Withdraw From People Quotes

Over time as most people fail the survivor's exacting test of trustworthiness, she tends to withdraw from relationships. The isolation of the survivor thus persists even after she is free.

Freedom is the possibility of isolation. You are free if you can withdraw from people, not having to seek them out for the sake of money, company, love, glory or curiosity, none of which can thrive in silence and solitude. If you can't live alone, you were born a slave. You may have all the splendours of the mind and the soul, in which case you're a noble slave, or an intelligent servant, but you're not free. And you can't hold this up as your own tragedy, for your birth is a tragedy of Fate alone. Hapless you are, however, if life itself so oppresses you that you're forced to become a slave. Hapless you are if, having been born free, with the capacity to be isolated and self-sufficient, poverty should force you to live with others.

I think falling in love should come with a warning label: CAUTION—side effects may include breaking up, accompanied by heartache, severe mood swings, withdrawal from people and life itself, wasted hours obsessing over bitter reflections, a need to destroy something (preferably something expensive that shatters), uncontrollable tear ducts, stress, a loss of appetite (Cheetos and Dr. Pepper exempt), a bleak and narrow outlook on the future, and an overall hatred of everyone and everything (especially all the happy couples you see strolling hand-in-hand, placed on your path only to exacerbate your isolation and misery). All above reactions will be intensified with the consumption of one or more alcoholic beverages.

Every form of happiness is private. Our greatest moments are personal, self-motivated, not to be touched. The things which are sacred or precious to us are the things we withdraw from promiscuous sharing. But now we are taught to throw everything within us into public light and common pawing. To seek joy in meeting halls. We haven't even got a word for the quality I mean--for the self-sufficiency of man's spirit. It's difficult to call it selfishness or egotism, the words have been perverted, they've come to mean Peter Keating. Gail, I think the only cardinal evil on earth is that of placing your prime concern within other men. I've always demanded a certain quality in the people I liked. I've always recognized it at once--and it's the only quality I respect in men. I chose my friends by that. Now I know what it is. A self-sufficient ego. Nothing else matters.

Better to do nothing than to engage in localized acts whose ultimate function is to make the system run more smoothly. The threat today is not passivity, but pseudo-activity, the urge to "be active", to "participate", to mask the Nothingness of what goes on. People intervene all the time, "doing something"; academics participate in meaningless "debates," etc.; but the truly difficult thing is to step back, to withdraw from it all. Those in power often prefer even "critical" participation or a critical dialogue to silence, since to engage us in such a "dialogue" ensures that our ominous passivity is broken. The "Bartlebian act" I propose is violent precisely insofar as it entails ceasing this obsessive activity-in it, violence and non-violence overlap (non-violence appears as the highest violence), likewise activity and inactivity (the most radical thing is to do nothing).

It was April the season of blood oranges, emotion running like the stream behind my house upstate, turbulent and thawing. I thought about how fragile people get when they withdraw from anything, how they become bloody yolks protected only by the thinnest shell

There are many systems of interaction between brain, body and social world that can get caught in positive feedback loops. Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies

...if you could not close a door behind you to take a shit in the city - even if it was just the door to a shared toilet - if this one, most essential freedom was taken away from you, the freedom, that is, to withdraw from other people when necessity called, then all other freedoms were worthless. Then life had no more meaning. Then it would be better to be dead.

I was still tough but it wasn’t the same. I had to withdraw. I watched people from afar, it was like a stage play. Only they were on stage and I was an audience of one.

