What Is The Common Message Of The Quotes

I look at the blanked-out faces of the other passengers--hoisting their briefcases, their backpacks, shuffling to disembark--and I think of what Hobie said: beauty alters the grain of reality. And I keep thinking too of the more conventional wisdom: namely, that the pursuit of pure beauty is a trap, a fast track to bitterness and sorrow, that beauty has to be wedded to something more meaningful. Only what is that thing? Why am I made the way I am? Why do I care about all the wrong things, and nothing at all for the right ones? Or, to tip it another way: how can I see so clearly that everything I love or care about is illusion, and yet--for me, anyway--all that's worth living for lies in that charm? A great sorrow, and one that I am only beginning to understand: we don't get to choose our own hearts. We can't make ourselves want what's good for us or what's good for other people. We don't get to choose the people we are. Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

And you know, this thought crossed my mind at the time: maybe chance is a pretty common thing after all. Those kinds of coincidences are happening all around us, all the time, but most of them don't attract our attention and we just let them go by. It's like fireworks in the daytime. You might hear a faint sound, but even if you look up at the sky you can't see a thing. But if we're really hoping something may come true it may become visible, like a message rising to the surface. Then we're able to make it out clearly, decipher what it means. And seeing it before us we're surprised and wonder at how strange things like this can happen. Even though there's nothing strange about it.

Because--isn't it drilled into us constantly, from childhood on, an unquestioned platitude in the culture--? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it's a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what's right for us? Every shrink, every career counselor, every Disney princess knows the answer: "Be yourself." "Follow your heart." Only here's what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can't be trusted--? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight toward a beautiful flare of ruin, self-immolation, disaster?...If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you? Set yourself on the course that will lead you dutifully towards the norm, reasonable hours and regular medical check-ups, stable relationships and steady career advancement the New York Times and brunch on Sunday, all with the promise of being somehow a better person? Or...is it better to throw yourself head first and laughing into the holy rage calling your name?

I guess the message in the songs is that is shouldn't matter if someone moves differently, or looks differently, or talks differently. Is biotic differently. What matters is that we're all thinking beings, and if we are thinking beings we ought to be able to find common ground somewhere.

You hope friends and family will be sensitive or clairvoyant enough to know what you want. “If you loved me, you’d know what’s wrong” is a common assumption.

If I already intuitively "get" what you're trying to tell me, why should I obsess about remembering it? The danger, of course, is that what sounds like common sense often isn't.... It's your job, as a communicator, to expose the parts of your message that are uncommon sense. (p.72)

My breathe would catch at the sight of violets-so common in the woods at home, so surprising in the mountains. The violet's message was "Keep up your courage, stay true to what you believe in." p264

Common sense is the enemy of sticky messages, if I already "get" what you're trying to tell me, why should I be obsessed about remembering it.

This election is about the past vs. the future. It's about whether we settle for the same divisions and distractions and drama that passes for politics today or whether we reach for a politics of common sense and innovation, a politics of shared sacrifice and shared prosperity. There are those who will continue to tell us that we can't do this, that we can't have what we're looking for, that we can't have what we want, that we're peddling false hopes. But here is what I know. I know that when people say we can't overcome all the big money and influence in Washington, I think of that elderly woman who sent me a contribution the other day, an envelope that had a money order for $3.01 along with a verse of scripture tucked inside the envelope. So don't tell us change isn't possible. That woman knows change is possible. When I hear the cynical talk that blacks and whites and Latinos can't join together and work together, I'm reminded of the Latino brothers and sisters I organized with and stood with and fought with side by side for jobs and justice on the streets of Chicago. So don't tell us change can't happen. When I hear that we'll never overcome the racial divide in our politics, I think about that Republican woman who used to work for Strom Thurmond, who is now devoted to educating inner city-children and who went out into the streets of South Carolina and knocked on doors for this campaign. Don't tell me we can't change. Yes, we can. Yes, we can change. Yes, we can. Yes, we can heal this nation. Yes, we can seize our future. And as we leave this great state with a new wind at our backs and we take this journey across this great country, a country we love, with the message we carry from the plains of Iowa to the hills of New Hampshire, from the Nevada desert to the South Carolina coast, the same message we had when we were up and when we were down, that out of many, we are one; that while we breathe, we will hope. And where we are met with cynicism and doubt and fear and those who tell us that we can't, we will respond with that timeless creed that sums up the spirit of the American people in three simple words -- yes, we can.

You can be a rich person alone. You can be a smart person alone. But you cannot be a complete person alone. For that you must be part of, and rooted in, an olive grove. This truth was once beautifully conveyed by Rabbi Harold S. Kushner in his interpretation of a scene from Gabriel García Márquez’s classic novel One Hundred Years of Solitude: Márquez tells of a village where people were afflicted with a strange plague of forgetfulness, a kind of contagious amnesia. Starting with the oldest inhabitants and working its way through the population, the plague causes people to forget the names of even the most common everyday objects. One young man, still unaffected, tries to limit the damage by putting labels on everything. “This is a table,” “This is a window,” “This is a cow; it has to be milked every morning.” And at the entrance to the town, on the main road, he puts up two large signs. One reads “The name of our village is Macondo,” and the larger one reads “God exists.” The message I get from that story is that we can, and probably will, forget most of what we have learned in life—the math, the history, the chemical formulas, the address and phone number of the first house we lived in when we got married—and all that forgetting will do us no harm. But if we forget whom we belong to, and if we forget that there is a God, something profoundly human in us will be lost.

From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it’s a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what’s right for us? Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

Sometimes an earthquake or a volcano shake the world, sometimes a virus, sometimes a huge typhoon, sometimes a tsunami! All of them have a common message: Awake to the Truth! And what is the truth? The truth is that Earth and the universe are not a region of order, but a region of chaos and survival!

Perry could no longer deny that it was common knowledge. Aria was the safest path to him. He wondered what he had done that sent that message so loudly. Wondered how after a lifetime of scenting others’ feelings, he could be so poor at shielding his own.

A great sorrow, and one that I am only beginning to understand: we don’t get to choose our own hearts. We can’t make ourselves want what’s good for us or what’s good for other people. We don’t get to choose the people we are. Because—isn’t it drilled into us constantly, from childhood on, an unquestioned platitude in the culture—? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it’s a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what’s right for us? Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin self-immolation, disaster? Is Kitsey right? If your deepest self is singing and coaxing you straight toward the bonfire, is it better to turn away? Stop your ears with wax? Ignore all the perverse glory your heart is screaming at you?

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

And just how did you arrive at that remarkable conclusion, Mr. Mayor?" "In a rather simple way. It merely required the use of that much-neglected commodity -- common sense. You see, there is a branch of human knowledge known as symbolic logic, which can be used to prune away all sorts of clogging deadwood that clutters up human language." "What about it?" said Fulham. "I applied it. Among other things, I applied it to this document here. I didn't really need to for myself because I knew what it was all about, but I think I can explain it more easily to five physical scientists by symbols rather than by words." Hardin removed a few sheets of paper from the pad under his arm and spread them out. "I didn't do this myself, by the way," he said. "Muller Holk of the Division of Logic has his name signed to the analyses, as you can see." Pirenne leaned over the table to get a better view and Hardin continued: "The message from Anacreon was a simple problem, naturally, for the men who wrote it were men of action rather than men of words. It boils down easily and straightforwardly to the unqualified statement, when in symbols is what you see, and which in words, roughly translated is, 'You give us what we want in a week, or we take it by force.'" There was silence as the five members of the Board ran down the line of symbols, and then Pirenne sat down and coughed uneasily. Hardin said, "No loophole, is there, Dr. Pirenne?" "Doesn't seem to be.

I think this tradition of writing, of drawing out a common humanity, is indispensable to our future, if only because what must be cultivated and cared for must first be seen.

Never abandon your personal message. No matter what comes your way, remain dedicated to that which you hold close to your heart

I emphasise it now; I had little-to-nothing in common with other people. Their values I did not comprehend, their ideals were to me a living horror. Call it ostentatious but I even sought to provide tangible proof of my withdrawal from the world. I posted a sign in the entrance to the building wherein I dwelt; a sign that indicated I had no wish to be disturbed by anyone, for any purpose whatsoever. As these convictions took hold of me and, as I denied, nay even repudiated, the hold that the current society of men possesses over its ranks, as I retreated into a hermitage of the imagination, disentangling my own concerns from those paramount to the age in which I happened to be born, an age with no claim to be more enlightened, significant or progressive than any other, I tried to make a stand for the spirit. Tyranny, in this land, I was told, was dead. But I contend that the replacement of one form of tyranny with another is still tyranny. The secret police now operate not via the use of brute force in dark underground cells; they operate instead by a process of open brainwashing that is impossible to avoid altogether. The torture cells are not secret; they are everywhere, and so ubiquitous that they are no longer seen for what they are. One may abandon television; one may abandon all forms of broadcast media, even the Internet, but the advertising hoardings in every street, on vehicles, inside transport centres, are still there. And they contain the same messages. Only the very rich can avoid their clutches utterly. Those who have obtained sufficient wealth may choose their own surroundings, free from the propaganda of a decayed futurity. And yet, and yet, in order to obtain such a position of freedom it is first necessary to have served the ideals of the tyranny slavishly, thereby validating it. ("The Tower")

The tyranny of merit arises from more than the rhetoric of rising. It consists in a cluster of attitudes and circumstances that, taken together, have made meritocracy toxic. First, under conditions of rampant inequality and stalled mobility, reiterating the message that we are responsible for our fate and deserve what we get erodes solidarity and demoralizes those left behind by globalization. Second, insisting that a college degree is the primary route to a respectable job and a decent life creates a credentialist prejudice that undermines the dignity of work and demeans those who have not been to college; and third, insisting that social and political problems are best solved by highly educated, value-neutral experts is a technocratic conceit that corrupts democracy and disempowers ordinary

When out of the ordinary reports and studies come from individuals who seem to have their feet on the ground, more thoughtful people pay closer attention. To be open-minded means just that; to compare worldviews and philosophies without pre-judgment, to entertain singular and paradox phenomena, to efficaciously sift the gems of wisdom from common opinions in sacred texts and inspired writings, or even in newspapers or social media. What is true, and how do we know? - things to ponder. This all takes time and thought. The scales of discretion must weigh, over time, between hopeful thinking and prophecy, flights of fancy and common sense, a lucky guess and inspired revelation, and chance and destiny. This could keep one busy for a lifetime. As far as I'm concerned, this is the most important path for those who want to understand What This Is All About.

Think what you thought you knew, hindsight. Now as much as you think you know, you realize you don't, insight. Take heed to what you're abut to learn. Foresight seen through the third eye, wide open to the light, the real lies are exposed then you realize you can see with your real eyes.

Unlike filets and stewing meats, organs look like what they are: body parts. That’s another reason we resist them. “Organs,” says Rozin, “remind us of what we have in common with animals.” In the same way a corpse spawns thoughts of mortality, tongues and tripe send an unwelcome message: you too are an organism, a chewing, digesting sack of guts.

A cell phone rang from the end table to my right and Kristen bolted up straight. She put her beer on the coffee table and dove across my lap for her phone, sprawling over me. My eyes flew wide. I’d never been that close to her before. I’d only ever touched her hand. If I pushed her down across my knees, I could spank her ass. She grabbed her phone and whirled off my lap. “It’s Sloan. I’ve been waiting for this call all day.” She put a finger to her lips for me to be quiet, hit the Talk button, and put her on speaker. “Hey, Sloan, what’s up?” “Did you send me a potato?” Kristen covered her mouth with her hand and I had to stifle a snort. “Why? Did you get an anonymous potato in the mail?” “Something is seriously wrong with you,” Sloan said. “Congratulations, he put a ring on it. PotatoParcel.com.” She seemed to be reading a message. “You found a company that mails potatoes with messages on them? Where do you find this stuff?” Kristen’s eyes danced. “I don’t know what you’re talking about. Do you have the other thing though?” “Yeeeess. The note says to call you before I open it. Why am I afraid?” Kristen giggled. “Open it now. Is Brandon with you?” “Yes, he’s with me. He’s shaking his head.” I could picture his face, that easy smile on his lips. “Okay, I’m opening it. It looks like a paper towel tube. There’s tape on the—AHHHHHH! Are you kidding me, Kristen?! What the hell!” Kristen rolled forward, putting her forehead to my shoulder in laughter. “I’m covered in glitter! You sent me a glitter bomb? Brandon has it all over him! It’s all over the sofa!” Now I was dying. I covered my mouth, trying to keep quiet, and I leaned into Kristen, who was howling, our bodies shaking with laughter. I must not have been quiet enough though. “Wait, who’s with you?” Sloan asked. Kristen wiped at her eyes. “Josh is here.” “Didn’t he have a date tonight? Brandon told me he had a date.” “He did, but he came back over after.” “He came back over?” Her voice changed instantly. “And what are you two doing? Remember what we talked about, Kristen…” Her tone was taunting. Kristen glanced at me. Sloan didn’t seem to realize she was on speaker. Kristen hit the Talk button and pressed the phone to her ear. “I’ll call you tomorrow. I love you!” She hung up on her and set her phone down on the coffee table, still tittering. “And what did you two talk about?” I asked, arching an eyebrow. I liked that she’d talked about me. Liked it a lot. “Just sexually objectifying you. The usual,” she said, shrugging. “Nothing a hot fireman like you can’t handle.” A hot fireman like you.I did my best to hide my smirk. “So do you do this to Sloan a lot?” I asked. “All the time. I love messing with her. She’s so easily worked up.” She reached for her beer. I chuckled. “How do you sleep at night knowing she’ll be finding glitter in her couch for the next month?” She took a swig of her beer. “With the fan on medium.” My laugh came so hard Stuntman Mike looked up and cocked his head at me. She changed the channel and stopped on HBO. Some show. There was a scene with rose petals down a hallway into a bedroom full of candles. She shook her head at the TV. “See, I just don’t get why that’s romantic. You want flower petals stuck to your ass? And who’s gonna clean all that shit up? Me? Like, thanks for the flower sex, let’s spend the next half an hour sweeping?” “Those candles are a huge fire hazard.” I tipped my beer toward the screen. “Right? And try getting wax out of the carpet. Good luck with that.” I looked at the side of her face. “So what do you think is romantic?” “Common sense,” she answered without thinking about it. “My wedding wouldn’t be romantic. It would be entertaining. You know what I want at my wedding?” she said, looking at me. “I want the priest from The Princess Bride. The mawage guy.

