Wishes For Further Study Quotes

In my lifelong study of the scores of species of ants to be found in the tropical forests of Dal Hon, I am led to the conviction that all forms of life are engaged in a struggle to survive, and that within each species there exists a range of natural but variable proclivities, of physical condition and of behaviour, which in turn weighs for or against in the battle to survive and procreate. Further, it is my suspicion that in the act of procreation, such traits are passed on. By extension, one can see that ill traits reduce the likelihood of both survival and procreation. On the basis of these notions, I wish to propose to my fellow scholars at this noble gathering a law of survival that pertains to all forms of life. But before I do so, I must add one more caveat, drawn from the undeniable behavioural characteristics of, in my instance of speciality, ants. To whit, success of one form of life more often than not initiates devastating population collapse among competitors, and indeed, sometimes outright extinction. And that such annihilation of rivals may in fact be a defining feature of success. Thus, my colleagues, I wish to propose a mode of operation among all forms of life, which I humbly call-in my four-volume treatise-‘The Betrayal of the Fittest’. Obsessional Scrolls Sixth Day Proceedings Address Of Skavat Gill Unta, Malazan Empire, 1097 Burn's Sleep

Hope is more than wishing things will work out. It is resting in the God who holds all things in his wise and powerful hands. We use the word hope in a variety of ways. Sometimes it connotes a wish about something over which we have no control at all. We say, “I sure hope the train comes soon,” or, “I hope it doesn’t rain on the day of the picnic.” These are wishes for things, but we wouldn’t bank on them. The word hope also depicts what we think should happen. We say, “I hope he will choose to be honest this time,” or, “I hope the judge brings down a guilty verdict.” Here hope reveals an internal sense of morality or justice. We also use hope in a motivational sense. We say, “I did this in the hope that it would pay off in the end,” or, “I got married in the hope that he would treat me in marriage the way he treated me in courtship.” All of this is to say that because the word hope is used in a variety of ways, it is important for us to understand how this word is used in Scripture or in its gospel sense. Biblical hope is foundationally more than a faint wish for something. Biblical hope is deeper than moral expectation, although it includes that. Biblical hope is more than a motivation for a choice or action, although it is that as well. So what is biblical hope? It is a confident expectation of a guaranteed result that changes the way you live. Let’s pull this definition apart. First, biblical hope is confident. It is confident because it is not based on your wisdom, faithfulness, or power, but on the awesome power, love, faithfulness, grace, patience, and wisdom of God. Because God is who he is and will never, ever change, hope in him is hope well placed and secure. Hope is also an expectation of a guaranteed result. It is being sure that God will do all that he has planned and promised to do. You see, his promises are only as good as the extent of his rule, but since he rules everything everywhere, I know that resting in the promises of his grace will never leave me empty and embarrassed. I may not understand what is happening and I may not know what is coming around the corner, but I know that God does and that he controls it all. So even when I am confused, I can have hope, because my hope does not rest on my understanding, but on God’s goodness and his rule. Finally, true hope changes the way you live. When you have hope that is guaranteed, you live with confidence and courage that you would otherwise not have. That confidence and courage cause you to make choices of faith that would seem foolish to someone who does not have your hope. If you’re God’s child, you never have to live hopelessly, because hope has invaded your life by grace, and his name is Jesus! For further study and encouragement: Psalm 20

We do not wish to enter into a consideration of Free-Will, or Determinism, in this work, for various reasons. Among the many reasons, is the principal one that neither side of the controversy is entirely right — in fact, both sides are partially right, according to the Hermetic Teachings. The Principle of Polarity shows that both are but Half-Truths — the opposing poles of Truth. The Teachings are that a man may be both Free and yet bound by Necessity, depending upon the meaning of the terms, and the height of Truth from which the matter is examined. The ancient writers express the matter thus: "The further the creation is from the Centre, the more it is bound; the nearer the Centre it reaches, the nearer Free is it.

The German propaganda operation in America, according to the first U.S. academic study on the topic, identified these kernels of disturbance as “racial controversies, economic inequalities, petty jealousies in public life,” and “differences of opinion which divide political parties and minority groups.” Even the “frustrated ambitions of discarded politicians.” Germany’s agents were tasked with finding these fissures in American society and then prying them further apart, exploiting them to make Americans hate and suspect each other, and maybe even wish for a new kind of country altogether. A partisan, bickering, demoralized America, the Nazis believed, would be incapable of mounting a successful war effort in Europe. It might even soften us up for an eventual takeover.