As well, they used their B-52 bombers to drop thousands of tons of bombs which included napalm and cluster bombs. In a particularly vile attack, they used poisonous chemicals on our base regions of Xuyen Moc, the Minh Dam and the Nui Thi Vai mountains. They sprayed their defoliants over jungle, and productive farmland alike. They even bull-dozed bare, both sides along the communication routes and more than a kilometre into the jungle adjacent to our base areas. This caused the Ba Ria-Long Khanh Province Unit to send out a directive to D445 and D440 Battalions that as of 01/November/1969, the rations of both battalions would be set at 27 litres of rice per man per month when on operations. And 25 litres when in base or training. So it was that as the American forces withdrew, their arms and lavish base facilities were transferred across to the RVN. The the forces of the South Vietnamese Government were with thereby more resources but this also created any severe maintenance, logistic and training problems. The Australian Army felt that a complete Australian withdrawal was desirable with the departure of the Task Force (1ATF), but the conservative government of Australia thought that there were political advantages in keeping a small force in south Vietnam. Before his election, in 1964, Johnston used a line which promised peace, but also had a policy of war. The very same tactic was used by Nixon. Nixon had as early as 1950 called for direction intervention by American Forces which were to be on the side of the French colonialists. The defoliants were sprayed upon several millions of hectares, and it can best be described as virtual biocide. According to the figure from the Americans themselves, between the years of 1965 to 1973, ten million Vietnamese people were forced to leave their villages ad move to cities because of what the Americans and their allies had done. The Americans intensified the bombing of whole regions of Laos which were controlled by Lao patriotic forces. They used up to six hundred sorties per day with many types of aircraft including B52s. On 07/January/1979, the Vietnamese Army using Russian built T-54 and T-59 tanks, assisted by some Cambodian patriots liberated Phnom Penh while the Pol Pot Government and its agencies fled into the jungle. A new government under Hun Sen was installed and the Khmer Rouge’s navy was sunk nine days later in a battle with the Vietnamese Navy which resulted in twenty-two Kampuchean ships being sunk.

That dead-eyed anhedonia is but a remora on the ventral flank of the true predator, the Great White Shark of pain. Authorities term this condition clinical depression or involutional depression or unipolar dysphoria. Instead of just an incapacity for feeling, a deadening of soul, the predator-grade depression Kate Gompert always feels as she Withdraws from secret marijuana is itself a feeling. It goes by many names — anguish, despair, torment, or q.v. Burton's melancholia or Yevtuschenko's more authoritative psychotic depression — but Kate Gompert, down in the trenches with the thing itself, knows it simply as It. It is a level of psychic pain wholly incompatible with human life as we know it. It is a sense of radical and thoroughgoing evil not just as a feature but as the essence of conscious existence. It is a sense of poisoning that pervades the self at the self's most elementary levels. It is a nausea of the cells and soul. It is an unnumb intuition in which the world is fully rich and animate and un-map-like and also thoroughly painful and malignant and antagonistic to the self, which depressed self It billows on and coagulates around and wraps in Its black folds and absorbs into Itself, so that an almost mystical unity is achieved with a world every constituent of which means painful harm to the self. Its emotional character, the feeling Gompert describes It as, is probably mostly indescribable except as a sort of double bind in which any/all of the alternatives we associate with human agency — sitting or standing, doing or resting, speaking or keeping silent, living or dying — are not just unpleasant but literally horrible. It is also lonely on a level that cannot be conveyed. There is no way Kate Gompert could ever even begin to make someone else understand what clinical depression feels like, not even another person who is herself clinically depressed, because a person in such a state is incapable of empathy with any other living thing. This anhedonic Inability To Identify is also an integral part of It. If a person in physical pain has a hard time attending to anything except that pain, a clinically depressed person cannot even perceive any other person or thing as independent of the universal pain that is digesting her cell by cell. Everything is part of the problem, and there is no solution. It is a hell for one. The authoritative term psychotic depression makes Kate Gompert feel especially lonely. Specifically the psychotic part. Think of it this way. Two people are screaming in pain. One of them is being tortured with electric current. The other is not. The screamer who's being tortured with electric current is not psychotic: her screams are circumstantially appropriate. The screaming person who's not being tortured, however, is psychotic, since the outside parties making the diagnoses can see no electrodes or measurable amperage. One of the least pleasant things about being psychotically depressed on a ward full of psychotically depressed patients is coming to see that none of them is really psychotic, that their screams are entirely appropriate to certain circumstances part of whose special charm is that they are undetectable by any outside party. Thus the loneliness: it's a closed circuit: the current is both applied and received from within.

A healthy marriage is the union of two already complete people who choose to invest in each other. Two people who drain each other because they have nothing to invest - only withdrawals to take from each other - make for a very unhealthy, unfulfilling relationships.