There must always remain, however, from the standpoint of normal waking consciousness, a certain baffling inconsistency between the wisdom brought forth from the deep, and the prudence usually found to be effective in the light world. Hence the common divorce of opportunism from virtue and the resultant degeneration of human existence. Martyrdom is for saints, but the common people have their institutions, and these cannot be left to grow like lilies of the field; Peter keeps drawing his sword, as in the garden, to defend the creator and sustainer of the world. The boon brought from the transcendent deep becomes quickly rationalized into nonentity, and the need becomes great for another hero to refresh the word. How teach again, however, what has been taught correctly and incorrectly learned a thousand thousand times, throughout the millenniums of mankind’s prudent folly? That is the hero’s ultimate difficult task. How render back into light-world language the speech-defying pronouncements of the dark? How represent on a two-dimensional surface a three-dimensional form, or in a three-dimensional image a multi-dimensional meaning? How translate into terms of “yes” and “no” revelations that shatter into meaninglessness every attempt to define the pairs of opposites? How communicate to people who insist on the exclusive evidence of their senses the message of the all-generating void?

The mantle of intellectual meaninglessness shrouds every aspect of our common life. Events, things, and “information” flood over us, overwhelming us, disorienting us with threats and possibilities we for the most part have no idea what to do about. Commercials, catch words, political slogans, and high-flying intellectual rumors clutter our mental and spiritual space. Our minds and bodies pick them up like a dark suit picks up lint. They decorate us. We willingly emblazon messages on our shirts, caps—even the seat of our pants. Sometime back we had a national campaign against highway billboards. But the billboards were nothing compared to what we now post all over our bodies. We are immersed in birth-to-death and wall-to-wall “noise”—silent and not so silent.

The third moment of silence is in front of Herod and his band of mockers. They wanted a show. The Bible says this: When Herod saw Jesus, he was greatly pleased, because for a long time he had been wanting to see him. From what he had heard about him, he hoped to see him perform some miracle. He plied him with many questions, but Jesus gave him no answer. . . . Then Herod and his soldiers ridiculed and mocked him. Dressing him in an elegant robe, they sent him back to Pilate. That day Herod and Pilate became friends—before this they had been enemies. (Luke 23:8–9, 11–12) This passage tells a fearsome tale. There are many who want Jesus to be nothing more than a miracle worker or an entertainer. And how ironic it is that enemies became friends out of a common desire to be rid of Him. Has anything changed since then? The fourth time Jesus was silent was when Pilate became fearful, hearing that He claimed to be the Son of God. “Where do You come from?” he asked. But Jesus remained silent. He had already told Pilate where He came from. But Pilate did not have the courage to deal with His answer. In the mix of these silent responses, there is a wealth of thought from God to us. A

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

In the absence of moral leadership, there are just too many competing stories. For every call to become an activist for racial justice, there is a well-rehearsed message that says that activists are pushing too hard. For every chance to speak up against the casual racism White people so often hear from other White folks, there is a countervailing pressure not to rock the boat. If you want to believe that White people are the real victims in race relations and that the stereotypes of people of color as criminal and lazy are common sense rather than White supremacy tropes, there is a glide path to take you there. And when your life trajectory has taught you that the system works pretty ok if you do the right things, then its easy to wonder why whole groups of people can’t seem to do better for themselves. Whichever story you choose to believe, nobody wants to be the villain. So there is an available set of justifications as to why your view is morally right.

Political economist and sociologist Max Weber famously spoke of the “disenchantment of the world,” as rationalization and science led Europe and America into modern industrial society, pushing back religion and all “magical” theories about reality. Now we are witnessing the disenchantment of the self. One of the many dangers in this process is that if we remove the magic from our image of ourselves, we may also remove it from our image of others. We could become disenchanted with one another. Our image of Homo sapiens underlies our everyday practice and culture; it shapes the way we treat one another as well as how we subjectively experience ourselves. In Western societies, the Judeo-Christian image of humankind—whether you are a believer or not—has secured a minimal moral consensus in everyday life. It has been a major factor in social cohesion. Now that the neurosciences have irrevocably dissolved the Judeo-Christian image of a human being as containing an immortal spark of the divine, we are beginning to realize that they have not substituted anything that could hold society together and provide a common ground for shared moral intuitions and values. An anthropological and ethical vacuum may well follow on the heels of neuroscientific findings. This is a dangerous situation. One potential scenario is that long before neuroscientists and philosophers have settled any of the perennial issues—for example, the nature of the self, the freedom of the will, the relationship between mind and brain, or what makes a person a person—a vulgar materialism might take hold. More and more people will start telling themselves: “I don’t understand what all these neuroexperts and consciousness philosophers are talking about, but the upshot seems pretty clear to me. The cat is out of the bag: We are gene-copying bio- robots, living out here on a lonely planet in a cold and empty physical universe. We have brains but no immortal souls, and after seventy years or so the curtain drops. There will never be an afterlife, or any kind of reward or punishment for anyone, and ultimately everyone is alone. I get the message, and you had better believe I will adjust my behavior to it. It would probably be smart not to let anybody know I’ve seen through the game.

THE TEN MOST COMMON PROBLEMS Here are the ten most common problems in communications. Read the list. If any of them apply to you, the principles in this book will help you solve them. 1. Lack of initial rapport with listeners 2. Stiffness or woodenness in use of body 3. Presentation of material is intellectually oriented; speaker forgets to involve the audience emotionally 4. Speaker seems uncomfortable because of fear of failure 5. Poor use of eye contact and facial expression 6. Lack of humor 7. Speech direction and intent unclear due to improper  preparation 8. Inability to use silence for impact 9. Lack of energy, causing inappropriate pitch pattern, speech  rate, and volume 10. Use of boring language and lack of interesting material Various polls show that the ability to communicate well is ranked the number-one key to success by leaders in business, politics, and the professions. If you don’t communicate effectively, you may not die, like some POWs or neglected babies we mentioned earlier, but you also won’t live as fully as you should, nor will you achieve personal goals. This was a lesson drummed into me at a very early age.

It was just after eleven and I had a missed text from Cade. There was a picture of Scout sprawled across his bed with a message. The text had just come through. It was probably what had woken me. Cade: I think Scout misses you. Me: He looks pretty comfy. Probably happy to have his spot back. Cade: Okay, by “Scout” maybe I meant me. Me: You can cuddle with Scout. Cade: He keeps kicking me away. I laughed and started to type when another message came through. Cade: He prefers you. We have that in common. It hit me then how much I genuinely liked Cade. Me: My bed’s pretty lonely too. At least you have Scout.

I will have you for husband tonight,” she said in fierce, low tones, “or I will not go until I do!” “If there was any way, I would,” he protested. “Daise Congar would crack my head if I wanted to go against custom. For the love of the Light, Faile, just carry the message, and I’ll wed you the very first day I can.” He would. If that day ever came. Suddenly she was very intent on his beard, smoothing it and not meeting his eyes. She started speaking slowly but picked up speed like a runaway horse. “I … just happened to mention … in passing … I just mentioned to Mistress al’Vere how we had been traveling together—I don’t know how it came up—and she said—and Mistress Congar agreed with her—not that I talked to everybody!—she said that we probably—certainly—could be considered betrothed already under your customs, and the year is just to make sure you really do get on well together—which we do, as anyone can see—and here I am being as forward as some Domani hussy or one of those Tairen galls—if you ever even think of Berelain—oh, Light, I’m babbling, and you won’t even—” He cut her off by kissing her as thoroughly as he knew how. “Will you marry me?” he said breathlessly when he was done. “Tonight?” He must have done ever better with the kiss than he thought; he had to repeat himself six times, with her giggling against his throat and demanding he say it again, before she seemed to understand. Which was how he found himself not half an hour later kneeling opposite her in the common room, in front of Daise Congar and Marin al’Vere, Alsbet Luhhan and Neysa Ayellin and all the Women’s Circle. Loial had been roused to stand for him with Aram, and Bain and Chiad stood for Faile. There were no flowers to put in her hair or his, but Bain, guided by Marin, tucked a long red wedding ribbon around his neck, and Loial threaded another through Faile’s dark hair, his thick fingers surprisingly deft and gentle. Perrin’s hands trembled as he cupped hers. “I, Perrin Aybara, do pledge you my love, Faile Bashere, for as long as I live.” For as long as I live and after. “What I possess in this world I give to you.” A horse, an axe, a bow. A hammer. Not much to gift a bride. I give you life, my love. It’s all I have. “I will keep and hold you, succor and tend you, protect and shelter you, for all the days of my life.” I can’t keep you; the only way I can protect you is to send you away. “I am yours, always and forever.” By the time he finished, his hands were shaking visibly. Faile moved her hands to hold his. “I, Zarine Bashere …” That was a surprise; she hated that name. “ … do pledge you my love, Perrin Aybara … .” Her hands never trembled at all.

What kind of regrets? For me, very few books cause tears, much less require a handkerchief, but Bronnie Ware’s 2012 book The Top Five Regrets of the Dying did both. Ware spent many years caring for those facing their own mortality. When she questioned the dying about any regrets they had or anything they would do differently, Bronnie found that common themes surfaced again and again. The five most common were these: I wish that I’d let myself be happier—too late they realized happiness is a choice; I wish I’d stayed in touch with my friends—too often they failed to give them the time and effort they deserved; I wish I’d had the courage to express my feelings—too frequently shut mouths and shuttered feelings weighed too heavy to handle; I wish I hadn’t worked so hard—too much time spent making a living over building a life caused too much remorse. As tough as these were, one stood out above them all. The most common regret was this: I wish I’d had the courage to live a life true to myself not the life others expected of me. Half-filled dreams and unfulfilled hopes: this was the number-one regret expressed by the dying. As Ware put it, “Most people had not honored even a half of their dreams and had to die knowing that it was due to choices they had made, or not made.” Bronnie Ware’s observations aren’t hers alone. At the conclusion of their exhaustive research, Gilovich and Medvec in 1994 wrote, “When people look back on their lives, it is the things they have not done that generate the greatest regret.... People’s actions may be troublesome initially; it is their inactions that plague them most with long-term feelings of regret.” Honoring our hopes and pursuing productive lives through faith in our purpose and priorities is the message from our elders. From the wisest position they’ll ever have comes their clearest message. No regrets. So make sure every day you do what matters most. When you know what matters most, everything makes sense. When you don’t know what matters most, anything makes sense. The best lives aren’t led this way.

Reflecting back on the journey to the “Great Outdoors” places me in a different tonal mood, filled up with hope and passion, not resentful, suppressed relics of anger unresolved Did you listen to the winds? What did you hear? Did you listen to the trees? What knowledge did they bring you? Did you listen to the birds? What songs did they sing to you? Did you listen to the Universe(s)? What messages did they bring you? Did you listen to the ancestors? What hope did they send you? Did you really listen? Close your eyes and open up your full heart and listen again Not for me Do it 4 UrSelf Do it 4 tha Future Look beyond UrSelf Open up UrSelf Love ThySelf Quiet the chatter of your mind, close the racing tracks and be still and quiet so that U can hear what they’re trying to say to U. Be appreciative for what U have been bestowed and blessed to be stewards of, please do not take this to mean: Destroy, dominate, and control. Let it mean be cognizant of the complexity, respect true biodiversity, respect and honor all Life, allow for balance, and recognize evolutionary adaptability in all of Creation. The winds are blowing good tidings and blessings in this here direction as this one poem comes to a close while striving for the rootedness of an ancient Sequoia so high up in the sky and deeply rooted in our common Mother. Listen to my woes of loneliness and see that will Life all around, NO one is truly lonely or alone.

