoy their portion, in what condition I should find myself.

1 One went to the door of the Beloved and knocked. A voice asked: “Who is there?” He answered: “It is I.” The voice said: “There is no room here for me and thee.” The door was shut. After a year of solitude and deprivation this man returned to the door of the Beloved. He knocked. A voice from within asked: “Who is there?” The man said: “It is Thou.” The door was opened for him. 2 The minute I heard my first love story, I started looking for you, not knowing how blind that was. Lovers don’t finally meet somewhere, they’re in each other all along. 3 Love is from the infinite, and will remain until eternity. The seeker of love escapes the chains of birth and death. Tomorrow, when resurrection comes, The heart that is not in love will fail the test. 4 When your chest is free of your limiting ego, Then you will see the ageless Beloved. You can not see yourself without a mirror; Look at the Beloved, He is the brightest mirror. 5 Your love lifts my soul from the body to the sky And you lift me up out of the two worlds. I want your sun to reach my raindrops, So your heat can raise my soul upward like a cloud. 6 There is a candle in the heart of man, waiting to be kindled. In separation from the Friend, there is a cut waiting to be stitched. O, you who are ignorant of endurance and the burning fire of love– Love comes of its own free will, it can’t be learned in any school. 7 There are two kinds of intelligence: one acquired, as a child in school memorizes facts and concepts from books and from what the teacher says, collecting information from the traditional sciences as well as from the new sciences. With such intelligence you rise in the world. You get ranked ahead or behind others in regard to your competence in retaining information. You stroll with this intelligence in and out of fields of knowledge, getting always more marks on your preserving tablets. There is another kind of tablet, one already completed and preserved inside you. A spring overflowing its springbox. A freshness in the center of the chest. This other intelligence does not turn yellow or stagnate. It’s fluid, and it doesn’t move from outside to inside through conduits of plumbing-learning. This second knowing is a fountainhead from within you, moving out.

There are many things that I should say to you all now. Perhaps I should speak of loyalty, honour and friendship. Maybe even mention love, that fickle mistress that rules all our hearts. But I shall not. Instead I choose to offer you words that I hope convey the depth of my profound philosophy on the meaning of life. Life. Ah, my friends, yes. Life is a journey. I know now that the aim of that mystical venture is not to arrive at our respective pyres in a well preserved body but rather to career in wildly, presenting a body ravaged by a life that has been lived to the full, shouting the words, "Damn! That was fun! Can I do it again?" Samson. Eternal Winter.

It is the custom on the stage: in all good, murderous melodramas: to present the tragic and the comic scenes, in as regular alternation, as the layers of red and white in a side of streaky, well-cured bacon. The hero sinks upon his straw bed, weighed down by fetters and misfortunes; and, in the next scene, his faithful but unconscious squire regales the audience with a comic song. We behold, with throbbing bosoms, the heroine in the grasp of a proud and ruthless baron: her virtue and her life alike in danger; drawing forth a dagger to preserve the one at the cost of the other; and, just as our expectations are wrought up to the highest pitch, a whistle is heard: and we are straightway transported to the great hall of the castle: where a grey-headed seneschal sings a funny chorus with a funnier body of vassals, who are free of all sorts of places from church vaults to palaces, and roam about in company, carolling perpetually. Such changes appear absurd; but they are not so unnatural as they would seem at first sight. The transitions in real life from well-spread boards to death-beds, and from mourning weeds to holiday garments, are not a whit less startling; only, there, we are busy actors, instead of passive lookers-on; which makes a vast difference. The actors in the mimic life of the theatre, are blind to violent transitions and abrupt impulses of passion or feeling, which, presented before the eyes of mere spectators, are at once condemned as outrageous and preposterous.

Brace yourselves, girls: Soda is liquid Satan. It is the devil. It is garbage. There is nothing in soda that should be put into your body. For starters, soda’s high levels of phosphorous can increase calcium loss from the body, as can its sodium and caffeine. [Cousens, Conscious Eating, 475] You know what this means—bone loss, which may lead to osteoporosis. And the last time we checked, sugar, found in soda by the boatload, does not make you skinny! Now don’t go patting yourself on the back if you drink diet soda. That stuff is even worse. Aspartame (an ingredient commonly found in diet sodas and other sugar-free foods) has been blamed for a slew of scary maladies, like arthritis, birth defects, fibromyalgia, Alzheimer’s, lupus, multiple sclerosis, and diabetes.2 When methyl alcohol, a component of aspartame, enters your body, it turns into formaldehyde. Formaldehyde is toxic and carcinogenic (cancer-causing). 3 Laboratory scientists use formaldehyde as a disinfectant or preservative. They don’t fucking drink it. Perhaps you have a lumpy ass because you are preserving your fat cells with diet soda. The Food and Drug Administration (FDA) has received more complaints about aspartame than any other ingredient to date.4 Want more bad news? When aspartame is paired with carbs, it causes your brain to slow down its production of serotonin.5 A healthy level of serotonin is needed to be happy and well balanced. So drinking soda can make you fat, sick, and unhappy.

For instance, in one play the palace of Lord Hosokawa, in which was preserved the celebrated painting of Dharuma by Sesson, suddenly takes fire through the negligence of the samurai in charge. Resolved at all hazards to rescue the precious painting, he rushes into the burning building and seizes the kakemono, only to find all means of exit cut off by the flames. Thinking only of the picture, he slashes open his body with his sword, wraps his torn sleeve about the Sesson and plunges it into the gaping wound. The fire is at last extinguished. Among the smoking embers is found a half- consumed corpse, within which reposes the treasure uninjured by the fire. Horrible as such tales are, they illustrate the great value that we set upon a masterpiece, as well as the devotion of a trusted samurai.

My father preached that the arts of a gentleman were not only timeless but necessary. Chess would teach me strategy, fencing would teach me human nature and self-preservation, and dancing would teach me my body. All necessary for a well-rounded person.

The point of the prey being paralysed rather than killed, by the way, is that they don't decay but are eaten alive and are therefore fresh. It was macabre habit, in the related Ichneumon wasp, that provoked Darwin to write: 'I cannot persuade myself that a beneficent and omnipotent god would have designedly created the Ich-neumonidae with the express intention of their feeding within the living bodies of caterpillars...' He might as well have used the example of a french chef boiling lobsters alive to preserve their flavor.

Life should not be a journey to the grave with the intention of arriving safely in an attractive, well-preserved body, but rather to skid in sideways, chocolate in one hand, wine in the other, body thoroughly used up, totally worn out and screaming, ‘Woo-hoo! What a ride.

To do evil a human being must first of all believe that what he’s doing is good, or else that it’s a well-considered act in conformity with natural law.’ This is the foundation of the Dream--its adherents must not just believe in it but believe that it is just, believe that their possession of the Dream is the natural result of grit, honor, and good works. There is some passing acknowledgment of the bad old days, which, by the way, were not so bad as to have any ongoing effect on our present. The mettle that it takes to look away from the horror of our prison system, from police forces transformed into armies, from the long war against the black body, is not forged overnight. This is the practiced habit of jabbing out one’s eyes and forgetting the work of one’s hands. To acknowledge these horrors means turning away from the brightly rendered version of your country as it has always declared itself and turning toward something murkier and unknown. Its is still too difficult for most Americans to do this. But that is your work. It must be, if only to preserve the sanctity of your mind.

Hunter S. Thompson said: ‘Life should not be a journey to the grave with the intention of arriving safely in a pretty and well-preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming “Wow!” What a Ride!

After that I went to Sydney and talked profitlessly with seamen and members of the vice-admiralty court. I saw the Alert, now sold and in commercial use, at Circular Quay in Sydney Cove, but gained nothing from its non-committal bulk. The crouching image with its cuttlefish head, dragon body, scaly wings, and hieroglyphed pedestal, was preserved in the Museum at Hyde Park; and I studied it long and well, finding it a thing of balefully exquisite workmanship, and with the same utter mystery, terrible antiquity, and unearthly strangeness of material which I had noted in Legrasse’s smaller specimen. Geologists,

All at once we were swimming in cobalt fire, every kick and stroke igniting the tempests of plankton swirling around us. I laughed, the sound rupturing the quiet, windless night, and then Willie joined me as well. We dunked our heads under the blazing sea and came up again, spluttering fire from our lips. Rivulets of blue flames streamed down Willie’s hair, his face. I touched my own cheek, felt it glowing; I scooped up handfuls of the sea, marvelling at the fire-snakes writhing down my arms. We grinned at each other with stupid, childlike glee. Our naked bodies were visible in the water, but what was there to be embarrassed about? We were nothing more than two insects preserved in amber, after all. Whenever the fire dimmed, we would scissor our legs and swing our arms, stoking the watery furnace. ‘If we flapped our limbs hard and fast and long enough,’ I said to Willie, ‘do you think we could light up the entire ocean?