Since the Fall, our instincts have been to withdraw from relationship when we’re in trouble, when we most need other people. (Remember

A child who suffers from PTSD has made unsuccessful attempts to get help, and as the victimization continues, he stops asking for it. He withdraws socially, because he’s never quite sure when interaction is going to lead to another incident of bullying…. Different people have different responses to stress. In Peter’s case, I saw an extreme emotional vulnerability, which, in fact, was the reason he was teased. Peter didn’t play by the codes of boys. He wasn’t a big athlete. He wasn’t tough. He was sensitive. And difference is not always respected – particularly when you’re a teenager. Adolescence is about fitting in, not standing out.

For whatever reason, it seems like we’re against love. Everyone. People think love equates to weakness, or gullibility, or an unwillingness to deal with reality, so they try to ruin it, the social scientists and the admen, with studies and lingerie shows and boxes of candy. They try to invalidate it, dirty it up, but they can’t, because people in love know the truth. They know love is good and pure and really the most beautiful thing in the world. They know love is greater than anything, greater even than God. At first, I didn’t believe it, but I do now. You have made me realize it. Being away from you has been the hardest thing I have ever done. I am shaking and sweating. I am going into withdrawal. I need you. You are my withdrawal. You are my blood. I want to protect you from all of this. When it’s all over, I want to run away with you and never come back. I want to be buried in the ground with you. It’s the only way we can keep this pure and beautiful, I’m afraid. We have to stay away from this whole life. We have to be normal. We have to get married and move to Berkeley. Our love can’t survive like this, no matter how hard we try. I’m quitting the band. I’m coming home. I need you.

Everything pains me. The merest trifle rouses a sense of abandonment. I'm impatient with other people, their will to live, their universe. Attracted by a decision to withdraw from everyone [no longer bearing the world of Y].

We are taught to believe that the ‘alienation’ that we experience sometimes, when we withdraw from everything or feel alone, is a craving for something sexual, material, or in the physical - and can be cured by popping a pill in most cases. When in Truth, it’s the circuitry within our souls and minds that is hinting to be connected - to real flowing energy - outside of our TVs and computer monitors. What many of us mistaken for depression is actually a need to be understood, or to see desires come to fruition. There is absolutely nothing abnormal about feeling disconnected. Your sensitivity only means you are more human than most. If you cry, you are alive. I’d be more worried if you didn’t.

If our primary caregivers are shame-based, they will act shameless and pass their toxic shame onto us. There is no way to teach self-value if one does not value oneself. Toxic shame is multigenerational. It is passed from one generation to the next. Shame-based people find other shame-based people and get married. As each member of a couple carries the shame from his or her own family system, their marriage will be grounded in their shame-core. The major outcome of this will be a lack of intimacy. It’s difficult to let someone get close to you if you feel defective and flawed as a human being. Shame-based couples maintain nonintimacy through poor communication, nonproductive circular fighting, games, manipulation, vying for control, withdrawal, blaming and confluence. Confluence is the agreement never to disagree. Confluence creates pseudointimacy.

Withdraw yourself from people and spend at least an quarter of an hour, or a half-hour, in some church in the presence of the Blessed Sacrament. Taste and see how sweet is the Lord, and you will learn from your own experience how many graces this will bring you.

Depressed people, for example, can start feeling useless and burdensome, as well as grief-stricken and pained. This makes them withdraw from contact with friends and family. Then the withdrawal makes them more lonesome and isolated, and more likely to feel useless and burdensome. Then they withdraw more. In this manner, depression spirals and amplifies.

You lonely of today, you withdrawing ones, one day you shall be a people: from you that have chosen yourselves a chosen people shall grow and from them the overman.