Just being nice is not a winning strategy. Nice sends a message that the woman is willing to sacrifice pay to be liked by others. This is why a woman needs to combine niceness with insistence, a style that Mary sue Coleman, president of the University of Michigan, calls "relentlessly pleasant." This method requires smiling frequently, expressing appreciation and concern, invoking common interests, emphasizing larger goals, and approaching the negotiation as solving a problem as opposed to taking a critical stance. Most negotiations involve drawn-out, successive moves, so women need to stay focused... and smile. No wonder women don't negotiate as much as men. It's like trying to cross a minefield backward in high heels. So what should we do? Should we play by the rules that others created? Should we figure out a way to put on a friendly expression while not being too nice, displaying the right levels of loyalty and using "we" language? I understand the paradox of advising women to change the world by adhering to biased rules and expectations. I know it is not a perfect answer but a means to a desirable end. It is also true, as any good negotiator knows, that having a better understanding of the other side leads to a superior outcome. So at the very least, women can enter these negotiations with the knowledge that showing concern for the common good, even as they negotiate for themselves, will strengthen their position.

Being Willing to Ask for Help • I’ll ask for help whenever I need to. • I’ll remind myself that if I need something, most people will be glad to help if they can. • I’ll use clear, intimate communication to ask for what I want, explaining my feelings and the reasons for my request. • I’ll trust that most people will listen if I ask them to. Being Myself, Whether People Accept Me or Not • When I state my thoughts clearly and politely, without malice, I won’t try to control how people take it. • I won’t give more energy than I really have. • Instead of trying to please, I’ll give other people a true indication of how I feel. • I won’t volunteer for something if I think I’ll resent it later. • If someone says something I find offensive, I’ll offer an alternative viewpoint. I won’t try to change the other person’s mind; I just won’t let the statement go unremarked upon. Sustaining and Appreciating Emotional Connections • I’ll make a point of keeping in touch with special people I care about and returning their calls or electronic messages. • I’ll think of myself as a strong person who deserves to give and receive help from my community of friends. • Even when people aren’t saying the “right” thing, I’ll tune in to whether they’re trying to help me. If their effort makes me feel emotionally nurtured, I’ll express my gratitude. • When I’m irritated with someone, I’ll think about what I want to say that could improve our relationship. I’ll wait until I cool off and then ask if the other person is willing to listen to my feelings. Having Reasonable Expectations for Myself • I’ll keep in mind that being perfect isn’t always necessary. I’ll get stuff done rather than obsess over getting things done perfectly. • When I get tired, I’ll rest or do something different. My level of physical energy will tell me when I’ve been doing too much. I won’t wait for an accident or illness to make me stop. • When I make a mistake, I’ll chalk it up to being human. Even if I think I’ve anticipated everything, there will be outcomes I don’t expect. • I’ll remember that everyone is responsible for their own feelings and for expressing their needs clearly. Beyond common courtesy, it isn’t up to me to guess what others want.

The question I'm most commonly asked is "Why?" A more pertinent question might be, why is it that more people don't attempt to escape the limitations imposed upon them? If Tracks has a message at all, it is that one can be awake to the demand for obedience that seems natural simply because it is familiar. Wherever there is pressure to conform (one person's conformity is often in the interests of another person's power), there is a requirement to resist. Of course I did not mean that people should drop what they were doing and head for the wilder places, certainly not that they should copy what I did. I meant that one can choose adventure in the most ordinary of circumstances. Adventure of the mind, or to use an old-fashioned word, the spirit.

Groupies and hangers-on somehow fancy themselves entitled to the narcissist’s favour and largesse, his time, attention, and other resources. They convince themselves that they are exempt from the narcissist’s rage and wrath and immune to his vagaries andabuse . This self-imputed and self-conferred status irritates the narcissist no end as it challenges and encroaches on his standing as the only source of preferential treatment and the sole decision-maker when it comes to the allocation of his precious and cosmically significant wherewithal. The narcissist is the guru at the centre of a cult. Like other gurus, he demands complete obedience from his flock: his spouse, his offspring, other family  members, friends, and colleagues. He feels entitled to adulation and special treatment by his followers. He punishes the wayward and the straying lambs. He enforces discipline, adherence to his teachings, and common goals. The less accomplished he is in reality – the more stringent his mastery and the more pervasive the brainwashing. Cult leaders are narcissists who failed in their mission to "be someone", to become famous, and to impress the world with their uniqueness, talents, traits, and skills. Such disgruntled narcissists withdraw into a "zone of comfort" (known as the "Pathological Narcissistic Space") that assumes the hallmarks of a cult. The – often involuntary – members of the narcissist's mini-cult inhabit a twilight zone of his own construction. He imposes on them an exclusionary or inclusionary shared psychosis, replete with persecutory delusions, "enemies", mythical-grandiose narratives, and apocalyptic scenarios if he is flouted. Exclusionary shared psychosis involves the physical and emotional isolation of the narcissist and his “flock” (spouse, children, fans, friends) from the outside world in order to better shield them from imminent threats and hostile intentions. Inclusionary shared psychosis revolves around attempts to spread the narcissist’s message in a missionary fashion among friends, colleagues, co-workers, fans, churchgoers, and anyone else who comes across the mini-cult. The narcissist's control is based on ambiguity, unpredictability, fuzziness, and ambientabuse . His ever-shifting whims exclusively define right versus wrong, desirable and unwanted, what is to be pursued and what to be avoided. He alone determines the rights and obligations of his disciples and alters them at will.

Because—isn’t it drilled into us constantly, from childhood on, an unquestioned platitude in the culture—? From William Blake to Lady Gaga, from Rousseau to Rumi to Tosca to Mister Rogers, it’s a curiously uniform message, accepted from high to low: when in doubt, what to do? How do we know what’s right for us? Every shrink, every career counselor, every Disney princess knows the answer: “Be yourself.” “Follow your heart.” Only here’s what I really, really want someone to explain to me. What if one happens to be possessed of a heart that can’t be trusted—? What if the heart, for its own unfathomable reasons, leads one willfully and in a cloud of unspeakable radiance away from health, domesticity, civic responsibility and strong social connections and all the blandly-held common virtues and instead straight towards a beautiful flare of ruin, self-immolation, disaster?

Blessed are the poor in spirit; yours is the kingdom of heaven! What could the church do, not just say, that would make the poor in spirit believe that? Blessed are the mourners; they shall be comforted! How will the mourners believe that, if we are not God's agents in bringing that comfort? Blessed are the meek; they shall inherit the earth. How will the meet ever believe such nonsense if the church does not stand up for the rights against the rich and the powerful, in the name of the crucified Messiah who had nowhere to lay his head? Blessed are those who hunger and thirst for God's justice; how will that message get through, unless we are prepared to stand alongside those who are denied justice and go on making a fuss until they get it? Blessed are the merciful; how are people to believe that, in a world where mercy is weakness, unless we visit the prisoner and welcome the prodigal? Blessed are the pure in heart; how will people believe that, in a world where impurity is a big business, unless we ourselves are worshipping the living God until our own hearts are set on fire and scorched through with his purity? Blessed are the peacemakers; how will we ever learn that, in a world where war in one country means business for another,, unless the church stands in the middle and says that there is a different way of being human, a different way of ordering our common life? Blessed are the persecuted and insulted for the kingdom's sake, for Jesus' sake; how will that message ever get across if the church is so anxious not to court bad publicity that it refuses ever to say or do anything that might get it into trouble either with the authorities, for being so subversive, or with the revolutionaries, for insisting that the true revolution begins at the foot of the cross?

The Gospels were written in such temporal and geographical proximity to the events they record that it would have been almost impossible to fabricate events. Anyone who cared to could have checked out the accuracy of what they reported. The fact that the disciples were able to proclaim the resurrection in Jerusalem in the face of their enemies a few weeks after the crucifixion shows that what they proclaimed was true, for they could never have proclaimed the resurrection under such circumstances had it not occurred. The Gospels could not have been corrupted without a great outcry on the part of orthodox Christians. Against the idea that there could have been a deliberate falsifying of the text, no one could have corrupted all the manuscripts. Moreover, there is no precise time when the falsification could have occurred, since, as we have seen, the New Testament books are cited by the church fathers in regular and close succession. The text could not have been falsified before all external testimony, since then the apostles were still alive and could repudiate any such tampering with the Gospels. The miracles of Jesus were witnessed by hundreds of people, friends and enemies alike; that the apostles had the ability to testify accurately to what they saw; that the apostles were of such doubtless honesty and sincerity as to place them above suspicion of fraud; that the apostles, though of low estate, nevertheless had comfort and life itself to lose in proclaiming the gospel; and that the events to which they testified took place in the civilized part of the world under the Roman Empire, in Jerusalem, the capital city of the Jewish nation. Thus, there is no reason to doubt the apostles’ testimony concerning the miracles and resurrection of Jesus. It would have been impossible for so many to conspire together to perpetrate such a hoax. And what was there to gain by lying? They could expect neither honor, nor wealth, nor worldly profit, nor fame, nor even the successful propagation of their doctrine. Moreover, they had been raised in a religion that was vastly different from the one they preached. Especially foreign to them was the idea of the death and resurrection of the Jewish Messiah. This militates against their concocting this idea. The Jewish laws against deceit and false testimony were very severe, which fact would act as a deterrent to fraud. Suppose that no resurrection or miracles occurred: how then could a dozen men, poor, coarse, and apprehensive, turn the world upside down? If Jesus did not rise from the dead, declares Ditton, then either we must believe that a small, unlearned band of deceivers overcame the powers of the world and preached an incredible doctrine over the face of the whole earth, which in turn received this fiction as the sacred truth of God; or else, if they were not deceivers, but enthusiasts, we must believe that these extremists, carried along by the impetus of extravagant fancy, managed to spread a falsity that not only common folk, but statesmen and philosophers as well, embraced as the sober truth. Because such a scenario is simply unbelievable, the message of the apostles, which gave birth to Christianity, must be true. Belief in Jesus’ resurrection flourished in the very city where Jesus had been publicly crucified. If the people of Jerusalem thought that Jesus’ body was in the tomb, few would have been prepared to believe such nonsense as that Jesus had been raised from the dead. And, even if they had so believed, the Jewish authorities would have exposed the whole affair simply by pointing to Jesus’ tomb or perhaps even exhuming the body as decisive proof that Jesus had not been raised. Three great, independently established facts—the empty tomb, the resurrection appearances, and the origin of the Christian faith—all point to the same marvelous conclusion: that God raised Jesus from the dead.

I remember talking once on this subject to one of the most beautiful personalities I have ever known: a woman, whose sympathy and noble kindness to me, both before and since the tragedy of my imprisonment, have been beyond power and description; one who has really assisted me, though she does not know it, to bear the burden of my troubles more than any one else in the whole world has, and all through the mere fact of her existence, through her being what she is - partly an ideal and partly an influence: a suggestion of what one might become as well as a real help towards becoming it; a soul that renders the common air sweet, and makes what is spiritual seem as simple and natural as sunlight or the sea: one for whom beauty and sorrow walk hand in hand, and have the same message. On the occasion of which I am thinking I recall distinctly how I said to her that there was enough suffering in one narrow London lane to show that God did not love man, and that wherever there was any sorrow, though but that of a child, in some little garden weeping over a fault that it had or had not committed, the whole face of creation was completely marred. I was entirely wrong. She told me so, but I could not believe her. I was not in the sphere in which such belief was to be attained to. Now it seems to me that love of some kind is the only possible explanation of the extraordinary amount of suffering that there is in the world.

Out of that union [Kingdom of God reign] we discover love as a life power that has the marvelous, many-sided expression spelled out by Paul in 1 Corinthians 13. But this beautiful statement by Paul is commonly misunderstood in exactly the same legalistic way as is Jesus' Discourse on the Hill. Love, Paul there tells us, is patient, kind, free of jealousy and arrogance, is not rude or self-seeking, is not easily angered and keeps no record of wrongs, takes no joy in things that are wrong but instead in what is true. It always protects, always accepts, always hopes, and endures everything. And it never quits (1 Cor. 13:4–8). People usually read this, and are taught to read it, as telling them to be patient, kind, free of jealousy, and so on—just as they read Jesus' Discourse as telling them to not call others fools, not look on a woman to lust, not swear, to go the second mile, and so forth. But Paul is plainly saying—look at his words—that it is love that does these things, not us, and that what we are to do is to “pursue love” (1 Cor. 14:1). As we “catch” love, we then find that these things are after all actually being done by us. These things, these godly actions and behaviors, are the result of dwelling in love. We have become the kind of person who is patient, kind, free of jealousy, and so on. Paul's message is exactly the same as Jesus' message. And no wonder, for as Paul was always the first to say, he learned what he taught from Jesus (Gal. 1:12).

Spot Rumination Triggered by Emails Email is a common trigger for rumination. Text messages, Facebook comments, and tweets can be too. All the nonverbal cues, and many of the context cues, are stripped out of this type of communication. The asynchronized nature of email often adds to the issue. For example, does a slow reply to an email mean the person is disinterested? Or might it mean something else? Is the person busy? A habitual slow replier? Waiting on some information before coming back to you with a reply? Still thinking about what you’ve said? Is the person disorganized and got distracted? Not checking messages? Did your message go to spam? If you get caught in email-induced rumination, recognize if you’re jumping to any negative conclusions about why the person hasn’t responded and try coming up with alternative explanations that are plausible. Use the next experiment as a guide. Remember that slowing your breathing will always help you think more clearly and flexibly, so do this too. Experiment: Can you recall a time when a nontimely response to an email set off rumination for you? What was (1) your worst-case scenario prediction for the person’s lack of response, (2) the best-case scenario, and (3) the most likely scenario? If you struggle to think of an answer for “most likely,” pick something that falls in the middle, between your answers for the best- and worst-case scenarios. In the email incident you just recalled, did you ever find out what the reason for the slow response was? Often you won’t find out the reasons for other people’s actions, which is part of why this type of rumination tends to be so futile.