Coolidge noted, they preserved “teaching,” which after all amounted to “leading,” and had given it the “same safeguards and guaranties as freedom and equality.” The state’s constitution had insisted, he pointed out, that “wisdom and knowledge, as well as virtue, diffused generally among the body of the people, are necessary for the preservation of their rights and liberties.”46 In those “days of reverence and of applied reverence,” the alumni of Harvard – John Adams and Bowdoin chief among them – “knew that freedom was the fruit of knowledge

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.   “It was, in all,” writes McCullough, “a declaration of Adams’s faith in education as the bulwark of the good society, the old abiding faith of his Puritan forebears.

I sense a dark foreboding in man’s separation from his body, as if it heralded the severing of man’s direct link to nature’s laws. This is not a minor issue: it’s about whether man is a human being or a machine. This question is related to even more profound matters — in fact, the most serious matters of all. The most crucial question regarding every human action in this era is how much strain it exercises on nature: the choice is between growth and preservation. This increasing lack of physical exercise does not bode well. The replacement of muscle power with industrial energy means, of course, a great increase of burden, the fiasco of all fiascos.

But that day it was raining, and since they couldn't very well sit on the rooftop in the rain to watch the flotilla parade, they stayed in the little room that led to the roof. It had just one tiny window through which the gray light of day filtered in. They sat on the floor, and Lorenzo's senses were aroused by the sound of the rain falling outside, the musky smell of his own body, and the fragrant scent of Caterina's hair. A single blonde strand wound down her slim neck. They kissed, taking off their rain-washed summer clothes so that their bodies pressed, naked, against one another. Long, delicate lovemaking. Caresses, kisses, shivers, and sighs of delight. Lorenzo would have gladly spend the rest of his life preserved in that single moment, as if in amber, abandoning reality to live in the memory of that one single day.

The Fifth Mindfulness Training Aware of the suffering caused by unmindful consumption, I am committed to cultivating good health, both physical and mental, for myself, my family, and my society, by practicing mindful eating, drinking, and consuming. I am committed to ingest only items that preserve peace, well-being, and joy in my body, in my consciousness, and in the collective body and consciousness of my family and society. I am determined not to use alcohol or any other intoxicant or to ingest foods or other items that contain toxins, such as certain TV programs, magazines, books, films, and conversations. I am aware that to damage my body or my consciousness with these poisons is to betray my ancestors, my parents, my society, and future generations. I shall work to transform violence, fear, anger, and confusion in myself and in society by practicing a diet for myself and for society. I understand that a proper diet is crucial for self-transformation and for the transformation of society.

Wisdom and knowledge, as well as virtue, diffused generally among the body of the people being necessary for the preservation of their rights and liberties; and as these depend on spreading the opportunities and advantages of education in various parts of the country, and among the different orders of the people, it shall be the duty of legislators and magistrates in all future periods of this commonwealth to cherish the interests of literature and the sciences, and all seminaries of them, especially the university at Cambridge, public schools, and grammar schools in the towns; to encourage private societies and public institutions, rewards and immunities, for the promotion of agriculture, arts, sciences, commerce, trades, manufactures, and a natural history of the country; to countenance and inculcate the principles of humanity and general benevolence, public and private charity, industry and frugality, honesty and punctuality in their dealings, sincerity, good humor, and all social affections, and generous sentiments among the people.

The men who had inhabited prehistoric Egypt, who had carved the Sphinx and founded the world‘s oldest civilization, were men who had made their exodus from Atlantis to settle on this strip of land that bordered the Nile. And they had left before their ill-fated continent sank to the bottom of the Atlantic Ocean, a catastrophe which had drained the Sahara and turned it into a desert. The shells which to-day litter the surface of the Sahara in places, as well as the fossil fish which are found among its sands, prove that it was once covered by the waters of a vast ocean. It was a tremendous and astonishing thought that the Sphinx provided a solid, visible and enduring link between the people of to-day and the people of a lost world, the unknown Atlanteans. This great symbol has lost its meaning for the modern world, for whom it is now but an object of local curiosity. What did it mean to the Atlanteans? We must look for some hint of an answer in the few remnants of culture still surviving from peoples whose own histories claimed Atlantean origin. We must probe behind the degenerate rituals of races like the Incas and the Mayas, mounting to the purer worship of their distant ancestors, and we shall find that the loftiest object of their worship was Light, represented by the Sun. Hence they build pyramidal Temples of the Sun throughout ancient America. Such temples were either variants or slightly distorted copies of similar temples which had existed in Atlantis. After Plato went to Egypt and settled for a while in the ancient School of Heliopolis, where he lived and studied during thirteen years, the priest-teachers, usually very guarded with foreigners, favoured the earnest young Greek enquirer with information drawn from their well-preserved secret records. Among other things they told him that a great flat-topped pyramid had stood in the centre of the island of Atlantis, and that on this top there had been build the chief temple of the continent – a sun temple. […] The Sphinx was the revered emblem in stone of a race which looked upon Light as the nearest thing to God in this dense material world. Light is the subtlest, most intangible of things which man can register by means of one of his five senses. It is the most ethereal kind of matter which he knows. It is the most ethereal element science can handle, and even the various kind of invisible rays are but variants of light which vibrate beyond the power of our retinas to grasp. So in the Book of Genesis the first created element was Light, without which nothing else could be created. „The Spirit of God moved upon the face of the Deep,“ wrote Egyptian-trained Moses. „And God said, Let there be Light: and there was Light.“ Not only that, it is also a perfect symbol of that heavenly Light which dawns within the deep places of man‘s soul when he yields heart and mind to God; it is a magnificent memorial to that divine illumination which awaits him secretly even amid the blackest despairs. Man, in turning instinctively to the face and presence of the Sun, turns to the body of his Creator. And from the sun, light is born: from the sun it comes streaming into our world. Without the sun we should remain perpetually in horrible darkness; crops would not grow: mankind would starve, die, and disappear from the face of this planet. If this reverence for Light and for its agent, the sun, was the central tenet of Atlantean religion, so also was it the central tenet of early Egyptian religion. Ra, the sun-god, was first, the father and creator of all the other gods, the Maker of all things, the One, the self-born [...] If the Sphinx were connected with this religion of Light, it would surely have some relationship with the sun.

Keep a clear conscience. Contentment is the manna that is laid up in the ark of a good conscience: O take heed of indulging any sin! it is as natural for guilt to breed disquiet, as for putrid matter to breed vermin. Sin lies as Jonah in the ship, it raiseth a tempest. If dust or motes be gotten into the eye, they make the eye water, and cause a soreness in it; if the eye be clear, then it is free from that soreness; if sin be gotten into the conscience, which is as the eye of the soul, then grief and disquiet breed there; but keep the eye of conscience clear, and all is well. What Solomon saith of a good stomach, I may say of a good conscience, "to the hungry soul every bitter thing is sweet:"Pr. 27. 7 so to a good conscience every bitter thing is sweet; it can pick contentment out of the cross. A good conscience turns the waters of Marah into wine. Would you have a quiet heart? Get a smiling conscience. I wonder not to hear Paul say he was in every state content, when he could make that triumph, "I have lived in all good conscience to this day." When once a man's reckonings are clear, it must needs let in abundance of contentment into the heart. Good conscience can suck contentment out of the bitterest drug, under slanders; "our rejoicing is this, the testimony of our conscience."2 Cor. 1. 12 In case of imprisonment, Paul had his prison songs, and could play the sweet lessons of contentment, when his feet were in the stocks.Ac. 16. 25 Augustine calls it "the paradise of a good conscience;" and if it be so, then in prison we may be in paradise. When the times are troublesome, a good conscience makes a calm. If conscience be clear, what though the days be cloudy? is it not a contentment to have a friend always by to speak a good word for us? Such a friend is conscience. A good conscience, as David's harp, drives away the evil spirit of discontent. When thoughts begin to arise, and the heart is disquieted, conscience saith to a man, as the king did to Nehemiah, "why is thy countenance sad?" so saith conscience, hast not thou the seed of God in thee? art not thou an heir of the promise? hast not thou a treasure that thou canst never be plundered of? why is thy countenance sad? O keep conscience clear, and you shall never want contentment! For a man to keep the pipes of his body, the veins and arteries, free from colds and obstructions, is the best way to maintain health: so, to keep conscience clear, and to preserve it from the obstructions of guilt, is the best way to maintain contentment. First, conscience is pure, and then peaceable.