What about the practical value of such study someone may ask, for psychic knowledge and for the discovering of the secret peculiarities of individual character? Have not the unconscious feelings revealed by the dream the value of real forces in the psychic life? Should we take lightly the ethical significance of the suppressed wishes which, as they now create dreams, may some day create other things? I do not feel justified in answering these questions. I have not thought further upon this side of the dream problem. I believe, however, that at all events the Roman Emperor was in the wrong who ordered one of his subjects executed because the latter dreamt that he had killed the Emperor. He should first have endeavored to discover the significance of the dream; most probably it was not what it seemed to be. And even if a dream of different content had the significance of this offense against majesty, it would still have been in place to remember the words of Plato, that the virtuous man contents himself with dreaming that which the wicked man does in actual life. I am therefore of the opinion that it is best to accord freedom to dreams.

Us, you mean.” I did not reply. “Let’s see, then—” And before I knew it, he sidled up to me. We were too close, I thought, I’d never been so close to him except in a dream or when he cupped his hand to light my cigarette. If he brought his ear any closer he’d hear my heart. I’d seen it written in novels but never believed it until now. He stared me right in the face, as though he liked my face and wished to study it and to linger on it, then he touched my nether lip with his finger and let it travel left and right and right and left again and again as I lay there, watching him smile in a way that made me fear anything might happen now and there’d be no turning back, that this was his way of asking, and here was my chance to say no or to say something and play for time, so that I might still debate the matter with myself, now that it had reached this point except that I didn’t have any time left, because he brought his lips to my mouth, a warm, conciliatory, I’ll-meet-you-halfway but-no-further kiss till he realized how famished mine was. I wished I knew how to calibrate my kiss the way he did. But passion allows us to hide more, and at that moment on Monet’s berm, if I wished to hide everything about me in this kiss, I was also desperate to forget the kiss by losing myself in it.

You look a bit fatigued, Sophie.” St. Just studied her with a brooding frown, all hint of teasing gone. His brows knit further as his gaze went to the hearth. “Is that a pair of my favorite socks set out to dry? They’re a bit large for you, aren’t they?” Westhaven emerged from the back hallway, a small box in his hand. “Somebody has decimated my stash of marzipan. If His Grace has given up crème cakes for German chocolate, I’ll be naming my seconds.” Valentine returned from the corridor. “Somebody left my favorite mug in the linen closet. I thought you favored more delicate crockery, Sophie.” In the ensuing moment of silence, Sophie was casting around desperately for plausible reasons why all this evidence of Vim’s presence in the house was yet on hand, when the back door opened and slammed shut. “Sophie, love! I’m back. Come here and let me kiss you senseless, and then, by God, we’re going to talk.” Oh dear. Oh, good heavens. Vim emerged from the darkness looking weary, handsome, and very pleased—until his gaze traveled to each of the three men glowering at him. “Who the hell are you?” Westhaven’s voice was soft, but he did not sound sensible in the least. “And what makes you think you’re going to be kissing my sister?” St. Just added, hands on his hips. “And what on earth could you have to speak with Lady Sophia about?” Valentine asked, crossing his arms.

But the Hermetic Teachings go much further than do those of modern science. They teach that all manifestation of thought, emotion, reason, will or desire, or any mental state or condition, are accompanied by vibrations, a portion of which are thrown off and which tend to affect the minds of other persons by "induction." This is the principle which produces the phenomena of "telepathy"; mental influence, and other forms of the action and power of mind over mind, with which the general public is rapidly becoming acquainted, owing to the wide dissemination of occult knowledge by the various schools, cults and teachers along these lines at this time. Every thought, emotion or mental state has its corresponding rate and mode of vibration. And by an effort of the will of the person, or of other persons, these mental states may be reproduced, just as a musical tone may be reproduced by causing an instrument to vibrate at a certain rate — just as color may be reproduced in the same way. By a knowledge of the Principle of Vibration, as applied to Mental Phenomena, one may polarize his mind at any degree he wishes, thus gaining a perfect control over his mental states, moods, etc. In the same way he may affect the minds of others, producing the desired mental states in them. In short, he may be able to produce on the Mental Plane that which science produces on the Physical Plane — namely, "Vibrations at Will." This power of course may be acquired only by the proper instruction, exercises, practice, etc., the science being that of Mental Transmutation, one of the branches of the Hermetic Art.