Don’t Run on Emptiness Elijah was a man with a nature like ours. —JAMES 5:17 NASB     Have you ever been to a large concert or a speaking event with thousands of others around you talking or clapping or singing and still felt alone or empty? That feeling is very common to those of us who are living in a merry-go-round world. So much noise, but so little caring. Elijah of the Bible felt just like that—empty with no purpose in life. In 1 Kings 19:1-18 we find him: • v. 2—being threatened to have his life taken; • v. 3—afraid; • v. 4—praying that he might die; • v. 5—touched by an angel who said, “Arise, eat.”; • v. 9—asked by the Lord, “What are you doing here?”; • v. 11—being told to go stand on the mountain before the LORD; • vv. 11-12—confronted by strong winds, an earthquake, a fire, and a sound of gentle blowing (or a gentle whisper); • v. 14—telling the LORD he had done all the LORD had asked and that he alone was left. Yes, Elijah was as human as we are. He was threatened, he was alone, he wanted to die, he was confused, he wanted to give in and call it quits. But he didn’t, he went on top of the mountain. In verses 11-12 he heard the sound of a gentle whisper. He could have ignored the message, but he didn’t. By wise counsel from the Lord, Elijah was assured that he wasn’t done (vv. 15-16); he wasn’t alone (v. 16); he wasn’t a failure (v. 18). If you find yourself in that empty state like Elijah, you, too, can be assured that you are not done, not alone, and not a failure. Listen to that gentle whisper and get back on track. How does one get back on the right track? Scripture gives us four ways to get away so we can hear the whisper of God’s voice: 1. Go to a quiet spot.

The one person who didn’t seem enthusiastic about giving a speech in Berlin was Obama. When Favreau and I talked to him about it, he didn’t offer much beyond suggesting we use Berlin’s story to talk about what we were proposing in our own foreign policy. Chancellor Angela Merkel rejected a request from the campaign for the speech to take place at the Brandenburg Gate, where Reagan had called on Gorbachev to tear down the wall, saying that the venue should be reserved for an actual president. When he learned about this, Obama was embarrassed and annoyed. “I never said I wanted to give a speech in front of the Brandenburg Gate,” he snapped. It spoke to a larger dynamic in the campaign: While Obama was often blamed for the cult of personality growing up around him—arty posters, celebrity anthems, and lavish settings for his events—he was rarely responsible for it, and worried that we were raising expectations too high in a world that has a way of resisting change. “Before he left for Afghanistan, he read a draft of the speech and told us he was satisfied with it—“You could put this speech on the teleprompter and I’d be fine,” he said—but I was hoping for more than that. I was hoping for edits that would elevate the speech and make it more than a summation of our worldview. The shift to a foreign audience hadn’t been hard, as Obama’s message about working across races “and religions, his preference for diplomacy over war, his embrace of the science of climate change, and his recognition that the world needed to confront issues beyond terrorism were going to be well received in Germany. I kept looking for the phrase or two that might elevate that message, summarizing it in a way that could convey the same sense of common mission that Kennedy and Reagan had evoked.

History has brought us to the point where the Christian message is thought to be essentially concerned only with how to deal with sin: with wrongdoing or wrong-being and its effects. Life, our actual existence, is not included in what is now presented as the heart of the Christian message, or it is included only marginally. That is where we find ourselves today. Once we understand the disconnection between the current message and ordinary life, the failures just noted at least make a certain sense. They should be expected. When we examine the broad spectrum of Christian proclamation and practice, we see that the only thing made essential on the right wing of theology is forgiveness of the individual’s sins. On the left it is removal of social or structural evils. The current gospel then becomes a “gospel of sin management.” Transformation of life and character is no part of the redemptive message. Moment-to-moment human reality in its depths is not the arena of faith and eternal living. To the right, being a Christian is a matter of having your sins forgiven. (Remember that bumper sticker?) To the left, you are Christian if you have a significant commitment to the elimination of social evils. A Christian is either one who is ready to die and face the judgment of God or one who has an identifiable commitment to love and justice in society. That’s it. The history that has brought this about—being filtered through the Modernist/Fundamentalist controversy that consumed American religion for many decades and still works powerfully in its depths—also has led each wing to insist that what the other takes for essential should not be regarded as essential. What right and left have in common is that neither group lays down a coherent framework of knowledge and practical direction adequate to personal transformation toward the abundance and obedience emphasized in the New Testament, with a corresponding redemption of ordinary life. What is taught as the essential message about Jesus has no natural connection to entering a life of discipleship to him.

In a rather simple way. It merely required the use of that much-neglected commodity—common sense. You see, there is a branch of human knowledge known as symbolic logic, which can be used to prune away all sorts of clogging deadwood that clutters up human language.” “What about it?” said Fulham. “I applied it. Among other things, I applied it to this document here. I didn’t really need to for myself because I knew what it was all about, but I think I can explain it more easily to five physical scientists by symbols rather than by words.” Hardin removed a few sheets of paper from the pad under his arm and spread them out. “I didn’t do this myself, by the way,” he said. “Muller Holk of the Division of Logic has his name signed to the analyses, as you can see.” Pirenne leaned over the table to get a better view and Hardin continued: “The message from Anacreon was a simple problem, naturally, for the men who wrote it were men of action rather than men of words. It boils down easily and straightforwardly to the unqualified statement, which in symbols is what you see, and which in words, roughly translated, is, ‘You give us what we want in a week, or we take it by force.’ ” There was silence as the five members of the Board ran down the line of symbols, and then Pirenne sat down and coughed uneasily. Hardin said, “No loophole, is there, Dr. Pirenne?” “Doesn’t seem to be.” “All right.” Hardin replaced the sheets. “Before you now you see a copy of the treaty between the Empire and Anacreon—a treaty, incidentally, which is signed on the Emperor’s behalf by the same Lord Dorwin who was here last week—and with it a symbolic analysis.” The treaty ran through five pages of fine print and the analysis was scrawled out in just under half a page. “As you see, gentlemen, something like ninety percent of the treaty boiled right out of the analysis as being meaningless, and what we end up with can be described in the following interesting manner: “Obligations of Anacreon to the Empire: None!” “Powers of the Empire over Anacreon: None!” Again the five followed the reasoning anxiously, checking carefully back to the treaty, and when they were finished, Pirenne said in a worried fashion, “That seems to be correct.

The common error of ordinary religious practice is to mistake the symbol for the reality, to look at the finger pointing the way and then to suck it for comfort rather than follow it. Religious ideas are like words— of little use, and often misleading, unless you know the concrete realities to which they refer. The word “water” is a useful means of communication amongst those who know water. The same is true of the word and the idea called “God.” I do not, at this point, wish to seem mysterious or to be making claims to “secret knowledge.” The reality which corresponds to “God” and “eternal life” is honest, above-board, plain, and open for all to see. But the seeing requires a correction of mind, just as clear vision sometimes requires a correction of the eyes. The discovery of this reality is hindered rather than helped by belief, whether one believes in God or believes in atheism. We must here make a clear distinction between belief and faith, because, in general practice, belief has come to mean a state of mind which is almost the opposite of faith. Belief, as I use the word here, is the insistence that the truth is what one would “lief” or wish it to be. The believer will open his mind to the truth on condition that it fits in with his preconceived ideas and wishes. Faith, on the other hand, is an unreserved opening of the mind to the truth, whatever it may turn out to be. Faith has no preconceptions; it is a plunge into the unknown. Belief clings, but faith lets go. In this sense of the word, faith is the essential virtue of science, and likewise of any religion that is not self-deception. Most of us believe in order to feel secure, in order to make our individual lives seem valuable and meaningful. Belief has thus become an attempt to hang on to life, to grasp and keep it for one’s own. But you cannot understand life and its mysteries as long as you try to grasp it. Indeed, you cannot grasp it, just as you cannot walk off with a river in a bucket. If you try to capture running water in a bucket, it is clear that you do not understand it and that you will always be disappointed, for in the bucket the water does not run. To “have” running water you must let go of it and let it run. The same is true of life and of God.

Power is seeping away from autocrats and single-party systems whether they embrace reform or not. It is spreading from large and long-established political parties to small ones with narrow agendas or niche constituencies. Even within parties, party bosses who make decisions, pick candidates, and hammer out platforms behind closed doors are giving way to insurgents and outsiders—to new politicians who haven’t risen up in the party machine, who never bothered to kiss the ring. People entirely outside the party structure—charismatic individuals, some with wealthy backers from outside the political class, others simply catching a wave of support thanks to new messaging and mobilization tools that don’t require parties—are blazing a new path to political power. Whatever path they followed to get there, politicians in government are finding that their tenure is getting shorter and their power to shape policy is decaying. Politics was always the art of the compromise, but now politics is downright frustrating—sometimes it feels like the art of nothing at all. Gridlock is more common at every level of decision-making in the political system, in all areas of government, and in most countries. Coalitions collapse, elections take place more often, and “mandates” prove ever more elusive. Decentralization and devolution are creating new legislative and executive bodies. In turn, more politicians and elected or appointed officials are emerging from these stronger municipalities and regional assemblies, eating into the power of top politicians in national capitals. Even the judicial branch is contributing: judges are getting friskier and more likely to investigate political leaders, block or reverse their actions, or drag them into corruption inquiries that divert them from passing laws and making policy. Winning an election may still be one of life’s great thrills, but the afterglow is diminishing. Even being at the top of an authoritarian government is no longer as safe and powerful a perch as it once was. As Professor Minxin Pei, one of the world’s most respected experts on China, told me: “The members of the politburo now openly talk about the old good times when their predecessors at the top of the Chinese Communist Party did not have to worry about bloggers, hackers, transnational criminals, rogue provincial leaders or activists that stage 180,000 public protests each year. When challengers appeared, the old leaders had more power to deal with them. Today’s leaders are still very powerful but not as much as those of a few decades back and their powers are constantly declining.”3

Here is my six step process for how we will first start with ISIS and then build an international force that will fight terrorism and corruption wherever it appears. “First, in dedication to Lieutenant Commander McKay, Operation Crapshoot commenced at six o’clock this morning. I’ve directed a handpicked team currently deployed in Iraq to coordinate a tenfold increase in aerial bombing and close air support. In addition to aerial support, fifteen civilian security companies, including delegations from our international allies, are flying special operations veterans into Iraq. Those forces will be tasked with finding and annihilating ISIS, wherever they walk, eat or sleep. I’ve been told that they can’t wait to get started. “Second, going forward, our military will be a major component in our battle against evil. Militaries need training. I’ve been assured by General McMillan and his staff that there is no better final training test than live combat. So without much more expenditure, we will do two things, train our troops of the future, and wipe out international threats. “Third, I have a message for our allies. If you need us, we will be there. If evil raises its ugly head, we will be with you, arm in arm, fighting for what is right. But that aid comes with a caveat. Our allies must be dedicated to the common global ideals of personal and religious freedom. Any supposed ally who ignores these terms will find themselves without impunity. A criminal is a criminal. A thief is a thief. Decide which side you’re on, because our side carries a big stick. “Fourth, to the religious leaders of the world, especially those of Islam, though we live with differing traditions, we are still one people on this Earth. What one person does always has the possibility of affecting others. If you want to be part of our community, it is time to do your part. Denounce the criminals who besmirch your faith. Tell your followers the true meaning of the Koran. Do not let the money and influence of hypocrites taint your religion or your people. We request that you do this now, respectfully, or face the scrutiny of America and our allies. “Fifth, starting today, an unprecedented coalition of three former American presidents, my predecessor included, will travel around the globe to strengthen our alliances. Much like our brave military leaders, we will lead from the front, go where we are needed. We will go toe to toe with any who would seek to undermine our good intentions, and who trample the freedoms of our citizens. In the coming days you will find out how great our resolve truly is. “Sixth, my staff is in the process of drafting a proposal for the members of the United Nations. The proposal will outline our recommendations for the formation of an international terrorism strike force along with an international tax that will fund ongoing anti-terrorism operations. Only the countries that contribute to this fund will be supported by the strike force. You pay to play.