Berossos compiled his History from the temple archives of Babylon (reputed to have contained "public records" that had been preserved for "over 150,000 years"). He has passed on to us a description of Oannes as a "monster," or a "creature." However, what Berossos has to say is surely more suggestive of a man wearing some sort of fish-costume--in short, some sort of disguise. The monster, Berossos tells us: "had the whole body of a fish, but underneath and attached to the head of the fish there was another head, human, and joined to the tail of the fish, feet like those of a man, and it had a human voice ... At the end of the day, this monster, Oannes, went back to the sea and spent the night. It was amphibious, able to live both on land and in the sea ... Later, other monsters similar to Oannes appeared." Bearing in mind that the curious containers carried by Oannes and the Apkallu sages are also depicted on one of the megalithic pillars at Göbekli Tepe (and [...] as far afield as ancient Mexico as well), what are we to make of all this? The mystery deepends when we follow the Mesopotamian traditions further. In summary, Oannes and the brotherhood of Apkallu sages are depicted as tutoring mankind for many thousands of years. It is during this long passage of time that the five antediluvian cities arise, the centers of a great civilization, and that kingship is "lowered from heaven." Prior to the first appearance of Oannes, Berossos says, the people of Mesopotamia 'lived in a lawless manner, like the beasts of a field.

Every time the cataclysmic concept has come to life, the 'beast' has been stoned, burned at the stake, beaten to a pulp, and buried with a vengeance; but the corpse simply won't stay dead. Each time, it raises the lid of its coffin and says in sepulchral tones: 'You will die before I.' The latest of the challengers is Prof. Frank C. Hibben, who in his book, 'The Lost Americans,' said: 'This was no ordinary extinction of a vague geological period which fizzled to an uncertain end. This death was catastrophic and all inclusive. [...] What caused the death of forty million animals. [...] The 'corpus delicti' in this mystery may be found almost anywhere. [...] Their bones lie bleaching in the sands of Florida and in the gravels of New Jersey. They weather out of the dry terraces of Texas and protrude from the sticky ooze of the tar pits off Wilshire Boulevard in Los Angeles. [...] The bodies of the victims are everywhere. [...] We find literally thousands together [...] young and old, foal with dam, calf with cow. [...] The muck pits of Alaska are filled with evidence of universal death [...] a picture of quick extinction. [...] Any argument as to the cause [...] must apply to North America, Siberia, and Europe as well.' '[...] Mamooth and bison were torn and twisted as though by a cosmic hand in a godly rage.' '[...] In many places the Alaskan muck blanket is packed with animal bones and debris in trainload lots [...] mammoth, mastodon [...] bison, horses, wolves, bears, and lions. [...] A faunal population [...] in the middle of some cataclysmic catastrophe [...] was suddenly frozen [...] in a grim charade.' Fantastic winds; volcanic burning; inundation and burial in muck; preservation by deep-freeze. 'Any good solution to a consuming mystery must answer all of the facts,' challenges Hibben.

Last Night My Soul Cried O Exalted Sphere Of Heaven Last night my soul cried, “O exalted sphere of Heaven, you hang indeed inverted, with flames in your belly. “Without sin and crime, eternally revolving upon your body in its complaining is the indigo of mourning; “Now happy, now unhappy, like Abraham in the fire; at once king and beggar like Ebrahim-e Adham. “In your form you are terrifying, yet your state is full of anguish: you turn round like a millstone and writhe like a snake.” Heaven the blessed replied, “How should I not fear that one who makes the Paradise of the world as Hell? “In his hand earth is as wax, he makes it Zangi and Rumi , he makes it falcon and owl, he makes it sugar and poison. “He is hidden, friend, and has set us forth thus patent so that he may become concealed. “How should the ocean of the world be concealed under straws? The straws have been set adancing, the waves tumbling up and down’ “Your body is like the land floating on the waters of the soul; your soul is veiled in the body alike in wedding feast or sorrow. “In the veil you are a new bride, hot-tempered and obstinate; he is railing sweetly at the good and the bad of the world. “Through him the earth is a green meadow, the heavens are unresting; on every side through him a fortunate one pardoned and preserved. “Reason a seeker of certainty through him, patience a seeker of help through him, love seeing the unseen through him, earth taking the form of Adam through him. “Air seeking and searching, water hand-washing, we Messiah-like speaking, earth Mary-like silent. “Behold the sea with its billows circling round the earthy ship; behold Kaabas and Meccas at the bottom of this well of Zamzam!” The king says, “Be silent, do not cast yourself into the well, for you do not know how to make a bucket and a rope out of my withered stumps.

Again she heard that crackling hiss, and her nose filled with the smell of burning sugar. It was stronger this time, a sweet, dense cloud of perfume. Suddenly, she was back at the Menagerie, a thick hand grasping her wrist, demanding. Inej had gotten good at anticipating when a memory might seize her, bracing for it, but this time she wasn’t prepared. It came at her, more insistent than the wind on the wire, sending her mind sprawling. Though he smelled of vanilla, beneath it, she could smell garlic. She felt the slither of silk all around her as if the bed itself were a living thing. Inej didn’t remember all of them. As the nights at the Menagerie had strung together, she had become better at numbing herself, vanishing so completely that she almost didn’t care what was done to the body she left behind. She learned that the men who came to the house never looked too closely, never asked too many questions. They wanted an illusion, and they were willing to ignore anything to preserve that illusion. Tears, of course, were forbidden. She had cried the first night. Tante Heleen had used the switch on her, then the cane, then choked her until she’d passed out. The next time, Inej’s fear was greater than her sorrow. She learned to smile, to whisper, to arch her back and make the sounds Tante Heleen’s customers required. She still wept, but the tears were never shed. They filled the empty place inside her, a well of sadness where, each night, she sank like a stone. The Menagerie was one of the most expensive pleasure houses in the Barrel, but its customers were no kinder than those who frequented the dollar houses and alley girls. In some ways, Inej came to understand, they were worse. When a man spends that much coin, said the Kaelish girl, Caera, he thinks he’s earned the right to do whatever he wants. There were young men, old men, handsome men, ugly men. There was the man who cried and struck her when he could not perform. The man who wanted her to pretend it was their wedding night and tell him that she loved him. The man with sharp teeth like a kitten who had bitten at her breasts until she’d bled. Tante Heleen added the price of the blood-speckled sheets and the days of work Inej missed to her indenture. But he hadn’t been the worst.

If it will reassure you that I’m not a coward, I suppose I could rearrange his face.” Quietly he added, “The music has ended,” and for the first time Elizabeth realized they were no longer waltzing but were only swaying lightly together. With no other excuse to stand in his arms, Elizabeth tried to ignore her disappointment and step back, but just then the musicians began another melody, and their bodies began to move together in perfect time to the music. “Since I’ve already deprived you of your escort for the outing to the village tomorrow,” he said after a minute, “would you consider an alternative?” Her heart soared, because she thought he was going to offer to escort her himself. Again he read her thoughts, but his words were dampening. “I cannot escort you there,” he said flatly. Her smile faded. “Why not?” “Don’t be a henwit. Being seen in my company is hardly the sort of thing to enhance a debutante’s reputation.” Her mind whirled, trying to tally some sort of balance sheet that would disprove his claim. After all, he was a favorite of the Duke of Hammund’s…but while the duke was considered a great matrimonial prize, his reputation as a libertine and rake made mamas fear him as much as they coveted him as a son-in-law. On the other hand, Charise Dumont was considered perfectly respectable by the ton, and so this country gathering was above reproach. Except it wasn’t, according to Lord Howard. “Is that why you refused to dance with me when I asked you to earlier?” “That was part of the reason.” “What was the rest of it?” she asked curiously. His chuckle was grim. “Call it a well-developed instinct for self-preservation.” “What?” “Your eyes are more lethal than dueling pistols, my sweet,” he said wryly. “They could make a saint forget his goal.” Elizabeth had heard many flowery praises sung to her beauty, and she endured them with polite disinterest, but Ian’s blunt, almost reluctant flattery made her chuckle. Later she would realize that at this moment she had made her greatest mistake of all-she had been lulled into regarding him as an equal, a gently bred person whom she could trust, even relax with. “What sort of alternative were you going to suggest for tomorrow?” “Luncheon,” he said. “Somewhere private where we can talk, and where we won’t be seen together.” A cozy picnic luncheon for two was definitely not on Lucinda’s list of acceptable pastimes for London debutantes, but even so, Elizabeth was reluctant to refuse. “Outdoors…by the lake?” she speculated aloud, trying to justify the idea by making it public. “I think it’s going to rain tomorrow, and besides, we’d risk being seen together there.” “Then where?” “In the woods. I’ll meet you at the woodcutter’s cottage at the south end of the property near the stream at eleven. There's a path that leads to it two miles from the gate-off the main road." Elizabeth was too alarmed by such a prospect to stop to wonder how and when Ian Thornton had become so familiar with Charise's property and all its secluded haunts. "Absolutely not," she said in a shaky, breathless voice. Even she was not naïve enough to consider being alone with a man in a cottage, and she was terribly disappointed that he'd suggested it. Gentlemen didn't make such suggestions, and well-bred ladies never accepted them. Lucinda's warnings about such things had been eloquent and, Elizabeth felt, sensible.