Josephine!" A stentorian bellow shook the candles in their sconces. Unconsciously, Amy grabbed Richard’s arm, looking about anxiously for the source of the roar. About the room, people went on chatting as before. "Steady there." Richard patted the delicate hand clutching the material of his coat. "It’s just the First Consul." Snatching her hand away as though his coat were made of live coals, Amy snapped, "You would know." "Josephine!" The dreadful noise repeated itself, cutting off any further remarks. Out of an adjoining room charged a blur of red velvet, closely followed by the scurrying form of a young man. Amy sidestepped just in time, swaying on her slippers to avoid toppling into Lord Richard. The red velvet came to an abrupt stop beside Mme Bonaparte’s chair. "Oh. Visitors." Once still, the red velvet resolved into a man of slightly less than medium height, clad in a long red velvet coat with breeches that must once have been white, but which now bore assorted stains that proclaimed as clearly as a menu what the wearer had eaten for supper. "I do wish you wouldn’t shout so, Bonaparte." Mme Bonaparte lifted one white hand and touched him gently on the cheek. Bonaparte grabbed her hand and planted a resounding kiss on the palm. "How else am I to make myself heard?" Affectionately tweaking one of her curls, he demanded, "Well? Who is it tonight?" "We have some visitors from England, sir,"his stepdaughter responded. "I should like to present…" Hortense began listing their names. Bonaparte stood, legs slightly apart, eyes hooded with apparent boredom, and one arm thrust into the opposite side of his jacket, as though in a sling. Bonaparte inclined his head, looked down at his wife, and demanded, "Are we done yet?" Thwap! Everyone within earshot jumped at the sound of Miss Gwen’s reticule connecting with Bonaparte’s arm. "Sir! Take that hand out of your jacket! It is rude and it ruins your posture. A man of your diminutive stature needs to stand up straight." Something suspiciously like a chuckle emerged from Lord Richard’s lips, but when Amy glanced sharply up at him, his expression was studiedly bland. A dangerous hush fell over the room. Flirtations in the far corners of the room were abandoned. Business deals were dropped. The non-English speakers among the assemblage tugged at the sleeves of those who had the language, and instant translations began to be whispered about the room – suitably embellished, of course. "It’s an assassination attempt!" a woman next to Amy cried dramatically, swooning back into the arms of an officer who looked as though he didn’t quite know what to do with her, but would really be happiest just dropping her. "No, it’s not, it’s just Miss Gwen," Amy tried to explain. Meanwhile, Miss Gwen was advancing on Bonaparte, backing him up so that he was nearly sitting on Josephine’s lap. "While we are speaking, sir, this habit you have of barging into other people’s countries without invitation – it is most rude. I will not have it! You should apologise to the Italians and the Dutch at the first opportunity!" "Mais zee Italians, zey invited me!" Bonaparte exclaimed indignantly. Miss Gwen cast Bonaparte the severe look of a governess listening to substandard excuses from a wayward child. "That may well be," she pronounced in a tone that implied she thought it highly unlikely. "But your behaviour upon entering their country was inexcusable! If you were to be invited to someone’s home for a weekend, sirrah, would you reorganise their domestic arrangements and seize the artwork from their walls? Would you countenance any guest who behaved so? I thought not." Amy wondered if Bonaparte could declare war on Miss Gwen alone without breaking his peace with England. "So much for the Peace of Amiens!" she started to whisper to Jane, but Jane was no longer beside her.

More importantly, it is difficult to study minds because we are mental beings. We have our own minds to maintain and protect, and may not wish to discover facts that force us to change, or make us question our own being in the world, or conflict with our sense of right and wrong. We have not discussed belief systems known as religions to any extent in this book. However, particularly threatening are facts that run counter to our religious beliefs, especially if those beliefs are strongly held. Further, scientists have hopes, standards, and ethical beliefs, and they—like anybody—are not eager to find that their beliefs are invalid.