Can't Hold Us Down" (feat. Lil' Kim) So what am I not supposed to have an opinion Should I be quiet just because I'm a woman Call me a bitch cos I speak what's on my mind Guess it's easier for you to swallow if I sat and smiled When a female fires back Suddenly big talker don't know how to act So he does what any little boy would do Making up a few false rumors or two That for sure is not a man to me Slanderin' names for popularity It's sad you only get your fame through controversy But now it's time for me to come and give you more to say This is for my girls all around the world Who've come across a man who don't respect your worth Thinking all women should be seen, not heard So what do we do girls? Shout out loud! Letting them know we're gonna stand our ground Lift your hands high and wave them proud Take a deep breath and say it loud Never can, never will, can't hold us down Nobody can hold us down Nobody can hold us down Nobody can hold us down Never can, never will So what am I not supposed to say what I'm saying Are you offended by the message I'm bringing Call me whatever cos your words don't mean a thing Guess you ain't even a man enough to handle what I sing If you look back in history It's a common double standard of society The guy gets all the glory the more he can score While the girl can do the same and yet you call her a whore I don't understand why it's okay The guy can get away with it & the girl gets named All my ladies come together and make a change Start a new beginning for us everybody sing This is for my girls all around the world Who've come across a man who don't respect your worth Thinking all women should be seen, not heard What do we do girls? Shout Out Loud! Letting them know we're gonna stand our ground Lift your hands high and wave 'em proud Take a deep breath and say it loud Never can, never will, can't hold us down [Lil' Kim:] Check it - Here's something I just can't understand If the guy have three girls then he's the man He can either give us some head, sex a roar If the girl do the same, then she's a whore But the table's about to turn I'll bet my fame on it Cats take my ideas and put their name on it It's airight though, you can't hold me down I got to keep on movin' To all my girls with a man who be tryin to mack Do it right back to him and let that be that You need to let him know that his game is whack And Lil' Kim and Christina Aguilera got your back But you're just a little boy Think you're so cute, so coy You must talk so big To make up for smaller things So you're just a little boy All you'll do is annoy You must talk so big To make up for smaller things This is for my girls... This is for my girls all around the world Who've come across a man who don't respect your worth Thinking all women should be seen, not heard So what do we do girls? Shout out loud! Letting them know we're gonna stand our ground Lift your hands high and wave 'em proud Take a deep breath and say it loud Never can, never will, can't hold us down This is for my girls all around the world Who've come across a man who don't respect your worth Thinking all women should be seen, not heard So what do we do girls? Should out loud! Letting them know we're gonna stand our ground Lift your hands high and wave 'em proud Take a deep breath and say it loud Never can, never will, can't hold us down Spread the word, can't hold us down

A famous British writer is revealed to be the author of an obscure mystery novel. An immigrant is granted asylum when authorities verify he wrote anonymous articles critical of his home country. And a man is convicted of murder when he’s connected to messages painted at the crime scene. The common element in these seemingly disparate cases is “forensic linguistics”—an investigative technique that helps experts determine authorship by identifying quirks in a writer’s style. Advances in computer technology can now parse text with ever-finer accuracy. Consider the recent outing of Harry Potter author J.K. Rowling as the writer of The Cuckoo’s Calling , a crime novel she published under the pen name Robert Galbraith. England’s Sunday Times , responding to an anonymous tip that Rowling was the book’s real author, hired Duquesne University’s Patrick Juola to analyze the text of Cuckoo , using software that he had spent over a decade refining. One of Juola’s tests examined sequences of adjacent words, while another zoomed in on sequences of characters; a third test tallied the most common words, while a fourth examined the author’s preference for long or short words. Juola wound up with a linguistic fingerprint—hard data on the author’s stylistic quirks. He then ran the same tests on four other books: The Casual Vacancy , Rowling’s first post-Harry Potter novel, plus three stylistically similar crime novels by other female writers. Juola concluded that Rowling was the most likely author of The Cuckoo’s Calling , since she was the only one whose writing style showed up as the closest or second-closest match in each of the tests. After consulting an Oxford linguist and receiving a concurring opinion, the newspaper confronted Rowling, who confessed. Juola completed his analysis in about half an hour. By contrast, in the early 1960s, it had taken a team of two statisticians—using what was then a state-of-the-art, high-speed computer at MIT—three years to complete a project to reveal who wrote 12 unsigned Federalist Papers. Robert Leonard, who heads the forensic linguistics program at Hofstra University, has also made a career out of determining authorship. Certified to serve as an expert witness in 13 states, he has presented evidence in cases such as that of Christopher Coleman, who was arrested in 2009 for murdering his family in Waterloo, Illinois. Leonard testified that Coleman’s writing style matched threats spray-painted at his family’s home (photo, left). Coleman was convicted and is serving a life sentence. Since forensic linguists deal in probabilities, not certainties, it is all the more essential to further refine this field of study, experts say. “There have been cases where it was my impression that the evidence on which people were freed or convicted was iffy in one way or another,” says Edward Finegan, president of the International Association of Forensic Linguists. Vanderbilt law professor Edward Cheng, an expert on the reliability of forensic evidence, says that linguistic analysis is best used when only a handful of people could have written a given text. As forensic linguistics continues to make headlines, criminals may realize the importance of choosing their words carefully. And some worry that software also can be used to obscure distinctive written styles. “Anything that you can identify to analyze,” says Juola, “I can identify and try to hide.

{Excerpt from a message from one of the Cherokee chiefs - Onitositaii, commonly known as Old Tassle} ... 'If, therefore, a bare march, or reconnoitering a country is sufficient reason to ground a claim to it, we shall insist upon transposing the demand, and your relinquishing your settlements on the western waters and removing one hundred miles back towards the east, whither some of our warriors advanced against you in the course of last year's campaign. Let us examine the facts of your present eruption into our country, and we shall discover your pretentions on that ground. What did you do? You marched into our territories with a superior force; our vigilance gave us no timely notice of your manouvres [sic]; your numbers far exceeded us, and we fled to the stronghold of our extensive woods, there to secure our women and children. Thus, you marched into our towns; they were left to your mercy; you killed a few scattered and defenseless individuals, spread fire and desolation wherever you pleased, and returned again to your own habitations. If you meant this, indeed, as a conquest you omitted the most essential point; you should have fortified the junction of the Holstein and Tennessee rivers, and have thereby conquered all the waters above you. But, as all are fair advantages during the existence of a state of war, it is now too late for us to suffer for your mishap of generalship! Again, were we to inquire by what law or authority you set up a claim, I answer, none! Your laws extend not into our country, nor ever did. You talk of the law of nature and the law of nations, and they are both against you. Indeed, much has been advanced on the want of what you term civilization among the Indians; and many proposals have been made to us to adopt your laws, your religion, your manners, and your customs. But, we confess that we do not yet see the propriety, or practicability of such a reformation, and should be better pleased with beholding the good effect of these doctrines in your own practices than with hearing you talk about them, or reading your papers to us upon such subjects. You say: Why do not the Indians till the ground and live as we do? May we not, with equal propriety, ask, Why the white people do not hunt and live as we do? You profess to think it no injustice to warn us not to kill our deer and other game for the mere love of waste; but it is very criminal in our young men if they chance to kill a cow or a hog for their sustenance when they happen to be in your lands. We wish, however, to be at peace with you, and to do as we would be done by. We do not quarrel with you for killing an occasional buffalo, bear or deer on our lands when you need one to eat; but you go much farther; your people hunt to gain a livelihood by it; they kill all our game; our young men resent the injury, and it is followed by bloodshed and war. This is not a mere affected injury; it is a grievance which we equitably complain of and it demands a permanent redress. The Great God of Nature has placed us in different situations. It is true that he has endowed you with many superior advantages; but he has not created us to be your slaves. We are a separate people! He has given each their lands, under distinct considerations and circumstances: he has stocked yours with cows, ours with buffaloe; yours with hogs, ours with bear; yours with sheep, ours with deer. He has indeed given you an advantage in this, that your cattle are tame and domestic while ours are wild and demand not only a larger space for range, but art to hunt and kill them; they are, nevertheless, as much our property as other animals are yours, and ought not to be taken away without consent, or for something equivalent.' Those were the words of the Indians. But they were no binding on these whites, who were living beyond words, claims ...

Adventists urged to study women’s ordination for themselves Adventist Church President Ted N. C. Wilson appealed to members to study the Bible regarding the theology of ordination as the Church continues to examine the matter at Annual Council next month and at General Conference Session next year. Above, Wilson delivers the Sabbath sermon at Annual Council last year. [ANN file photo] President Wilson and TOSC chair Stele also ask for prayers for Holy Spirit to guide proceedings September 24, 2014 | Silver Spring, Maryland, United States | Andrew McChesney/Adventist Review Ted N. C. Wilson, president of the Seventh-day Adventist Church, appealed to church members worldwide to earnestly read what the Bible says about women’s ordination and to pray that he and other church leaders humbly follow the Holy Spirit’s guidance on the matter. Church members wishing to understand what the Bible teaches on women’s ordination have no reason to worry about where to start, said Artur A. Stele, who oversaw an unprecedented, two-year study on women’s ordination as chair of the church-commissioned Theology of Ordination Study Committee. Stele, who echoed Wilson’s call for church members to read the Bible and pray on the issue, recommended reading the study’s three brief “Way Forward Statements,” which cite Bible texts and Adventist Church co-founder Ellen G. White to support each of the three positions on women’s ordination that emerged during the committee’s research. The results of the study will be discussed in October at the Annual Council, a major business meeting of church leaders. The Annual Council will then decide whether to ask the nearly 2,600 delegates of the world church to make a final call on women’s ordination in a vote at the General Conference Session next July. Wilson, speaking in an interview, urged each of the church’s 18 million members to prayerfully read the study materials, available on the website of the church’s Office of Archives, Statistics, and Research. "Look to see how the papers and presentations were based on an understanding of a clear reading of Scripture,” Wilson said in his office at General Conference headquarters in Silver Spring, Maryland. “The Spirit of Prophecy tells us that we are to take the Bible just as it reads,” he said. “And I would encourage each church member, and certainly each representative at the Annual Council and those who will be delegates to the General Conference Session, to prayerfully review those presentations and then ask the Holy Spirit to help them know God’s will.” The Spirit of Prophecy refers to the writings of White, who among her statements on how to read the Bible wrote in The Great Controversy (p. 598), “The language of the Bible should be explained according to its obvious meaning, unless a symbol or figure is employed.” “We don’t have the luxury of having the Urim and the Thummim,” Wilson said, in a nod to the stones that the Israelite high priest used in Old Testament times to learn God’s will. “Nor do we have a living prophet with us. So we must rely upon the Holy Spirit’s leading in our own Bible study as we review the plain teachings of Scripture.” He said world church leadership was committed to “a very open, fair, and careful process” on the issue of women’s ordination. Wilson added that the crucial question facing the church wasn’t whether women should be ordained but whether church members who disagreed with the final decision on ordination, whatever it might be, would be willing to set aside their differences to focus on the church’s 151-year mission: proclaiming Revelation 14 and the three angels’ messages that Jesus is coming soon. 3 Views on Women’s Ordination In an effort to better understand the Bible’s teaching on ordination, the church established the Theology of Ordination Study Committee, a group of 106 members commonly referred to by church leaders as TOSC. It was not organized

Innovation” may be the most overused buzzword in the world today. As the pace of change continues to accelerate and our challenges grow ever more complex, we know we need to do something different just to keep up, let alone get ahead. Finding better ways to tackle the most pressing problems facing people and the planet is no exception. Over the past few years, the notion of innovation for social good has caught on like wildfire, with the term popping up in mission statements, messaging, job descriptions, and initiatives. This quest for social innovation has led to a proliferation of contests, hackathons, and pilots that may make a big splash, but has yielded limited tangible results. So we should start by asking, What is innovation? One unfortunate consequence of the hype has been that, in common parlance, innovation has often become conflated with invention. While invention is the spark of a new idea, innovation is the process of deploying that initial breakthrough to a constructive use. Thomas Edison’s famous quote, “Genius is 1% inspiration, 99% perspiration,” puts this in perspective. In other words, innovation is the long, hard slog that is required to take a promising invention (the 1%) and transform it into, in our case, meaningful social impact.

Have no doubts and have no fears For these do hold you back. It’s only from a lack of faith That you experience true lack. For what is faith, but knowing That goes beyond belief— A deep inner conviction That always brings relief. So many sit and worry That they have not enough That what they want won’t come to them, That life is always tough. It’s those who set aside the worry, Those who banish all the doubt, Who find that resting in the Truth Does bring their dreams about. What’s the Source of this perfection? What’s this Truth of which we speak? It’s the Oneness of the Universe, Of both the mighty and the meek. When you realize you’re part of this And step into the flow, Then Spirit guides your every step And then perfection you do know. Then synchronicity is common. Coincidence is all around. No longer do you doubt and fear For the Truth you’ve finally found.

A third of thee dumbfounded, 33 degrees of masonry which are the controllers of mastery. Stone on top of stone, carry the U.S on my back as I travel through Rome. It's God & I on my own,I ask for wisdom and wisdom is shown. What I have is common with Solomon is the position I take on this throne. Ancient ancestry of modern day slavery, there are thousands hacking at the branches of evil to one who is striking at the root with bravery.