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming "Wow! What a Ride!

Life should not be a journey to the grave,” said Hunter S. Thompson, “with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming, ‘Wow! What a ride!’” Don’t take this the wrong way. It doesn’t mean to abuse yourself; it means to use up your time wisely—explore, create, and get what you want to get done in life done.

Life should not be a journey to the grave with the intention of arriving safely in an attractive and well-preserved body, but rather to skid in sideways, champagne in one hand, strawberries in the other, body thoroughly used up, totally worn out, and screaming…woo hoo, what a ride!

Life should NOT be a journey to the grave with the intention of arriving safely in an attractive and well preserved body, but rather to skid in sideways, Chardonnay in one hand – chocolate in the other – body thoroughly used up, totally worn out, and screaming, “WOO HOO, What a Ride!

Life is not a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside, thoroughly used up, totally worn out, and proclaiming, ‘Wow, what a ride!!

The less chemicals, preservatives, and artificial additives that you put on and inside your body, the healthier you’re going to be and the less risk you have for getting sick.

Line 10: The fact that the inhabitants of the Netherworld are said to be clad in feather garments is perhaps due to the belief that after death, a person's soul turned into a spirit or a ghost, whose nature was wind-like, as well as bird-like. The Mesopotamians believed in the body (*pagru*) and the soul. the latter being referred to by two words: GIDIM = *et.emmu*, meaning "spirit of the dead," "ghost;" and AN.ZAG.GAR(.RA)/LIL2 = *zaqi_qu*/*ziqi_qu*, meaning "soul," "ghost," "phantom." Living beings (humans and animals) also had ZI (*napis\/tu*) "life, vigor, breath," which was associated with the throat or neck. As breath and coming from one's throat, ZI was understood as moving air, i.e., wind-like. ZI (*napis\/tu*) was the animating life force, which could be shortened or prolonged. For instance...Inanna grants "long life (zi-su\-ud-g~a/l) under him (=the king) in the palace. At one's death, when the soul/spirit released itself from the body, both *et.emmu* and *zaqi_qu*/*ziqi_qu* descended to the Netherworld, but when the body ceased to exist, so did the *et.emmu*, leaving only the *zaqi_gu*. Those souls that were denied access to the Netherworld for whatever reason, such as improper buriel or violent or premature death, roamed as harmful ghosts. Those souls who had attained peace were occasionally allowed to visit their families, to offer help or give instructions to their still living relatives. As it was only the *et.emmu* that was able to have influence on the affairs of the living relatives, special care was taken to preserve the remains of the familial dead. According to CAD [The Assyrian Dictionary of the University of Chicago] the Sumerian equivalent of *zaqi_qu*/*ziqi_qu* was li/l, which referred to a "phantom," "ghost," "haunting spirit" as in lu/-li/l-la/ [or] *lilu^* or in ki-sikil-li/l - la/ {or] *lili_tu*. the usual translation for the word li/l, however, is "wind," and li/l is equated with the word *s\/a_ru* (wind) in lexical lists. As the lexical lists equate wind (*s\/a_ru* and ghost (*zaqi_qu*) their association with each other cannot be unfounded. Moreover, *zaqi_qu* derives from the same root as the verb *za^qu*, "to blow," and the noun *zi_qu*, "breeze." According to J. Scurlock, *zaqi_qu* is a sexless, wind-like emanation, probably a bird-like phantom, able to fly through small apertures, and as such, became associated with dreaming, as it was able to leave the sleeping body. The wind-like appearance of the soul is also attested in the Gilgamesh Epic XII 83-84, where Enkidu is able to ascend from the Netherworld through a hole in the ground: "[Gilgamesh] opened a hole in the Netherworld, the *utukku* (ghost) of Enkidu came forthfrom the underworld as a *zaqi_qu." The soul's bird-like appearance is referred to in Tablet VII 183-184, where Enkidu visits the Netherworld in a dream. Prior to his descent, he is changed into a dove, and his hands are changed into wings. - State Archives of Assyria Cuneiform Texts Volume VI: The Neo-Assyrian Myth of Istar's Descent and Resurrection {In this quote I haven't been able to copy some words exactly. I've put Assyrian words( normally in italics) between *asterisks*. The names of signs in Sumerian cuneiform (wedge-shaped writing) are normally in CAPITALS with a number slightly below the line after it if there's more than one reading for that sign. Assyriologists use marks above or below individual letters to aid pronunciation- I've put whatever I can do similar after the letter. E.g. *et.emmu" normally has the dot under the "t" to indicate a sibilant or buzzy sound, so it sounds something like "etzzemmoo." *zaqi_qu* normally has the line (macron) over the "i" to indicate a long vowel, so it sounds like "zaqeeqoo." *napis\/tu* normally has a small "v" over the s to make a sh sound, ="napishtu".}

closet serial-killer.” “No way! He’s a total sweetheart. You’re going to love him. In addition to being Grayson’s best man, he’s also so sexy...” “No,” I say firmly. “Carmen, do you hear me? I swear to God. If you set me up with someone, I’m not coming. I am not in the mood for this garbage.” “But... Helen. You have to come. I told Daddy that you were coming, and he already bought your favorite red velvet cupcakes.” Carmen sighs. “I didn’t want to tell you this, but Dad hasn’t been doing so well lately. He had a minor heart attack...” “A heart attack?” I repeat dumbly. Remembering my mother’s death, my entire body is seized by a panic. “Is he... is he okay?” “Sure. He’s fine, but he’ll be better if you get your cute butt down here!” I shove my forehead into the upholstery of the backseat. “Carm, are you lying to manipulate me?” “No way, honey. I’m just reminding you of your responsibility to your family,” Carmen says innocently. “And part of that responsibility is to date Brad!” I gnash my teeth together angrily. An idea suddenly strikes me. It’s horrible, but it just might work. I glance toward the front seats where the two doctors are sitting, and I bite my lip as a smile begins to transform my features. “No,” Liam whispers. “Whatever you’re planning, don’t do it!” I have to ignore him for the sake of self-preservation.

Every right is married to a duty; every freedom owns a corresponding responsibility; and there cannot be genuine freedom unless there is also genuine order in the moral realm and the social realm. Order, in the moral realm, is the realization of a body of transcendent values—indeed a hierarchy of values—which give purpose to existence and motive to conduct. Order, in society, is the harmonious arrangement of classes and functions which guards justice and gives willing consent to law and insurers that we all shall be safe together. Although there cannot be freedom without order, in some sense there is always a conflict between the claims of order and the claims of freedom. We often express this conflict is the competition between the desire for liberty and the desire for security. Although modern technological revolution and modern mass–democracy have made this struggle more intense, there is nothing new about it in essence. President Washington remarked that ‘individuals entering into a society must give up a share of their liberty to preserve the rest.’ But doctrinaires of one ideology or another, in our time, continue to cry out for absolute security, absolute order, or for absolute freedom, power to assert the ego in defiance of all convention. At the moment, this fanatic debate may be particularly well discerned in the intemperate argument over academic freedom. I feel that in asserting freedom as an absolute, somehow divorced from order, we are repudiating our historical legacy of freedom and exposing ourselves to the danger of absolutism, whether that absolutism be what Tocqueville called ‘democratic despotism’ or what recently existed in Germany and now exists in Russia. ‘To begin with unlimited freedom,’ Dostoevski rights in The Devils, ‘is to end without on limited despotism.

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

I came to see the streets and the schools as arms of the same beast. One enjoyed the official power of the state while the other enjoyed its implicit sanction. But fear and violence were the weaponry of both. Fail in the streets and the crews would catch you slipping and take your body. Fail in the schools and you would be suspended and sent back to those same streets, where they would take your body. And I began to see these two arms in relation—those who failed in the schools justified their destruction in the streets. The society could say, “He should have stayed in school,” and then wash its hands of him. It does not matter that the “intentions” of individual educators were noble. Forget about intentions. What any institution, or its agents, “intend” for you is secondary. Our world is physical. Learn to play defense—ignore the head and keep your eyes on the body. Very few Americans will directly proclaim that they are in favor of black people being left to the streets. But a very large number of Americans will do all they can to preserve the Dream. No one directly proclaimed that schools were designed to sanctify failure and destruction. But a great number of educators spoke of “personal responsibility” in a country authored and sustained by a criminal irresponsibility. The point of this language of “intention” and “personal responsibility” is broad exoneration. Mistakes were made. Bodies were broken. People were enslaved. We meant well. We tried our best. “Good intention” is a hall pass through history, a sleeping pill that ensures the Dream. An unceasing interrogation of the stories told to us by the schools now felt essential. It felt wrong not to ask why, and then to ask it again. I took these questions to my father, who very often refused to offer an answer, and instead referred me to more books. My mother and father were always pushing me away from secondhand answers—even the answers they themselves believed. I don’t know that I have ever found any satisfactory answers of my own. But every time I ask it, the question is refined. That is the best of what the old heads meant when they spoke of being “politically conscious”—as much a series of actions as a state of being, a constant questioning, questioning as ritual, questioning as exploration rather than the search for certainty. Some things were clear to me: The violence that undergirded the country, so flagrantly on display during Black History Month, and the intimate violence of “Yeah, nigger, what’s up now?” were not unrelated. And this violence was not magical, but was of a piece and by design. But what exactly was the design? And why? I must know. I must get out…but into what? I devoured the books because they were the rays of light peeking out from the doorframe, and perhaps past that door there was another world, one beyond the gripping fear that undergirded the Dream.