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

As he began to withdraw from them, it became clear to Grenouille for the first time that for eighteen years their compacted human effluvium had oppressed him like air heavy with an imminent thunderstorm. Until now he had thought that it was the world in general he had wanted to squirm away from. But it was not the world, it was the people in it. You could live, so it seemed, in this world, in this world devoid of humanity. On

I figure... ...that the people are now more deeply conscious than ever before in history of the existence and functioning principles of universal, inexorable physical laws; of the pervading, quietly counseling truth within each and every one of us; of the power of love; and--each man by himself--of his own developing, dynamic relationship with his own conception of the Almightiness of the All-Knowing. ...that our contemporaries just don't wear their faith on their sleeves anymore. ...that people have removed faith from their sleeves because they found out for themselves that faith is much too important for careless display. Now they are willing to wait out the days and years for the truthful events, encouraged individually from within; and the more frequently the dramatic phrases advertising love, patriotism, fervent belief, morals, and good fellowship are plagiarized, appropriated and exhibited in the show windows of the world by the propaganda whips for indirect and ulterior motives, no matter how meager the compromise--the more do people withdraw within themselves and shun taking issue with the nauseating perversions, though eternally exhibiting quiet indifference, nonchalance or even cultivating seemingly ignorant acceptance.

While others might feel manipulative, I feel powerless. Sometimes I just hurt so bad from the mean things that people do to me, real or perceived, or I’m so desperately feeling abandoned, that I withdraw and pout and go silent. At some point people get pissed off and fed up with that crap and they go away and then I’m left with nothing all over again.

I can’t quite shake this feeling that we live in a world gone wrong, that there are all these feelings you’re not supposed to have because there’s no reason to anymore. But still they’re there, stuck somewhere, a flaw that evolution hasn’t managed to eliminate yet. I want so badly to feel bad about getting pregnant. But I can’t, don’t dare to. Just like I didn’t dare tell Jack that I was falling in love with him, wanting to be a modern woman who’s supposed to be able to handle the casual nature of these kinds of relationships. I’m never supposed to say, to Jack or anyone else, ‘What makes you think I’m so rich that you can steal my heart and it won’t mean a thing?’ Sometimes I think that I was forced to withdraw into depression, because it was the only rightful protest I could throw in the face of a world that said it was all right for people to come and go as they please, that there were simply no real obligations left. Deceit and treachery in both romantic and political relationships is nothing new, but at one time, it was bad, callous, and cold to hurt somebody. Now it’s just the way things go, part of the growth process. Really nothing is surprising. After a while, meaning and implication detach themselves from everything. If one can be a father and assume no obligations, it follows that one can be a boyfriend and do nothing at all. Pretty soon you can add friend, acquaintance, co-worker, and just about anyone else to the long list of people who seem to be part of your life, though there is no code of conduct that they must adhere to. Pretty soon, it seems unreasonable to be bothered or outraged by much of anything because, well, what did you expect?

But how nice it would be to know that some good Yankee woman - And there must be SOME good Yankee women. I don’t care what people say, they can’t all be bad! How nice it would be to know that they pulled weeds off our men’s graves and brought flowers to them, even if they were enemies. If Charlie were dead in the North it would comfort me to know that someone - And I don’t care what you ladies think of me,” her voice broke again, “I will withdraw from both clubs and I’ll — I’ll pull up every weed off every Yankee’s grave I can find and I’ll plant flowers, too — and — I just dare anyone to stop me!

India is becoming a large middle income country, too complex and varied to be controlled centrally. The government will need to withdraw from occupying the commanding heights of the economy, confining itself to providing public goods and the governing framework, and leaving economic activity to the people.

I heard a man of brilliance cry out that God has withdrawn from nations when they have turned from Him, and surely we are astiff-necked people; why should He not withdraw? But then I remember Jonah accusing God of overlenience, of foolishness, mercy, and compassion. We desperately need the foolishness of God." (233)