Professional help for those suffering with their mental health is now only a key stroke away, thanks to a new online directory. BALLARAT, VIC - Website truecounsellor.com.au is one of the only online catalogues of mental health services in Australia, allowing people to source, and instantly reach out for help - all from their computer. Website truecounsellor.com.au is one of the only online catalogues of mental health services in Australia, allowing people to source, and instantly reach out for help - all from their computer. Launched in 2015, the website allows people to simply search professionals nearby and review their profile, background, specialisations and fees. Once they have selected a professional, they can immediately connect with them via phone, Skype or instant message to book an appointment. Website founder Luciano Devoto was keen to establish the online directory after experiencing his own struggles. “As a person who has suffered from bullying, as well as depression, I know how hard it can be to reach out for help,” he said. “TrueCounsellor aims to make it easier for people to share their concerns safely and privately with experienced mental health professionals” The website boasts a large number of qualified and experienced counsellors, psychotherapists, psychologists, couples’ therapists and other mental health practitioners in various suburbs across Australia. “What makes TrueCounsellor exciting is that we are the only directory offering mental health professionals the opportunity to promote their services for free,” Luciano said. “We believe that by making it easy for these professionals to list their practices, we create real value for the public as they are able to find the right support.” The website also offers extensive advice about conditions like depression and anxiety, along with information about common stressors including debt, relationship issues and career worries. Watersedge Counselling director Colleen Morris, who is part of the online directory, said the website was a vital resource. “Finding a mental healthcare professional that you consider to be safe, trustworthy, empathetic and effective can often be challenging and at times, a confusing process,” she said. “Websites like TrueCounsellor make this task less confusing by allowing consumers to make a more informed choice that suits their need.” To find a mental health expert or for more information, visit truecounsellor.com.au About TrueCounsellor TrueCounsellor is Australia’s online directory of mental health professionals. Our mission is to help people experiencing emotional challenges discover a better and happier version of themselves. TrueCounsellor gives people access to a large number of qualified and experienced counsellors, psychotherapists, psychologists, couples therapists and other mental health practitioners across Australia. Visitors can review profiles and learn about the practitioner’s background, specialisations and fees in order to make the best decision when booking an appointment! In addition to offer a comprehensive list of qualified and experienced mental health professionals, TrueCounsellor has detailed information on mental health issues and types of therapy available. For more information, visit truecounsellor.com.au

Be Specific. Be Direct. "The most common way to express admiration is to deliver a direct positive. This type of compliment tells people in a straightforward manner what it is you appreciate about their behavior, appearance, and possessions." - Conversationally Speaking, page 23 Stop speaking vague and general words. Tell others exactly what you like about them. Be specific and be direct. Instead of saying, “I like your shoes”, try this: “Bob, those tan loafers go well with your khaki pants”. Bob would most likely enjoy the second statement because it is thoughtful and observant. People want to be recognized in a genuine, specific way. Providing details and specifics naturally improves your credibility. It’s easy to say, “I like your shoes”, but more challenging to add context to such an opinion. If you improve awareness and strive to be specific, there should be no issue in bringing heartfelt value to another person. Consequently, others will enjoy conversing with you. Additionally, being direct and specific encourages good behavior. Whether it is a complement or reprimand, the listener must clearly understand the sender’s message in order to respond appropriately. This skill develops with premeditation and practice. You should mentally plan and role-play scenarios, and always search for those small opportunities to speak openly.

The biblical message concerning mercy can draw on an extensive tradition of humankind. But it would be wrong to think that the Bible and, with it, Christianity simply repeats in a popular way what philosophers have discovered in their analysis of human compassion and what scholars of religion have distilled from the different religions as a common human tradition. Christianity is not what Nietzsche thought it was: “Platonism for the people.”1 Christianity adopts many things from human tradition, but it also criticizes that tradition, makes many things more precise, and deepens them.

Movies are mixture of three things, 1) Real History or science or subject happened , 2) Imagination and Domination - To show that I am the king or I am the queen - So imagination along with showcasing or dominating attitude, 3) Mixture of lies and mysteries - Because no one knows the actual truth, All movies in all languages are under these 3 factors, And objectives for Movie/ Arts/ Entertainment Industries 1) Business i e Money, 2) Winning attitude - That my story or my written script should dominate the world and peoples mind for generations to come i e sublime message or sustainability goals through arts or in non sense / pseudo scientific manner - New world order, So if you are idiot consider movies as reality and live in fantasy, if you are moderate then comment or give opinion about movies such that it is a sustainability goal or new world order - So that you can make fun of the movie and producers will make fun of you by box office collections, If you are smart watch any movies or arts you like but do not comment much, but keep it in your mind - Use it as a tool to understand the producer, director, screenplay writer, casts mind and understand the situation why that movie or art was created or for what reason, what was the motive and all, so that definetley you can do a lot of research not only about art but also about business mind set, And finally if you are Intelligent, watch anything you like, comment anything as you wise and go and take a nap and wake up next morning as if nothing happened - Simply do not even care, But If you have mercy heart, use all of your intelligence and apply wherever you wish (For me Science), for you might be art, sport, politics, etc, so wherever you wish, apply there and reap the benefits - so that you will be example for millions and also have social dimension where your application also somehow benefits the common or society

Think Minimal. Be mindful of the fact that every time you attempt to communicate more than one thing, you’re splintering the attention of those you’re talking to—whether they’re customers or colleagues. If it’s necessary to deliver multiple messages, find a common theme that unites them all and push hard on that idea. You want people to remember what you say—and the more you cram into your communication, the more difficult you make it for them. Remember that a sea of choices is no choice at all. The more you can minimize your proposition, the more attractive it will be.

The tyranny of merit arises from more than the rhetoric of rising. It consists in a cluster of attitudes and circumstances that, taken together, have made meritocracy toxic. First, under conditions of rampant inequality and stalled mobility, reiterating the message that we are responsible for our fate and deserve what we get erodes solidarity and demoralizes those left behind by globalization. Second, insisting that a college degree is the primary route to a respectable job and a decent life creates a credentialist prejudice that undermines the dignity of work and demeans those who have not been to college; and third, insisting that social and political problems are best solved by highly educated, value-neutral experts is a technocratic conceit that corrupts democracy and disempowers ordinary citizens.

Catalina: I need your help. I don’t have anyone else I can ask. I was sitting at my desk in my room trying to work on a Numerology assignment but since that message had come through, I hadn’t been able to think of anything else. Because it came down to this – was I going to help Mommy Acrux with her little problem? I hadn’t even replied yet so I had no idea what she wanted my help with, but I needed to make a decision before I did. Did I trust her? And how far was I willing to go for her? I tapped my pen against my lips as I wondered. Catalina had been messaging me every day since we’d swapped numbers. She gave me information on Lionel and Clara’s comings and goings and revealed anything they’d let slip but there hadn’t been a single, solid thing that she’d told me which would make any real difference to us. I understood that Lionel kept her out of his plans, but still, she hadn’t exactly given me any irrefutable evidence that she was actually on my side. ... I reached out and took a biscuit from the little stand and devoured it in two bites as Catalina watched me. It was fucking delicious. Going hungry in the mortal world had definitely left me with a taste for good food and there was no way I’d be letting those little treats go to waste. “Have you seen much of Darius?” she asked and I stilled. We talked a lot via text, but there was an unspoken rule that we didn’t discuss him, and I would have preferred to stick to it. “Every day,” I admitted. “Meals, classes, the common room. It’s kinda like getting punched in the heart every other hour.” I wasn’t really sure why I’d admitted to that and I looked away from her before she could get a read on the pain it caused me. Because I didn’t have a right to be hurting over it, did I? It had been my choice that put us in this position after all. The door opened before she could push me on the subject and I looked around with a smile as Xavier stepped into the room. He fell still as he spotted me. His dark hair was a mess, he was barefoot and the grey sweatpants he wore had a stain on the leg. He was also shirtless which gave me a look at the lean muscle lining his frame and the defined V which dipped beneath his waistband. “Well shit, Xavier, have you spent the last two months working out or something?” I teased and a faint blush lined his cheeks as he stared between me and his mother. “What…why are you here?” he asked, not seeming to know if he should be pleased to see me or not. She seemed to be waiting for me to make the move though so I beckoned Xavier closer and pointed to the chair beside me. He approached, his eyes narrowed suspiciously as he lowered himself into the seat and pushed a hand through his hair self consciously. “Did I interrupt your nap?” I teased. “No. I just…didn’t really expect to see anyone today so I didn’t exactly bother getting dressed.” There was a hollow tone to his voice which made me frown and my heart twisted painfully as I wondered how many days he spent alone like that. (Tory POV)

Secular modernism has tried to get the fruits of the Jesus-message without the roots. It can’t be done. Christianity was the original multicultural society, committed to caring for the poor and to sharing a common life across racial boundaries. Trying to recreate a society like that without Jesus leading the way is like trying to type with your fingers tied together.

As I’ve argued previously, there is no rule that says we need to allow self-defeating prophecies in our picture of precognition. The common assumption that people could (and would) “use” precognitive information to create an alternative future flies in the face of the way precognition seems to work in the real world. It is largely unconscious (thus evades our “free will”), and it is oblique and invariably misrecognized or misinterpreted until after events have made sense of it. Laius and his son both fulfill the dark prophecies about them in their attempts to evade what was foretold; their attempts backfire precisely because of things they don’t know (Laius, that his wife failed to kill his son, as ordered; Oedipus, that his adopted family in Corinth was not his real family). The Greeks called these obliquely foreseen outcomes, unavoidable because of our self-ignorance, our fate. Any mention of Oedipus naturally calls to mind Sigmund Freud, whom I am recruiting as a kind of ambivalent guide in my examination of the time-looping structure of human fate. Making a central place for Freud in a book on precognition may perplex readers given (a) his reputed disinterest in psychic phenomena, and (b) the fact that psychological science long since tossed psychoanalysis and its founder into the dustbin. In fact, (a) is a myth, as we’ll see, and (b) partly reflects the “unreason” of psychological science around questions of meaning. Although deeply flawed and occasionally off-the-mark, the psychoanalytic tradition—including numerous course-corrections by later thinkers who tweaked and nuanced Freud’s core insights—represents a sincere and sustained effort to bring the objective and subjective into suspension, to include the knower in the known without reducing either pole to the other. More to the point, it was Freud, more than probably any other thinker of the modern age, who took seriously and mapped precisely the forms of self-deception and self-ignorance that make precognition possible in a post-selected universe. The obliquity of the unconscious—the rules Freud assigned to what he called “primary process” thinking—reflect the associative and indirect way in which information from the future has to reach us. We couldn’t just appear to ourselves bearing explicit messages from the future; those messages can only be obscure, hinting, and rich in metaphor, more like a game of charades, and they will almost always lack a clear origin—like unsigned postcards or letters with no return address. Their import, or their meaning, will never be fully grasped, or will be wrongly interpreted, until events come to pass that reveal how the experiencer, perhaps inadvertently, fulfilled the premonition. It may be no coincidence that Freud’s theory maps so well onto an understanding of precognition if the unconscious is really, as I suggested, something like consciousness displaced in time.

What happens to a billiard ball, say, if you shoot it through a wormhole at its slightly younger self, trying to deflect it off course? A physicist at the Russian Space Institute in Moscow named Igor Novikov worked out the math that would govern a trans-temporal, suicidal (or at least self-inhibiting) billiards game (a sort of cross between billiards and Russian roulette), and he discovered something remarkably reassuring: physical law would actually prevent the billiard ball from inhibiting its past self. In fact, a principle of self-consistency would govern a wormhole-riddled universe. Even if an object could enter a wormhole at some time point B and emerge earlier, at some time point A, it could never actually interfere with its own entry into the wormhole at that later time point B.7 Two of Thorne’s students checked and found that Novikov was right: a time-traveling billiard ball cannot take the place of its younger self.8 (According to physicist Nick Herbert, it is analogous to the exclusion principle discovered by Wolfgang Pauli, which prevents any two electrons from occupying the same states simultaneously—a principle that ultimately makes the world built of tiny probabilistic particles solid.9) More recently, the physicist Seth Lloyd designed and actually conducted such an experiment using a photon and what he called a quantum gun—essentially shooting the photon a few billionths of a second back in time to interfere with its past self. He discovered he couldn’t. “No matter how hard the time-traveler tries, she finds her grandfather is a tough guy to kill.”10 This does not mean that time travel is impossible. Quite the contrary. It means that the time-traveling object encounters and interacts with its earlier self in precisely such a way that its later entry into the wormhole is facilitated rather than impeded. In other words, all possible paths of a billiard ball entering a wormhole would, upon exiting the wormhole earlier, nudge itself into the mouth of the wormhole later, thus completing the causal tautology, or what physicists call the closed-timelike curve. These days, quantum physicists like Lloyd use the idiom of postselection, a kind of informational-causal Darwinism that ensures that the only information that survives its journey into the past is information that does not foreclose its origins in the future. It’s not like there’s a Causality Police stepping in now and again to prevent grandfather paradoxes from occurring, or that time travelers need to step gingerly in the past to avoid disturbing things (a common trope in time-travel stories)—although they may in fact find that funny paranormal experiences impede them in ways they hadn’t expected. Guns might misfire at a crucial moment, for instance. (There’s nothing keeping you from trying to kill your grandfather.) But mainly, it is that time travelers from the future who survive their journey into the past are the ones whose actions somehow lead to the identical future from which they will have been sent back. Time loops, in other words.