All of these poets were older and wiser than me, and many of them were well read, and they brought this wisdom to bear on me and my work. What did I mean, specifically, by the loss of my body? And if every black body was precious, a one of one, if Malcolm was correct and you must preserve your life, how could I see these precious lives as simply a collective mass, as the amorphous residue of plunder? How could I privilege the spectrum of dark energy over each particular ray of light? These were notes on how to write, and thus notes on how to think. The Dream thrives on generalization, on limiting the number of possible questions, on privileging immediate answers. The Dream is the enemy of all art, courageous thinking, and honest writing. And it became clear that this was not just for the dreams concocted by Americans to justify themselves but also for the dreams that I had conjured to replace them. I had thought that I must mirror the outside world, create a carbon copy of white claims to civilization. It was beginning to occur to me to question the logic of the claim itself. I had forgotten my own self-interrogations pushed upon me by my mother, or rather I had not yet apprehended their deeper, lifelong meaning. I was only beginning to learn to be wary of my own humanity, of my own hurt and anger—I didn’t yet realize that the boot on your neck is just as likely to make you delusional as it is to ennoble.

​“Life should not be a journey to the grave with the intention of arriving safely in a pretty, well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming, ‘Wow! What a ride!

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well-preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming ‘Wow, what a ride!’ ” —Hunter S. Thompson

Life is not a journey to the grave with the intention of arriving safely in a pretty and well-preserved body, but rather to skid in broadside, thoroughly used up, totally worn out, and loudly proclaiming: ‘WOW!! What a ride!

The Massachusetts constitution states that "Wisdom and knowledge, as well as virtue, diffused generally among the body of people [are] necessary for the preservation of their rights and liberties." It was the "duty" of the government, [John] Adams wrote, to educate everybody. The Northwest Ordinance reads, "Religion, morality, and knowledge being necessary to good government and the happiness of mankind, schools and means of education shall be forever encouraged." These are strong, clear declarations of faith in education as the bulwark of freedom. For self-government to work, the people must be educated.

Basically, there are three kinds of assets: physical, financial, and human. Let’s look at each one in turn. A few years ago, I purchased a physical asset—a power lawnmower. I used it over and over again without doing anything to maintain it. The mower worked well for two seasons, but then it began to break down. When I tried to revive it with service and sharpening, I discovered the engine had lost over half its original power capacity. It was essentially worthless. Had I invested in PC—in preserving and maintaining the asset—I would still be enjoying its P—the mowed lawn. As it was, I had to spend far more time and money replacing the mower than I ever would have spent, had I maintained it. It simply wasn’t effective. In our quest for short-term returns, or results, we often ruin a prized physical asset—a car, a computer, a washer or dryer, even our body or our environment. Keeping P and PC in balance makes a tremendous difference in the effective use of physical assets. It also powerfully impacts the effective use of financial assets. How often do people confuse principal with interest? Have you ever invaded principal to increase

Life is not a journey to the grave with the intention of arriving safely in a pretty and well-preserved body, but rather to skid in broadside, thoroughly used up, totally worn out, and loudly proclaiming: “WOW!! What a ride!

All that is worthy of love [*die Liebenswürdigkeiten*], from the viewpoint of God's comprehensive love, might have been stamped and created by this act of love; man's love does not so stamp or create its objects. Man's love is restricted to recognizing the objective demand these objects make and to submitting to the gradation of rank in what is worthy of love. This gradation exists in itself, but in itself it exists "for" man, ordered to his *particular* essence. Loving can be characterized as correct or false only because a man's actual inclinations and acts of love can be in harmony with or oppose the rank-ordering of what is worthy of love. In other words, man can feel and know himself to be at one with, or separated and opposed to, the love with which God loved the idea of the world or its content before he created it, the love with which he preserves it at every instant. If a man in his actual loving, or in the order of his acts of love, in his preferences and depreciations, subverts this self-existent order, he simultaneously subverts the intention of the divine world-order―as it is in his power to do. And whenever he does so, his world as the possible object of knowledge, and his world as the field of willing, action, and operation, must necessarily fall as well. This is not the place to speak about the content of the gradations of rank in the realm of all that is worthy of love. It is sufficient here to say something about the *form* and *content* of the realm itself. From the primal atom and the grain of sand to God, this realm is *one* realm. This "unity" does not mean that the realm is closed. We are conscious that no one of the finite parts of it which are given to us can exhaust its fullness and its extension. If we have only *once* experienced how one feature which is worthy of love appears next to another―or how another feature of still higher value appears over and above one which we had taken till now as the "highest" in a particular region of values, then we have learned the essence of progress in or penetration into the realm. Then we see that this realm cannot have precise boundaries. Only in this way can we understand that when any sort of love is fulfilled by an object adequate to it the satisfaction this gives us can never be definitive. Just as the essence of certain operations of thought which create their objects through self-given laws (e.g., the inference from *n* to *n* + *I*) prevents any limits from being placed on their application, so it is in the essence of the act of love as it fulfills itself in what is worthy of love that it can progress from value to value, from one height to an even greater height. "Our heart is too spacious," said Pascal. Even if we should know that our actual ability to love is limited, at the same time we know and feel that this limit lies neither in the finite objects which are worthy of love nor in the essence of the act of love as such, but only in our organization and the conditions it sets for the occurrence and *arousal* of the act of love. For this arousal is bound up with the life of our body and our drives and with the way an object stimulates and calls this life into play. But *what* we grasp as *worthy of love* is not bound up with these, and more than the *form and structure* of the realm of which this value shows itself to be a part." ―from_Ordo Amoris_

But that, I am afraid, was my mistake from the very beginning, the fatal flaw in my design. I thought that I could suffocate the Old Man with shovelfuls of dirt and mud. But with his body in the soil, in the specific silt of this family's land, everything on it was bound to die. Rancor seeped from his eyelids, his mouth, his ears, his ass, where his head had been all the days of his life. I should have never made him one with the land. I should have thrown his body into the sea, expelled it and not me. My anger keeps me digging into the earth, pulling at its protective mantle, eager to see his body decaying deep inside. The Old Man has refused to cooperate. His body is wholly intact. Years of alcohol can do that to a person, make him dead but not departed, make him indelible to those who have had the misfortune of sharing his name. Pickled and preserved is another way of thinking about it. All the water that is normally found inside a body had been in his displaced by alcohol, of a proof strong enough to kill anything that comes in contact with it. The tiny animals, the grubs, the worms that help to bring about the decomposition of the body before it can be returned to the earth, had with him no hope of doing their work. So they left him alone, left his hate to poison the land, a process so gradual, so obedient to this still functioning will, that it would take my lifetime to complete. If I had a son, it might take his lifetime as well. This is as close to being immortal as the Old Man ever had the right to be, and I am the one, the only one who keeps him that way.

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming ‘Wow! What a Ride!’”—Hunter S. Thompson, The Proud Highway: Saga of a Desperate Southern Gentleman, 1955–1967

Of the seven Archons that had combined to form the Milky Way mind, Orion had been the Archon whose verve and remorseless drive inspired and frightened and tempted the others into cooperation. Of the twenty-five Authorities forming the long-lost Orion Arm, the Benedictine was the most significant and influential of the ancient forefathers. The Benedictines were combination of three Dominions, issuing from the Collective at the Praesepe Cluster, the Abstraction at Orion Nebula, and the Empyrean at the Hyades Cluster. The Empyreans issued from a world called Eden, allegedly outside Hyades itself, and had displaced the original inhabitants of Hyades, a rude confederation of Virtues, Hosts, and races who names even devout paleohistorians could not with certainty invoke. Occupying the debris of the oldest archival strata were traces of the legendary founder of this Domination, an Empyrean called the Judge of Ages. He was the direct lineal ancestor of the memory chains of the last-known warlord of the Milky Way. Variations of him existed everywhere, of course; he was the base template for nearly every emissary form known in the Milky Way, and the founder of the Count-to-Infinity cliometric which had replaced the Cold Equations of the Interregnum. But such emissaries had been sent to Andromeda and rejected, even destroyed. No recent version of the countless copies would do, nor was there time to send to the core of the Milky Way, where the vast warlord Archon was last known to have been active. Once of the necromancers—call her Alcina—sought his ghost where others had overlooked, in one of the oldest archives, well preserved, amid the Austerity of the Cygnus Arm. Alcina reconstructed him, mind and body, comparing this core to many other records, carefully parsing away amendments and mythical excrescences of later editors. And Menelaus Montrose came to life once more, swearing.