You can gaze over the fence and covet another person’s life or tell yourself that God has blessed you in ways you never could have earned. Do you ever battle with envy? Have you ever wondered why someone else’s life seems easier than yours? Have you ever struggled to celebrate the blessings of someone else who had what you thought you needed? Have you ever wished you could just switch lives with someone? Perhaps there are ways in which envy haunts us all, so it’s worth examining the heart of envy. What things prepare the heart for envy? Envy is forgetful. In concentrating on what we don’t have that we think we should have, we fail to keep in mind the huge catalog of blessings that are ours simply because God has chosen to place his bountiful love on us. This forgetfulness causes us to do more comparing and complaining than praising and resting. Envy misunderstands blessing. So often envy is fueled by misunderstanding what God’s care looks like. It is not always the care of provision, relief, or release. Sometimes God’s blessing comes in the form of trials that are his means of giving us things we could get no other way. Envy is selfish. Envy tends to put us in the center of our own worlds. It tends to make everything about our comfort and ease, our wants, needs, and feelings, and not about the plan and the glory of the God we serve. Envy is self-righteous. Envy has an “I deserve _____ more than they do” posture to it. It forgets that we all deserve immediate and eternal punishment, and that any good thing we have is an undeserved gift of God’s amazing grace. Envy is shortsighted. Envy has a right here, right now aspect to it that overlooks the fact that this moment is not all there is. Envy cannot see that this moment isn’t meant to be a destination, but a preparation for a final destination that will be beautiful beyond our wildest imagination. Envy questions God’s wisdom. When you and I envy, we tend to buy into the thought that we are smarter than God. In envy, we tend to think we know more and better, and if our hands were on the joystick, we would be handling things a different way. Envy is impatient. Envy doesn’t like to wait. Envy complains quickly and tires easily. Envy doesn’t just cry for blessings; it cries for blessings now. What is devastating about envy is that it questions God’s goodness, and when you do that, you quit running to him for help. So cry out for rescue—that God would give you a thankful, humble, and patient heart. His transforming grace is your only defense against envy. For further study and encouragement: Psalm 34

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The great masses, he wrote in Mein Kampf, “will more easily fall victims to a great lie than to a small one, since they themselves perhaps also lie sometimes in little things, but would certainly still be too much ashamed of too great lies. Thus, such an untruth will not at all enter their heads, and therefore they will be unable to believe in the possibility of the enormous impudence of the most infamous distortion in others.” Hitler’s lies spread misinformation that was favorable to Germany and unfavorable to us and our allies, and sowed dissension among the American public not just about the war effort but about our own basic system of government. His very well-funded propaganda mission in the United States was twofold: to try to keep the United States from getting into World War II, and also to soften us up, to mess with us, to make us less effective as a country, by finding and exploiting what the Germans called “kernels of disturbance” in the United States. The German propaganda operation in America, according to the first U.S. academic study on the topic, identified these kernels of disturbance as “racial controversies, economic inequalities, petty jealousies in public life,” and “differences of opinion which divide political parties and minority groups.” Even the “frustrated ambitions of discarded politicians.” Germany’s agents were tasked with finding these fissures in American society and then prying them further apart, exploiting them to make Americans hate and suspect each other, and maybe even wish for a new kind of country altogether. A partisan, bickering, demoralized America, the Nazis believed, would be incapable of mounting a successful war effort in Europe. It might even soften us up for an eventual takeover. Hitler was counting above all on racism and religious bigotry to carry the day in the United States, and to set the stage for global domination. “The wholesome aversion for the Negroes and the colored races in general, including the Jews, the existence of popular justice [lynching]…scholars who have studied immigration and gained an insight, by means of intelligence tests, into the inequality of the races—all these strains are an assurance that the sound elements of the United States will one day awaken as they have awakened in Germany,” Hitler said.