The main character, a musician named Nicholas Brady, experiences being visited at night by a figure standing next to his bed and gazing down benevolently. “He had the impression that the figure, himself, had come back from the future, perhaps from a point vastly far ahead, to make certain that he, his prior self, was doing okay at a critical time in his life. The impression was distinct and strong and he could not rid himself of it.”4 In his classic 1954 book about a profound experience using mescaline, The Doors of Perception, Aldous Huxley speculated that the brain served as a kind of filter or reducing valve for a more expanded, potentially omniscient consciousness he called Mind at Large.5 Increased understanding of the brain, altered states, and sleep states since that time has made it possible to push the kinds of questions Huxley asked about that reducing valve, and the special situations that may open or widen it, as well as the precognitive nature of some perceptual distortions and hallucinations, such as those that Dick chronicled and drew upon for his fiction. Expanding on Huxley’s insights, the writer Anthony Peake speculates that so-called REM intrusions in semi-awake states on the edge of sleep—as well as waking hallucinations experienced most commonly by people with neurological disorders and mental illness—reflect openings to our vaster consciousness, an inner guide he calls the Daemon.6 The Daemon, he notes, is often precognitive (among other things). What I am calling the Long Self is analogous to Peake’s Daemon, but I am placing greater emphasis on the biographical dimensions of this expanded sense of who we are. What precognitive dreams and dream-like phenomena suggest to me is the possibility that what Huxley called Mind at Large, and what mystics and shamans have often described as other realities and spirit worlds, may (at least partly) be our own transfigured lives, our biographies as they still lay untraversed and unlived ahead of us, including all the people and situations and emotions we have yet to encounter and experience. The reducing valve, in other words, might be a temporal thing, reducing our Long Self to something manageable by the mind in the moment, reflecting and refracting our entire biography through the present moment of conscious awareness. People who experience visitations by guardian protectors in dreams or waking visions may be unlikely to interpret these experiences as encounters with their future selves. It’s not an intuitive idea. They may interpret them instead in spiritual terms, as divine messengers. The Jungian tradition in psychotherapy, on the other hand, interprets them as split-off parts of the self. The Jungian analyst and writer Donald Kalsched describes an inner self-care system through which patients traumatized in childhood cordon off and protect a portion of the self from harm.7 That sequestered “regressed self”8 may reappear in dreams throughout life

Things with Bekka were really bad, and I had to face the fact that I never loved her. That in my heart, I always had this seed of hope that you'd look at me a different way one day. She knew it, you know. She knew I loved you. We fought about it sometimes." "I'm sorry." I reach for his hand, and he laces his fingers through mine. "You always loved geodes. How something so dull and common as a rock might hide magic inside of it. I thought maybe it was an allegory. Something as common as friendship, might be something more if you just looked past what you expected to see when you looked at me." "An allegory," I echo, my voice just a whisper. "You were always on me to read Rilke. I finally did." "You did?" "I live my life in growing orbits, that spread out over the things of the world...I still don't know if I'm a falcon, or a storm, or a great song." All these years. All these gifts. Not clues. Not messages from Even Handy. Christmas love poems from my best friend.

Old souls have common traits and characteristics that define who they are. Below are only a few of many; see if you can identify with any of them. Age—Have always felt older than their chronological age. Nonjudgmental—Have a high degree of understanding of people’s behavior and are very tolerant of others. Ethical—Have an inherited compass of knowing right from wrong. Confident—Have a knowing and reassurance in what they believe. Selfless—Are concerned more for others than themselves, and are always giving. Common sense—See things in this world with a wider and wiser perspective. Easygoing—Are very likable and enjoy being with people. Concerned—Feel deeply for people. Not resentful—Not jealous of others’ successes, talents, or achievements. Educated by life—Are able to learn life lessons much easier than others. Calm—Remain rational in harrowing situations. Career—Have an occupation that rescues, or on their own try to help people.

Sustain a positive outlook. Cultivate a can-do spirit, and you will be an inspiration to employees. And, when that's a tall order, fake it until you make it! • Be known as a fair person. Employees want to be treated fairly, and you must take the necessary steps to make sure they feel that is the case. • Keep an eye on morale. Morale at the workplace can be affected positively or negatively by an incident that, although it might seem insignificant to you, might be very important to your employees. A contented group of employees will do more and better work than an unhappy group. • Set an example. If you want your employees to work hard and succeed, then set an example by doing so yourself. Be a spectacular role model! • Take responsibility for your actions. If something goes wrong and it's your fault, step up to the plate and acknowledge whatever it is that went wrong and why. • Maintain your sense of humor. Don't take yourself too seriously, and don't be in such a hurry that you haven't got time to tell or listen to a positive (tasteful) story. Studies suggest laughter and good humor go a long way in helping employees function well in the workplace. • Acknowledge good work through praise. Everyone wants to hear “well done” now and then, so make sure you acknowledge good work. Say it privately and say it within earshot of others, too. • Give credit for ideas. If one of your employees comes up with a great idea, by all means give that person the credit he or she deserves. Don't allow anyone to take an employee's idea and pass it off as his own. (Managers are sometimes accused of stealing an employee's idea; be scrupulous about avoiding even a hint of such a thing.) Beyond the basic guidelines listed above, a good manager must possess other positive qualities: • Understanding: Conventional wisdom dictates that you walk in someone else's shoes before you judge her. Keep that in mind when dealing with people in the workplace. • Good communication skills: Keep your communication skills in good working order. You might want to join speaking organizations to learn how to be a better public speaker. But don't stop there. You communicate when you send a memo, write e-mail, and lead a meeting. There's no such thing as being a “perfect” communicator. An excellent manager will view the pursuit of this art as a work in progress. • Strong listening skills: When was the last time you really listened to someone when he was talking to you? Did you give him your full, undivided attention, or was your mind thinking about five other different things? And when you are listening, do you really know what it is people are trying to tell you? (You might have to ask probing questions in order to get the message.) • Leadership: Employees need good leaders to help guide them, so make sure your leadership skills are enviable and on-duty. • Common sense: You'll need more than your fair share if you expect to be a good manager of people. Some managers toss common sense out the window and then foolishly wonder what happened when things go wrong. • Honesty: Be honest and ethical in all of your business dealings — period! • A desire to encourage: Encouragement is different than praise. Encouragement helps someone who hasn't yet achieved the goal. Employees need your input and encouragement from time to time in order to be successful, so be prepared to fill that role.

God and the individual communicate within the framework of God’s purposes for us, as explained earlier, and that because of the interchange God does what he had not previously intended, or refrains from something he previously had intended to do, is nothing against God’s dignity if it is an arrangement he himself has chosen. It is not inherently “greater” to be inflexible. That is an unfortunate human idea of greatness, derived from behavior patterns all too common in a fallen world. It turns God into a cosmic stuffed shirt. This unfortunate idea is reinforced from “the highest intellectual sources” by classical ideas of “perfection,” which stressed the necessity of absolute inalterability in God. But in a domain of persons, such as The Kingdom Among Us, it is far greater to be flexible and yet able to achieve the good goals one has set. And that is an essential part of the Divine Personality shown in the Bible and incarnated in the person of Jesus and presented in his message. So far from fitting the classical pattern of God as “the Unmoved Mover,” the God shown in the historical record is “the Most Moved Mover.” This

THE IMPACT OF DOING TOO MUCH A study done at the University of London found that constant emailing and text-messaging reduces mental capability by an average of ten points on an IQ test. It was five points for women, and fifteen points for men. This effect is similar to missing a night’s sleep. For men, it’s around three times more than the effect of smoking cannabis. While this fact might make an interesting dinner party topic, it’s really not that amusing that one of the most common “productivity tools” can make one as dumb as a stoner. (Apologies to technology manufacturers: there are good ways to use this technology, specifically being able to “switch off” for hours at a time.) “Always on” may not be the most productive way to work. One of the reasons for this will become clearer in the chapter on staying cool under pressure; however, in summary, the brain is being forced to be on “alert” far too much. This increases what is known as your allostatic load, which is a reading of stress hormones and other factors relating to a sense of threat.

My Everest story would be incomplete if I didn’t give final credit to the Sherpas who had risked their lives alongside us every day. Pasang and Ang-Sering still climb together as best friends, under the direction of their Sirdar boss--Kami. The Khumba Icefall specialist, Nima, still carries out his brave task in the jumbled ice maze at the foot of the mountain: repairing and fixing the route through. Babu Chiri, who so bravely helped Mick when he ran out of oxygen under the South Summit, was tragically killed in a crevasse in the Western Cwm several years later. He was a Sherpa of many years’ Everest experience, and was truly one of the mountain’s greats. It was a huge loss to the mountaineering fraternity. But if you play the odds long enough you will eventually lose. That is the harsh reality of high-altitude mountaineering. You can’t keep on top of the world forever. Geoffrey returned to the army, and Neil to his business. His toes never regained their feeling, but he avoided having them amputated. But as they say, Everest always charges some sort of a price, and in his own words--he got lucky. As for Mick, he describes his time on Everest well: “In the three months I was away, I was both happier than ever before, and more scared than I ever hope to be again.” Ha. That’s also high-altitude mountaineering for you. Thengba, my friend, with whom I spent so much time alone at camp two, was finally given a hearing aid by Henry. Now, for the first time, he can hear properly. Despite our different worlds, we shared a common bond with these wonderful Sherpa men--a friendship that was forged by an extraordinary mountain. Once, when the climber Julius Kugy was asked what sort of person a mountaineer should be, he replied: “Truthful, distinguished, and modest.” All these Sherpas epitomize this. I made the top with them, and because of their help, I owe them more than I can say. The great Everest writer Walt Unsworth, in his book Everest: The Mountaineering History, gives a vivid description of the characters of the men and women who pit their all on the mountain. I think it is bang on the money: But there are men for whom the unattainable has a special attraction. Usually they are not experts: their ambitions and fantasies are strong enough to brush aside the doubts which more cautious men might have. Determination and faith are their strongest weapons. At best such men are regarded as eccentric; at worst, mad… Three things they all had in common: faith in themselves, great determination, and endurance. If I had to sum up what happened on that journey for me, from the hospital bed to the summit of the world, I tend to think of it as a stumbling journey. Of losing my confidence and my strength--then refinding it. Of seeing my hope and my faith slip away--and then having them rekindled. Ultimately, if I had to pass on one message to my children it would be this: Fortune favors the brave. Most of the time.

Any acquaintance with recent history made nonsense of any claim that God was on the side of Christian states. As one scholar suggests, what turned Christians to Islam was “the common acceptance by Muslim and Christian alike of the error that the favor of God is shown by worldly success.”22 Self-evidently, Islam represented growth, expansion, and success, in contrast to the tattered shreds of Christianity. Any traveler could see the splendid mosques rising amid the landscape of ruined churches and deserted monasteries. The heart-breaking consistency of defeats, generation after generation, carried a deadly message.23

You will also note that I try to avoid referring to “the business” as something that is separate from IT. It is still quite common for CIOs to refer to the rest of the organization as “the business,” but again it suggests a distance between what it does and where true business value is created. The IT team must think of itself as part of the business. Therefore, I like to refer to “IT and the rest of the organization,” and to the CIO and his or her colleagues in other divisions as “the IT team and colleagues outside of IT.” Words matter, and this is a message I have been hammering home with my CIO clients extensively for the past few years.

…The children of God, being the children of the resurrection.… For he is not a God of the dead, but of the living: for all live unto him. —Luke 20:36, 38 (KJV) EASTER: CELEBRATE I’d like to think that, unlike Peter, I wouldn't have denied Jesus three times, but my faith is tepid, sketchy, uncertain. I wish it were different. I wish, like my mother, I could hold on to my faith, no matter what. Weird thing is, I can accept the bizarre claim that an itinerant preacher in first-century Palestine was crucified like a common criminal, was dead and buried…but not buried for long. I can buy that—which, you gotta admit, is a pretty large story to swallow. And I can believe His message is a living one—not because I have that much faith but because it makes sense to me: We're here to help others so that “whenever you cared for one of the least of these, you did it for me.” Yessir. Roger. Understood. But that Someone could forgive my trespasses, my myriad short- comings, my irrational fuming, my weak-willed nature so that I can help others by forgiving them…no. No can do. My ego won’t allow it. This Easter, I think I’ve figured out at least one gift inherent in the Jesus story: It’s about letting go of ego, that ridiculous remnant from our hominid past, that lying leftover that says we’re in control, we need neither the world nor each other, thank you very much, that we don’t require (and therefore don’t deserve) forgiveness…my God. Just let it go. Let. It. Go. Bury the past; then roll away the stone and celebrate what’s risen in its place. Lord, this Easter, help rid me of my selfish ego. Granted, ego is easy and forgiveness is difficult…but today, of all days, I’m willing to try the hard way. —Mark Collins Digging Deeper: Mt 28:8–10; Lk 24:1–12; Jn 11:25–26

What the heck, Shakespeare? Why couldn’t you just talk in normal English instead of Shakespeare-speak?” Well, in his time and place, Shakespeare was speaking in normal English. His plays were written to be understood by the Queen and the peasants alike. So, he made sure that the jokes were common ones and that the language was totally normal for everyone at that time. He didn’t make it hard; our language just evolved. Think about it: if you sent Shakespeare a text message, like “OMG! R&J = so L. J/K loved it. g2g,” he would be beyond confused. He’d have to work pretty hard to make each piece of that text as obvious as “Eggs.

Expository preaching will impact your congregation, because it helps you be faithful to the text and be relevant to your context in regular ministry implement a strategy for equipping and energizing your people for long-term faithfulness to God and the ministry overcome your tendency to target a sermon to a particular person or group and be protected from that charge avoid skipping over what does not suit your taste or temperament on any given day carry on a cohesive ministry in the middle of multiple dimensions and demands on you as a pastor enhance the dignity of the pastoral work since you stand under the authority of God’s Word as you preach integrate the conversation of the church around the message of the week communicate the intentions of God for your congregation as seen by its human leaders orient people around a common vision, thus helping you surface the voluntary labor force needed to achieve the vision motivate people to action in implementing the program of the church with God’s sanction garner the credibility needed to lead the church to change model effective ministry to present and future teachers and preachers outline the agenda for corporate spirituality make your congregation biblically literate

Universal principles are communicated through characteristics or actions that are common to all people. If these are absent from a film it will fail. Why? Because our connection to the characters, particularly the protagonist, is what makes stories work. The only way, then, to make a popular film is to choose stories that feature characters who are dealing with universal issues.