The list was astounding. There were ten heads in all: one full head in the refrigerator, four skulls in a small floor freezer, three painted skulls in metallic colors, and two that were bone-dry white. Those that were still relatively identifiable were matched with either police or family photos. The large blue hermetically sealed industrial drum from the bedroom contained severed human flesh and four completely dismembered bodies covered in a solution of muriatic acid. There were sets of hands, a human scalp, and two well-preserved penises found in plastic pails hidden in the closet. A four-drawer metal filing cabinet from the living room contained the entire skeletal structure of a victim. The bones inside had been treated with the various solvents and were immaculately clean. There was a variety of knives. One had a large contoured black plastic handle with a six-inch serrated blade and the word Bushwacker molded into it. There was a small drill with several bits, numerous handsaws, forks, plates, and a stovetop broiler adapter, all encrusted with human bone and flesh and trace blood evidence.

Dahmer had taken the Polaroids both before and after death, and defleshed the body right away as well, but decided to keep his hands, head, and genitals. He wanted to preserve the genitals for future oral sex, so he soaked them in formaldehyde for about two weeks in his refrigerator and let them air-dry on a towel. I remembered Dubis telling me about his ghastly discoveries on the night of the arrest. He was amazed that the severed penis and scrotum were pliable and lifelike, and he wondered how this could be. I now could tell him the secret of their preservation.

I’m pretty sure that this is the guy I met the night before Easter in 1989. You see these?” He picked out Polaroids depicting a severed penis, a black male’s scalp with a large Jheri curl still attached, and a painted skull. “These belong to him.” This was the first time he kept his victim’s body parts. He met Anthony Sears at closing time in front of a dance club called La Cage. He was with a friend, a white man, and after accepting Dahmer’s offer to come home with him, the friend gave them a ride to 57th and National. They walked the remainder of the way to Grandma’s, and Dahmer gave him the drink mixed with Halcion. He had sex with him before and after death. On Easter Sunday, while Grandma attended church, Dahmer dismembered the body by severing the flesh, keeping the individual’s scalp, genitals, and skull. He wanted to preserve these body parts, so he went to a hardware store and told the clerk he was interested in drying and treating a wild rabbit pelt. They informed him that acetone would do the trick, and he purchased some. After cleaning the body parts, Dahmer treated them with the acetone for preservation. “It actually worked quite well, as you can see from the pictures. When they were dried, I wore his scalp. It helped me to fantasize and remember the night I was with him. I could suck on his penis and masturbate.

next set of questions focuses on four dimensions: your body, your mind, your heart, and your soul. First, we’ll ask you to think through how you’ll maintain and preserve your physical health and fitness. Next, we’ll ask you to do the same for your intellectual powers. Then we’ll move to the “softer” challenges—how to preserve your emotional health and your relationships with others

Life should not be a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming Wow! What a Ride! ~Hunter S. Thompson~

The mind us very resilient and very invested in your preservation. It will do what it must protect you. Many reactions to chronic abuse may seem illogical or unhelpful when we look at them with a critical eye but the brain and the body do what they have to do to survive. In an attempt to protect you from future harm, your brain and body may either develop a heightened sensitivity to threats of discrimination or they may resort to numbness. Race based traumatic stress injuries can come from direct experiences of one on one racism, but they can also be triggered by witnessing racism.

The mind is very resilient and very invested in your preservation. It will do what it must protect you. Many reactions to chronic abuse may seem illogical or unhelpful when we look at them with a critical eye but the brain and the body do what they have to do to survive. In an attempt to protect you from future harm, your brain and body may either develop a heightened sensitivity to threats of discrimination or they may resort to numbness. Race based traumatic stress injuries can come from direct experiences of one on one racism, but they can also be triggered by witnessing racism.

In 1885, the Berean tracks were first discovered about 12 miles from Berea, Kentucky, in sandstone. These tracks were examined by Professor J.F. Brown of Berea College, Kentucky, as reported in the American Antiquarian.42 The report indicated that there were two well-preserved human prints, with proper-sized feet and toes visibly spread.

What is a good Recommended Daily Sensitive Pores and epidermis Care? You might not be a sensitive skin type, but at some point, our skin can occasionally get sensitive. It can turn into really irritating when the body and epidermis we possess just serves up simply with period for a significant function inside our actions. But it would certainly not own to arrive to come to be therefore of this. If you take out a daily sensitive pure skin area good care daily action that is normally normally well suited for you, you can support your skin color layer seem to be and seem and look and feel better. Here’s a good very good persuaded day-by-day sensitive pure skin area good care to support your skin color layer. 1. Carry friction to the amazingly least when spending apart your plastic. By the end of your day, the key thing which you are predicted to do is to deeply cleanse your skin color layer layer and the primarily level to the is to take away your cosmetic. Once you can, generate an do the job to carry the friction to tiny when challenge this as it might quite often group group get about ache and redness. Choose a weak tasteful remover that will handily break in the action up your cosmetic. And after that, correctly rinse it with a thrilling cleanser. Once you can, job with a tooth whitening skin gels cleanser that will quickly approach over your skin’s location and correctly support you to receive separately impurities. 2. Job with relaxing moisturizers and products. Quickly shortly soon after you have cleansed your pores and skin level level, moisturizing this is a required step to preserve your pores and skin level level hydrated. Determine on a moisturizer and face cream that supplies anti-inflammatory residences which will support soothe your skin and pores and skin level level and heal any disease. 3. Look for the providers of a light sunscreen. Sunscreen is certainly a great fundamental item found in your beauty approach even though you have personal hair follicles and follicles and pores and skin. Hence when you yourself possess very sensitive skin and pores and skin, it could conclude getting bothersome since the item can irritate your skin and pores and skin. But when you move with the correct one for your skin and pores and skin level, it’s under no situations going forward to conclude getting regularly a concern. Select a lighter sunscreen but support to make certain they possess a good amount of SPF insurance insurance policy coverage.

Her heart thundered away against the inside of her ribs, the sound loud in the relative silence of the room and the flutter pulsing against his skin between their clothes. Her breathing pushed her breasts against her shirt. Against him. Despite the fear pumping adrenaline through her system, she gazed at him with wide eyes that showed an inexplicable trust that grated against him like a sandpaper sponge bath. “What are you going to do to me?” she whispered. Almost like she was daring him. “You’re a mate,” he said. “So?” “Mates are like catnip to my kind—an obsession, a driving urge to find our own. What if I took you now, claimed you, pushed my fire into you?” Her lips fell open on a silent gasp, but fear didn’t reflect back at him even still. “You’d kill me if you aren’t my destined mate.” So, someone had at least warned her of the deadly consequences should the wrong man try to turn her. Had she listened? He squeezed her wrists a little harder, pressing into her so she couldn’t mistake the heavy cock pressing into her belly. “Yes.” “You’d lose a part of your soul as well,” she pointed out. He allowed his lips to tip up in what he fully intended to be a menacing smile. “Perhaps it’s worth it.” She stared back at him for a long minute. Then, suddenly, her heart quieted, her breathing slowed, her body relaxing under his. “Go ahead.” She was fucking daring him. Inside his head, his dragon growled, but not a warning, more like approval. The animal side of him liked this woman. That scared the hell out of him enough to have him fighting the foreign urge to scramble off her. When he said nothing, she tipped her head. “Just like I thought. All bark.” Bulls facing off against a matador in a ring dealt with less provocation than this woman was daring to throw at him. “You talk a good game,” she continued. “But you won’t hurt me.” Irritation spiked and swirled with a rushing need that had gripped him since the second she’d stepped in front of him in the hangar and he’d recognized her. Drake slammed his mouth over hers, his kiss both full of frustration, but also determined to frighten her into some semblance of self-preservation. He kissed her harshly, wildly, even as he continued to pin her to the bed. Except she didn’t whimper or turn away or struggle. Instead, Cami opened her mouth and licked the full seam of his lips, demanding entrance. Fuck. Gods help him, he opened, tangling his tongue with hers, reveling in the give and take. Her flavor melted across his tongue, sweet and tart at the same time, imprinting on his mind. A glow vaguely penetrated his senses behind his closed eyes, followed by a burst of heat that seemed to be originating from her. Almost as fast as it happened, Drake jerked back with a hiss, staring at a glowing spot under her white tank top. The source of the heat. Definitely a dragon mate. Which meant off-limits. Another shifter’s mate. With a groan he rolled away from her, flopping to his back, and flung an arm over his eyes, doing his damnedest to convince his dick to get its head out of the game. “You need to get out of here.