and again of our place in the work of the Redeemer. Next, we need commitment. We need to be encouraged to make specific and concrete decisions to better position ourselves for the work to which God has called us. Last, we need training. We need to understand what it really looks like to represent the grace of the Redeemer in the lives of the people whom he puts in our paths. We need to be trained not to see those relationships as belonging to us for our happiness, but rather as workrooms in which the Lord can do his transforming work of grace. What an amazing way to live! We have been chosen by God to be part of the most important work of the universe. We have been chosen to carry the life-changing message of the grace of the Savior King with us wherever we go. And we have been given the same grace to enable us to be the ambassadors that we have been chosen to be. For further study and encouragement: 1 Chronicles 16:8–27 October 12 Prayer is abandoning a life of demand and complaint, recognizing undeserved blessing, and giving myself to a life of thankfulness. When you think of prayer, what comes to mind? When you pray, what is it that you want from God? What requests dominate your life of prayer? True prayer happens at the intersection of surrender and celebration. Prayer is profoundly more than handing a wish list to God and letting him know that you’re thankful that he exists and has the power to deliver. This kind of prayer puts you at the center and, in a real way, reduces God down to the divine waiter. It’s not him that you want. It’s not his wisdom that you see yourself as needing. It’s not his

Though I doubted I would ever be blessed with a mate of my own, I still wished to plan for the possibility. The bookstores in Starzzia are popular among the human females who live here. Eventually, I went from purchasing books from Earth to further my studies to buying them in the hope that one day I would have a mate of my own who might enjoy them. And offspring, too. I have collected many children’s books as well.

If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is. To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand. The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.

1.​Find a reason greater than reality: the power of spirit If you ask most people if they would like to be rich or financially free, they would say yes. But then reality sets in. The road seems too long with too many hills to climb. It’s easier to just work for money and hand the excess over to your broker. I once met a young woman who had dreams of swimming for the U.S. Olympic team. The reality was that she had to get up every morning at four o’clock to swim for three hours before going to school. She did not party with her friends on Saturday night. She had to study and keep her grades up, just like everyone else. When I asked her what fueled her super-human ambition and sacrifice, she simply said, “I do it for myself and the people I love. It’s love that gets me over the hurdles and sacrifices.” A reason or a purpose is a combination of “wants” and “don’t wants.” When people ask me what my reason for wanting to be rich is, I tell them that it is a combination of deep emotional “wants” and “don’t wants.” I will list a few: first, the “don’t wants,” for they create the “wants.” I don’t want to work all my life. I don’t want what my parents aspired for, which was job security and a house in the suburbs. I don’t like being an employee. I hated that my dad always missed my football games because he was so busy working on his career. I hated it when my dad worked hard all his life and the government took most of what he worked for at his death. He could not even pass on what he worked so hard for when he died. The rich don’t do that. They work hard and pass it on to their children. Now the “wants.” I want to be free to travel the world and live in the lifestyle I love. I want to be young when I do this. I want to simply be free. I want control over my time and my life. I want money to work for me. Those are my deep-seated emotional reasons. What are yours? If they are not strong enough, then the reality of the road ahead may be greater than your reasons. I have lost money and been set back many times, but it was the deep emotional reasons that kept me standing up and going forward. I wanted to be free by age 40, but it took me until I was 47, with many learning experiences along the way. As I said, I wish I could say it was easy. It wasn’t. But it wasn’t that hard either. I’ve learned that, without a strong reason or purpose, anything in life is hard. IF YOU DO NOT HAVE A STRONG REASON, THERE IS NO SENSE READING FURTHER. IT WILL SOUND LIKE TOO MUCH WORK.

Virgil held intricate unconventional beliefs, not necessarily Christian, but not necessarily un-Christian, either, derived from his years of studying nature, and his earlier years, his childhood years, with the Bible. God, he suspected, might not be a steady-state consciousness, omnipotent, omnipresent, timeless. God might be like a wave front, moving into an unknowable future; human souls might be like neurons, cells of God’s own intelligence. . . . Far out, dude; pass the joint. Whatever God was, Virgil seriously doubted that he worried too much about profanity, sex, or even death. He left the world alone, people alone, each to work out a separate destiny. And he stranded people like Virgil, who wonder about the unseen world, but were trapped in their own animal passions, and operated out of moralities that almost certainly weren’t God’s own, if, indeed, he had one. Virgil further worried that he was a guy who simply wanted to eat his cake, and have it, too—his philosophy, as a born-again once pointed out to him, pretty much allowed him to carry on as he wished, like your average godless commie. He got to “godless commie” and went to sleep. And worried in his sleep. FIVE HOURS LATER, his cell phone went off, and he sat bolt upright, fumbled around for it, found it in his jeans pocket, on the floor at the foot of the bed.