There can be no liberal politics without a sense of we—of what we are as citizens and what we owe each other. If liberals hope ever to recapture America’s imagination and become a dominant force across the country, it will not be enough to beat the Republicans at flattering the vanity of the mythical Joe Sixpack. They must offer a vision of our common destiny based on one thing that all Americans, of every background, actually share. And that is citizenship. We must relearn how to speak to citizens as citizens and to frame our appeals—including ones to benefit particular groups—in terms of principles that everyone can affirm. Ours must become a civic liberalism.* This does not mean a return to the New Deal. Future liberals cannot be like the liberals of yore; too much has changed. But it will require that the spell of identity politics that has held two generations in its thrall be broken so that we can focus on what we share as citizens. I hope to convince my fellow liberals that their current way of looking at the country, speaking to it, teaching the young, and engaging in practical politics has been misguided and counterproductive. Their abdication must end and a new approach must be embraced.   It is a bittersweet truth that there has never been a better opportunity in half a century for liberals to start winning the country back. Republicans since Trump’s election are in disarray and intellectually bankrupt. Most Americans now recognize that Reagan’s “shining city upon a hill” has turned into rust belt towns with long-shuttered shops, abandoned factories invaded by local grasses, cities where the water is undrinkable and guns are everywhere, and homes across the country where families are scraping by with part-time minimum-wage jobs and no health insurance. It is an America where Democrats, independents, and many Republican voters feel themselves abandoned by their country. They want America to be America again. But there is no again in politics, just the future. And there is no reason why the American future should not be a liberal one. Our message can and should be simple: we are a republic, not a campsite. Citizens are not roadkill. They are not collateral damage. They are not the tail of the distribution. A citizen, simply by virtue of being a citizen, is one of us. We have stood together to defend the country against foreign adversaries in the past. Now we must stand together at home to make sure that none of us faces the risk of being left behind. We’re all Americans and we owe that to each other. That’s what liberalism means.

Problem Isolation Using the ping Command Someone sends you an email or text, or a phone message, asking you to look into a user’s network problem. You Secure Shell (SSH) to a router and issue a ping command that works. What does that result rule out as a possible reason for the problem? What does it rule in as still being a possible root cause? Then you issue another ping to another address, and this time the ping fails. Again, what does the failure of that ping command tell you? What parts of IPv4 routing may still be a problem, and what parts do you now know are not a problem? The ping command gives us one of the most common network troubleshooting tools. When the ping command succeeds, it confirms many individual parts of how IP routing works, ruling out some possible causes of the current problem. When a ping command fails, it often helps narrow down where in the internetwork the

As a quick aside, the example shows a common and normal behavior with ping commands: the first ping command shows one failure to start, but then the rest of the messages work. This usually happens because some device in the end-to-end route is missing an ARP table entry. Now think about troubleshooting and what a working ping command tells us about the current behavior of this internetwork. First, focus on the big picture for a moment: R1 can send ICMP echo request messages to host B (172.16.2.101). R1 sends these messages from its outgoing interface’s IP address (by default), 172.16.4.1 in this

Universally accepted, microevolution has limits for what it can explain. These limits do not reach the center where the controversy lies - the Thesis of Common Ancestry was popularized by Charles Darwin. Darwin believed that the world we see today has come to us through an evolutionary process called natural selection. Through genetic mutation, species adapt and develop because the strongest of a species will survive and pass on their DNA to their successors. Macroevolution is the belief that all development — from the first moments of the universe, the formation of stars and planets, to the eventual emergence of simple bacteria, to the most complex human being is explainable through this naturalistic transformational process.

tough message of Lolly Willowes is that women turn witch to show their ‘scorn of pretending life’s a safe business’. Laura comes to feel part of a community of angry, outsider women: ‘When I think of witches,’ she says, ‘I seem to see all over England, all over Europe, women living and growing old, as common as blackberries, and as unregarded … Nothing for them except subjugation and plaiting their hair … But they must be active.’ Yes we must.

Malar had said that she wouldn't take the side of the book-burners, no matter what the larger argument might be. And now this assistant expected to let not just any old book be destroyed, but the one and only one that she had written herself. If she had bled upon the pages and written every word in crimson the bundle she held to her breastbone could be no more part of herself. To erase her stories, the thoughts and passions, the tears that had fallen and take them utterly from the world... She tried to losen her grip on the covers. She felt foolish but also unableto let it go. Despite the vastness of the library and its unmissable message that books were as common and as numerous as grains of sand on a beach, still she had always felt that the combination of ink, quill and hand had given her thoughts a kind of immortality, that would outlast her flesh and wait the milennia on library shelves, occassionally being discovered and rediscovered by intrepid explorers. Maybe her ideas would even find another mind in which they echoed and took on weight as the reader wrapped pieces of his own sould around the pieces of hers that rested on the page, as they had with Evar.

Every spring, commencement speakers take the stage across the country to tell the graduates, “Our hopes for the future are in your hands.” I have an urgent message for these speakers: in the name of God, don’t do it! It’s unfair to lay all responsibility for the future on the younger generation. After all, the problems they face are partly due to the fact that we, their elders, screwed up. Worse still, it’s not true that the young alone are in charge of what comes next. We—young and old together—hold the future in our hands. If our common life is to become more compassionate, creative, and just, it will take an intergenerational effort. Let’s stop talking about “passing the baton” to the young as we elders finish running our laps. Since most of us are more skilled at sitting than at running, let’s change the metaphor and invite young adults to join the orchestra. As we sit together, we can help them learn to play their instruments—while they help us learn the music of the emerging world, which they hear more clearly than we do. Together we can compose something lovelier and more alive than the current cacophony, something in which dissonance has a place but does not dominate.

A vision of the Christian life that takes Jesus seriously would not be very much concerned with the afterlife. Jesus’ message was not about how to get to heaven. The widespread impression that it was grew, to a large extent, out of a misunderstanding of two phrases in the gospels: the Jesus of Matthew’s gospel regularly speaks about “the kingdom of heaven,” and the Jesus of John’s gospel often speaks of “eternal life.” But both phrases meant something different from what they convey in English. Matthew used “kingdom of heaven” for Mark’s “kingdom of God” because he shared a common Jewish reverential reluctance to use the word God. The phrase thus really means “kingdom of God.” In John, “eternal life” translates a phrase that means “life of the age to come,” not “life in heaven.” Moreover, John sometimes speaks of “the life of the age to come” as a present reality, not simply as a state we can enter into after death.

When it comes to creating persuasive messages, Kahneman said, “The general principle is that anything you can do to reduce cognitive strain will help.”3 While your message may be true, if it isn’t easy enough for your audience to believe it and accept it as truth with System 1, they will call in System 2. And when System 2 is involved, the likelihood of cognitive strain, followed by frustration and agitation, greatly increases. Lists are bait for System 2. Bullet points are bait for System 2. Price comparisons are bait for System 2. Features are bait for System 2. Benefits are bait for System 2. Of course, in the case of the gelato shop, it wasn’t a matter of value story versus no value story. But, whether you’re in the business of sweet treats, used cars, luxury real estate, or medical sales, when it comes to communicating the value of what you offer, you have a choice. Logic or common sense. Strain or ease. Information or story.

Have you come across a phenomenon which we might call “parallel conversations” before? What do I mean by that? I mean where one thing can be said at a rational and everyday level, and yet something else, some other message or signal, modulates that basic carrier wave. ... [S]omeone might use a metaphor or a common saying (either knowingly or unconsciously) such as “There's no point in mending fences while the wind s up”, which might rationally fit in with a physical task that they were carrying out at home over the weekend, and yet might convey other meanings to whomever they were talking to.

On the whole, their message to their students remained steady: that science was good and metaphysics was bad. As Neurath put it to Feigl in 1938, “what we have in common will remain; as products of their time, the differences will fade.

I now come to what in many ways is the raison d'être for this personal story and the main message that I wish to convey: that a substantial portfolio can be built, brick by brick, by applying common sense and basic investment principles. But it does take time! Hence 'how to make a million - slowly'.

Muslim Not Terrorist (The Sonnet) I am a Muslim, not a terrorist, Just like not all whites are neonazi. To hate, being an animal is enough, Love is a sign of sapience and sanity. Nobody is infidel to me, For my faith is that of oneness. Disbelief doesn't make one a kafir, Only kafir is one without kindness. No matter what we call water, It quenches everybody's thirst equally. I accept all religions to be true and equal, For what matters is our common humanity. I have but one message, love over all hatred. Without love nobody's human, no matter our faith.

Differences in interpretation occur when parties fail to grasp the actual directives, provided that there were any given. It is important that you say what you want to say in the most direct manner possible and using the most common of terms. Avoid speaking randomly or in circles so as not to baffle your audience. Also, digressing from the issue or giving away too many tiny details tends to confuse people as well. If possible, set up a clear narrative of what you are saying. You can use a step-by-step module so people can easily connect the dots and do exactly what you are asking of them. The goal here is to make your message follow a simple, short, and clear line so that everyone is on the same

Vox and other outlets have been quick to identify these experiences as examples of what technology and social-media scholar danah boyd would call “context collapse.” A 2011 study that boyd conducted with Alice E. Marwick found that Twitter users who had built the most successful personal brands did so by recognizing the fact that they no longer really knew who their audience was. To tweet was to throw a message into a void that could include close friends, family, potential employers, and (as recent events have shown us) sworn enemies. Marwick and boyd describe how context collapse creates a “lowest-common-denominator philosophy of sharing [that] limits users to topics that are safe for all possible readers.”4

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stamp or where they sealed the envelope?” I asked. “Sure, we’ll check those too. That’s common procedure, but we have nothing to compare it to.” Jack added his two cents. “The message itself sounds kind of like the hell-and-damnation type of speech. Somebody in the clergy or even a religious zealot could have written it.” Clayton slowly read the message out loud again. “Yeah, I see where you’re coming from, Jack. It does sound kind of preachy.” “Yes it does,” I said, “but we still don’t know if it’s a serious threat or just someone blowing smoke.” Clark stood. “Okay, guys, check out whatever you can as far as forensic evidence. Make ten copies of that letter before you get started. The rest of you, keep your eyes and ears peeled for somebody with an ax to grind. That’s all we can do for now.” Chapter 2 The long driveway beyond the dead-end road led to the small, faded clapboard house. The walls inside the home held family secrets that were as dead and buried as the family dog. Nobody spoke of Alice’s incident anymore—it was neatly tucked away, hopefully forgotten, and life carried on. Forced smiles and the cautious daily routine filled the family’s waking hours. Alice’s eyes darted toward Mandy and then at the clock. She watched as her twenty-year-old daughter crossed the living room, barefoot and still wearing her green flannel bathrobe. Mandy took a seat on the old floral couch, as she did every day at eleven o’clock. The dark-paneled living room in that house held the sofa, a rocker, two end tables, and two velvet wall hangings of horses. The sofa had seen better days—sun fading had taken a toll on it after being in front of windows year after year. What used to be vibrant colors on that threadbare couch now appeared as pastel hues at best. Two flattened cushions looked as though somebody had let the air out of them; they held permanent indentions from years of use.

There are many interpretations of the word “mindfulness.” Its most common interpretation involves the use of meditation. But mindfulness includes many other aspects. One is contemplation. Being mindfully aware may sound difficult at first, but it’s not. Nor is it something we have to work hard to achieve. Mindful awareness is simply paying attention to what is happening now. In doing nothing other than living in the moment for a few minutes, we can let thoughts and feelings come and go without holding on to them or judging them. In doing so, we build the muscles of concentration, observation, and relaxation all at the same time. This is different from thinking, in which we often judge each moment on what has been or what could be. I sometimes call it mind-full awareness because the mind is full of nothing but a gentle focus on the breath. It is the direct opposite to being mind-less. Mindlessness is when we are on autopilot and not paying attention to the present moment. We’ve all been there. We sometimes feel as though we are sleepwalking through our lives. Minutes, hours, even days can go by that we don’t fully recall because we don’t feel aware of what is happening. By sitting and mindfully breathing for ten minutes a day, in as little as eight weeks you strengthen the part of the prefrontal cortex involved in generating positive feelings and diminish the part that generates negative ones. —Richard Davidson, PhD Sometimes in mindlessness we find ourselves reacting automatically in negative ways—lashing out or saying things we later regret. We ask ourselves, “Why did I do that?” or “Who was in charge of my mouth?” It doesn’t have to be this way. We all have the ability to become more present. First we have to truly believe it is possible. Then we create the intention. The more we tune in to our own thoughts and feelings, the more choices we give ourselves in terms of our responses. The key to all these mindful practices is to keep going and not be overcritical of ourselves. Whenever we become aware that our minds have wandered from our practice, we just gently refocus. Learning expert Tim Gallwey calls this “awareness without judgment” and claims that it is one of the greatest tools for learning in what he describes as the “inner game.” The more we reinforce this message, the more we improve our own focus—and the more we help our children accept that they can make mistakes without being overcritical of themselves. One