Once your body has changed from production mode to preservation mode (at about age 45), too much animal protein can support the growth of things you don’t want growing. The tipping point is around age 65. From 65 on, if you need to eat more animal products than you’ve been consuming to get the amount of protein you need, so be it. It’s very important.

About Mindset (心持やうの事) The mindset required [of the warrior] is to relentlessly deliberate on strategy, whether you are active or sitting down, with others or on your own. You must constantly reflect on this Way. Anticipate how to never lose to others, and with an expansive and straight heart act according to the circumstances within the model of the Way of combat strategy. Work out the mind of others and make sure that they cannot read yours. Do not rely on one thing but be aware of strengths and weaknesses, depths and shallows, leaving nothing to the unexpected. In normal times, and when you meet with the enemy, this mindset is to be maintained, with care taken not to jump to conclusions. Be aware of all things, knowing what is good and bad. This is the mindset for combat strategy. (2) About Gaze (目付の事) With regards to where one focuses the eyes, there is only the dual gaze of “looking in” (kan) and “looking at” (ken). Look carefully at the enemy’s face to figure out his heart and intent. When scrutinizing the enemy’s face, whether he be near or far, do not think of it as close. Absorb it all as if observing from a distance. Keep your eyes narrower than usual and do not move your eyeballs as you scrutinize him intently and calmly. That way you can see all the movements of his hands and feet and even [what is happening at] his left and right sides. The gaze for “looking at” is gentle whereas that for “looking in” is strong enough to peer into the interior of his heart. You will come to know him well as his heart is reflected in his countenance, which is why you should fix your gaze on the face of each enemy. (3) About Posture (身なりの事) You should hold your body in a way that makes you appear big. Your expression should be genial and free of wrinkles. The back of your neck should be slightly toughened, with your shoulders neither strained nor slouching forward. Do not jut out your chest. Project your stomach but do not bend your hips. Your legs should not buckle at the knees, and there should be no distortion in your body. Always strive to preserve this combat posture so that you do not need to change your stance when you encounter the enemy.

THROAT CHAKRA—VISHUDDHA How do you know the truth? Truth is the operative word in this section, whereas voice is its secondary focus. Most people are focusing on voice and expression at the Throat Chakra — that is, the capacity to express ideas and thoughts. What matters most is not how you talk at the Throat Chakra, but what you convey. The "what" is your truth, your most insightful wisdom; the "how" is your medium to express your truth. Both the "what" and "how" of truth are sitting here at the Throat Chakra, at the center of your physical throat (or the apple of your Adam). What do you mean by "truth?" Many claim the reality is a personal quest to discover the values and beliefs that drive choices and decisions about your life. Others suggest that a collective truth exists, a unified wisdom to which all can aspire and seek integration. Let the intersection of these two approaches inspire you to explore individual and collective truths to understand how to integrate what you see, learn and experience into your life. Throat Chakra Gemstones The gems of this chakra are believed to be the gems of Lemuria, an ancient civilization aligned with the realm of the dolphin, which reflect knowledge that had been preserved and held in crystals before the destruction of that community. One of the main Lemurian gemstones, AQUA Atmosphere QUARTZ is a powerful purifier of the atmosphere and also encourages power, tenacity and stability. •       AMAZONITE is the primary stone of reality, and it enhances confidence for public speakers, allowing them to express with ease even the most difficult words and themes. •       ANGELITE (in crystalline form, known as CELESTITE) invokes the angelic forces to evoke in your spaces the presence of angels, like archangels. Take this jewel with you or sleep by it to feel more connected to your own personal angels and guides. •       Since centuries TURQUOISE has been valued by indigenous Americans who find it a powerful purifier and healer, as well as a tool that strengthens and defends warriors in combat. It was revered as a source of good fortune in antiquity Persia. Connect to your gemstones in the Throat Chakra in moments of anxiety or frustration. Here's how to do this: Lie down in a comfortable position and keep in your right hand, the receiving one, one or three of your beloved light blue Throat Chakra crystals, through which energy reaches your body. (Some people feel their left hand is their Receiving Hand; go with what they feel right for you.) Set the intention to receive the gifts of the Throat Chakra, peace, wisdom and truth. Then move the stones to your hand, or Projecting Side, so you can take the energy out into the universe as a gift for everyone. Imagine a bright blue ray of truth and light beaming out into the world for everyone to see, receive and enjoy.

Chakra balance is the process of restoring a harmonious energy flow through the chakra system. Often the effect of well-balanced chakras translates into a feeling of well-being, relaxation, centeredness, increased vitality and self-incarnation. When we talk about balancing the chakra, we might actually refer to different techniques and meanings. A commonly accepted definition of chakra balancing is the process by which the chakra energy is brought into a well-functioning, harmonious state. The notion of calming a chakra tackles only part of the picture: Each chakra part of a system that works as a whole. When we look at how the chakras work, we see that they have a fluid relation and an active relationship with one another. Therefore, it is not only important to consider each chakra when doing chakra balancing, but also the neighboring centers and the energy throughout the body. Why balancing your chakras? The aim of balancing the chakra is to maintain a balanced flow which will preserve our overall energy level. We are subjected to a number of activities, sources of stress and demands in our daily lives that result in fluctuations in our energy level. Some may feel draining, others may experience fulfillment or nourishment. Moreover, past events and experiences often leave a long-lasting influence on how we feel and are in the world and thus influence how we manage our day-to-day energy. Stresses imposed on us by life demands will result in interruptions and changes in our energy flow and imbalances in the chakras. A chakra imbalance can affect: • How much energy flows through the chakra or chakra network • A chakra is defective when the energy is "blocked" or "closed" •       A chakra is overactive when the energy flow is increased excessively and is not controlled •       The direction of the energy field associated with one or more chakras is displaced. Balancing consists of maintaining appropriate and stable flow where there is not enough, controlling energy where there is too much, and aligning where imbalance or displacement is present. How to balance your chakras? Chakra balancing strategies fall into three categories: those based on a physical process or action, a meditative or introspective exercise, and energy transfer from or on your own.

Life should not be a journey to the grave with the intention of arriving safely in a pretty, well preserved body, but rather to skid in broadside in a cloud of smoke, thoroughly used up, totally worn out, and loudly proclaiming, ‘Wow! What a ride!

Life is not a journey to the grave with the intention of arriving safely in a pretty and well preserved body, but rather to skid in broadside, thoroughly used up, totally worn out, and loudly proclaiming – WOW – What a Ride!

Thus the Apostle commands us to work with our own hands, that we may have to give to those that need. He might have said, that we may support ourselves; but he tells us to give to those that need. It is the part of a Christian to take care of his own body for the very purpose that, by its soundness and well-being, he may be enabled to labour, and to acquire and preserve property, for the aid of those who are in want, that thus the stronger member may serve the weaker member, and we may be children of God, thoughtful and busy one for another, bearing one another's burdens, and so fulfilling the law of Christ. Here is the truly Christian life, here is faith really working by love, when a man applies himself with joy and love to the works of that freest servitude in which he serves others voluntarily and for nought, himself abundantly satisfied in the fulness and riches of his own faith.

From the perspective of what became the Second Amendment, the most important essay was The Federalist No. 46, written by Madison and first published in the New York Packet on January 29, 1788. It clearly distinguished between the people and the two governments: “The Federal and State governments are in fact but different agents and trustees of the people, constituted with different powers, and designed for different purposes.” Further, “the ultimate authority ... resides in the people alone,” not in “the different governments.”69 As for the argument that the federal government would raise a standing army to oppress the people, Madison replied: To these would be opposed a militia amounting to near half a million of citizens with arms in their hands, officered by men chosen from among themselves, fighting for their common liberties, and united and conducted by governments possessing their affections and confidence. It may well be doubted, whether a militia thus circumstanced could ever be conquered by such a proportion of regular troops. Those who are best acquainted with the last successful resistance of this country against the British arms, will be most inclined to deny the possibility of it. Besides the advantage of being armed, which the Americans possess over the people of almost every other nation, the existence of subordinate governments, to which the people are attached, and by which the militia officers are appointed, forms a barrier against the enterprises of ambition, more insurmountable than any which a simple government of any form can admit of. Notwithstanding the military establishments in the several kingdoms of Europe, which are carried as far as the public resources will bear, the governments are afraid to trust the people with arms.70 A militia of “half a million of citizens with arms in their hands” would have been virtually all able-bodied male citizens out of the American population of three million. The “citizens” constituted the militia, and they had “arms in their hands.” The success of this armed citizenry had been demonstrated in the American Revolution. Unlike other peoples, the Americans were armed, and the resistance of the state governments would bar a federal tyranny. By contrast, the European monarchies were “afraid to trust the people with arms.” In short, the keeping and bearing of arms by the citizens would preserve the republic and protect liberty.

November 1 “Faithful is he that calleth you, who also will do it.” 1 Thessalonians 5:24 WHAT will he do? He will sanctify us wholly. See the previous verse. He will carry on the work of purification till we are perfect in every part. He will preserve our “whole spirit, and soul, and body, blameless unto the coming of our Lord Jesus Christ.” He will not allow us to fall from grace, nor come under the dominion of sin. What great favours are these! Well may we adore the giver of such unspeakable gifts. Who will do this? The Lord who has called us out of darkness into his marvellous light, out of death in sin into eternal life in Christ Jesus. Only he can do this: such perfection and preservation can only come from the God of all grace. Why will he do it? Because he is “faithful,” – faithful to his own promise which is pledged to save the believer; faithful to his Son, whose reward it is that his people shall be presented to him faultless; faithful to the work which he has commenced in us by our effectual calling. It is not their own faithfulness, but the Lord’s own faithfulness, on which the saints rely. Come, my soul, here is a grand feast to begin a dull month with. There may be fogs without, but there should be sunshine within.

Beaumont's views are confirmed by an important and well known mythic anecdote - the dismemberment of Osiris. Osiris represented the earth itself. His conflict with Set (god of wastelands), and subsequent dismemberment, are mythic allusions commemorating the tearing to pieces of the planet by Phaeton. The story of a god or hero torn apart, with body parts scattered over the land, retells the story of terrestrial disaster. The resurrection of the god involved the methodical piecing together of body parts; a motif that represented the lands and hemispheres of earth reemerging from receding waters and ice sheets. The Egyptians preserved the entire saga of destruction followed by renewal in their earliest mythological motifs, particularly those of the Primordial Mound and conflict between Osiris, Horus and Set. Whether a mythic hero is wounded, blinded or pierced by a spear or lance - as is the case with Jesus, Esus, Tiresius, Odin, and so on - the allusion is to terrestrial catastrophe. Of all places in the British

Suggestions For Getting More Vitamin C In Your Day If you want to stay healthy, eating a proper diet is very important, but knowing what you should and shouldn't eat can be confusing. It seems like every day a new study says that some food is either very unhealthy or very good for you. This article gives you some sensible nutritional advice; advice that most people can follow. If you want the best nutrition possible, eat foods that are still close to their original form. Unprocessed, fresh food is the ideal way to make sure that all your nutritional needs are met while reducing chemicals and unwanted fats. Eat nuts as a snack everyday. These healthy little gems are packed full of good fats and plant sterols that can lower your cholesterol. They are low in fat and an easy item to eat on the go. Serving sizes for these snacks can be easily measured by handfuls. Stick to all-natural foods instead of those produced and refined in factories. Many times those foods add items such as extra fats, oils, greases and preservatives that can really harm your body. Try shopping from the parts of the stores where you can purchase produce, healthy protein and other "from the earth" products. Oranges are a great fruit that you can eat in the morning for its high content of vitamin C. This is a beneficial option, as it can improve the energy that you have during the day and reduce stress and anxiety. Oranges can help your acne and improve the tone of your face. Instead of reaching for coffee or an energy drink the moment that you wake up, turn to a grapefruit, apple or orange instead. Natural fruits are fantastic for your body because they come with a multitude of vitamins that are essential for your health and nutrition. Adding these to your routine, can also improve your energy level during the day. One of the greatest things you can put into your body is fiber. This well help with your digestive tract and will give you tons of energy. Many companies are now making products that are packed full of fiber and also taste great. Try to eat the same amount of fiber each day. If you are very concerned about not getting the proper amount of nutrients, supplement your diet with a quality multivitamin. There are great options at your local health store. By choosing the right multivitamin, you stand a better chance of getting all the nutrients that are needed. Eating foods high in fatty acids can be great for your skin. Foods high in fatty acid can slow down inflammation. Inflammation can cause blotchiness, sagging, and fine lines. Almonds are good any time of day to increase your intake of fatty acids. You could also try halibut, tuna, and salmon to get the amount of fatty acids that you need. Eating a healthy, nutritious diet shouldn't be a difficult chore. It really isn't that hard to keep yourself in good shape by eating right. Just remember some of what you've learned from this article. Follow the basic guidelines you've read about rosholistic.com, and you won't have too much trouble getting the nutrition you need.

Despite these heady attractions, Dewey gradually drifted away from Hegel. Darwin replaced Hegel as a source of inspiration for the organic, dynamic, changing character of life. But the “subjective” factors that originally attracted Dewey to Hegel stayed with him throughout his life and deeply marked his own experimentalist version of pragmatism. Dewey, in effect, naturalized Hegel. Dewey’s concept of experience as a transaction that spans space and time, involving both undergoing and activity, shows the Hegelian influence. Subject and object are understood as functional distinctions within the dynamics of a unified developing experience. Like Hegel, Dewey is critical of all dualisms and the fixed dichotomies that have plagued philosophy, including mind and body as well as nature and experience. Dewey’s hostility to the merely formal and static was inspired by Hegel. Dewey, like Hegel, was alert to the role of conflicts in experience: how they are be overcome in the course of experience, and how new conflicts break out. Typically he approaches philosophical problems in a Hegelian manner by delineating opposing extremes, showing what is false about them, indicating how we can preserve the truth implicit in them, and passing beyond these extremes to a more comprehensive resolution.

An edict of Duke Johann of Cleve, Jülich, Berg, and Mark, runs as follows:[77] “Although it is known what is to be done with the Anabaptists… yet we will, in conjunction with the Archbishop of Cologne, announce it by this edict, so that no one may be excused through lack of knowledge. Hereafter all who baptize again and are baptized again, as well as all who hold or teach that infant baptism is without value, shall be brought from life to death, and punished…. In the same way all who hold or teach that in the most highly esteemed sacrament of the altar the true body and the blood of our Lord Jesus Christ are not actually present, but only figuratively… shall not be endured, but shall be banished from our Principalities, so that if after three days they are there they shall be punished in body and life… and so treated as is announced with respect to the Anabaptists.” Records are preserved of the burning, drowning, and beheading that followed.

The spinothalamic system, on the other hand, runs through the “grey matter” of the cord, so named because it has no white fatty insulation sheaths around its axons. Their spatial orientation is not nearly so carefully preserved at all levels, and they make many more internuncial synaptic junctions on their way up the cord. Their transmission speed is roughly one-fifth of that of the dorsal tract. This system carries impulses which announce pain; thermal sensations, both hot and cold; crude touch sensations that are not acutely localized; pressure sensations that do not rely upon fine distinctions; kinesthetic sensations having to do with chronic conditions, or the body at rest; tickles and itches; and sexual sensations. It is a fact of considerable significance to our reflex responses that pain sensations are carried exclusively by the slower spinothalamic pathway. This means that more neutral and at the same time more detailed sensory information will always reach the spinal circuits and the cortex slightly before the stab of pain arrives. This gives us a brief moment to assess the location and the cause of the pain before we react, so that our reflex withdrawal can be more appropriately tailored to the actual source of the pain and more effectively directed; that is, so that we will be able to assess the intensity of the burn, and will be sure to jerk away from the flame rather than towards it, and will arrest our jerk before we crash into the wall. This time lag gives a special role to general tactile sensations—including body work—when we are in pain. It means that it is possible to bombard the consciousness with more rapidly transmitted and more detailed touch sensations which tend to displace the pain response from the foreground. This is why rubbing the spot that hurts, or jumping up and down, or shaking the injured hand are often effective for alleviating pain. This is the principle behind the mother’s instinctual rocking and stroking of her hurt child, and it is a principle that can be turned to great advantage in bodywork. If the rest of the body can be inundated with touch sensations, particularly pleasurable ones, the part that is in pain can be shifted away from the mind’s central focus. On the other hand, this very same mechanism presents a danger: By keeping ourselves busy, and by forcing our attention onto other matters, it is possible to suppress pain signals which may be very important, possible to bury our awareness of threatening conditions beneath a layer of faster, more acute, but more trivial sensations. The mind’s mechanisms of selection and focus can play tricks that are nasty as well as ones that are helpful. One of the principal strengths of bodywork is that it can generate the sensory information—the self awareness—that is necessary for the individual to identify and gain control over conflicting tendencies of this kind.