We Are Lovable Even if the most important person in your world rejects you, you are still real, and you are still okay. —Codependent No More Do you ever find yourself thinking: How could anyone possibly love me? For many of us, this is a deeply ingrained belief that can become a self-fulfilling prophecy. Thinking we are unlovable can sabotage our relationships with co-workers, friends, family members, and other loved ones. This belief can cause us to choose, or stay in, relationships that are less than we deserve because we don’t believe we deserve better. We may become desperate and cling as if a particular person was our last chance at love. We may become defensive and push people away. We may withdraw or constantly overreact. While growing up, many of us did not receive the unconditional love we deserved. Many of us were abandoned or neglected by important people in our life. We may have concluded that the reason we weren’t loved was because we were unlovable. Blaming ourselves is an understandable reaction, but an inappropriate one. If others couldn’t love us, or love us in ways that worked, that’s not our fault. In recovery, we’re learning to separate ourselves from the behavior of others. And we’re learning to take responsibility for our healing, regardless of the people around us. Just as we may have believed that we’re unlovable, we can become skilled at practicing the belief that we are lovable. This new belief will improve the quality of our relationships. It will improve our most important relationship: our relationship with our self. We will be able to let others love us and become open to the love and friendship we deserve. Today, help me be aware of and release any self-defeating beliefs I have about being unlovable. Help me begin, today, to tell myself that I am lovable. Help me practice this belief until it gets into my core and manifests itself in my relationships.

In fact, you couldn't even be sure that everything you had assumed to be an expression of your black, unfettered self-- the humor, the song, the behind-the-back pass-- had been freely chosen by you. At best, these things were a refuge; at worst, a trap. Following this maddening logic, the only thing you could choose as your own was withdrawal into a smaller and smaller coil of rage, until being black meant only the knowledge of your own powerlessness, of your own defeat. And the final irony: Should you refuse this defeat and lash out at your captors, they would have a name for that, too, a name that could cage you just as good. Paranoid. Militant. Violent. Nigger.

Despair, grief, and depression are not things that people can simply stop, any more than someone can will an end to a toothache or the pain of withdrawal. Acutely suicidal people have lost all sense of having power over their pain. To tell them to magically acquire will power is like asking a crippled person to race against a champion. It does not help them do the thing in question; it just makes them feel worse.

People who were abused as children tend to get angry and strike out at the world. People who were neglected tend to feel defeated and withdraw from the world. People who were not given guidance tend to lack confidence and self-reliance. Each pathway leads to different forms of self-defeat.

Back in the 1970s, dissidents in the Soviet Union were often hospitalized in mental institutions and given drugs similar to the ones used to treat depression today. The reasoning was that you had to be insane to be unhappy in the Socialist Workers' Utopia. When the people treating depression receive status and prestige from the very system that their patients are unhappy with, they are unlikely to affirm the basic validity of the patient's withdrawal from life. "The system has to be sound -- after all, it validates my professional status -- therefore the problem must be with you.

All emotions, including sadness, are designed to be short-term solu­tions. If we remain in a constant state of sadness or feel sad for too long a time, we run the risk of ruminating and withdrawing from the world around us. If we express too much sadness, we begin to alienate the very people whose help and support we most need.

.. when all this started, I asked myself, 'Am I going to withdraw from the world, like most people do, or am I going to live?' I decided I'm going to live - or at least try to live - the way I want, with dignity, with courage, with humour, with composure.

There is a concept called body autonomy. It’s generally considered a human right. Bodily autonomy means a person has control over who or what uses their body, for what, and for how long. It’s why you can’t be forced to donate blood, tissue, or organs. Even if you are dead. Even if you’d save or improve 20 lives. It’s why someone can’t touch you, have sex with you, or use your body in any way without your continuous consent. A fetus is using someone’s body parts. Therefore under bodily autonomy, it is there by permission, not by right. It needs a persons continuous consent. If they deny and withdraw their consent, the pregnant person has the right to remove them from that moment. A fetus is equal in this regard because if I need someone else’s body parts to live, they can also legally deny me their use. By saying a fetus has a right to someone’s body parts until it’s born, despite the pregnant person’s wishes, you are doing two things: 1. Granting a fetus more rights to other people’s bodies than any born person. 2. Awarding a pregnant person less rights to their body than a corpse.

(...). You’re good at these things, Steris. You really are—and don’t give me any more of your rhetoric about being ‘boring.’” Her expression grew distant. “In this case, it’s not that I’m boring, it’s more that … I’m off. I’ve learned to fake being normal, but lists of prepared comments and jokes can only take me so far. People can sense that I’m not being authentic—that I don’t like the things they like or think the way they do. Sometimes it amazes me that people like Wayne, or even those kandra, can be so startlingly human when I feel so alien.” He wished he could figure out how to keep her from saying things like that. He didn’t know the right words; every time he tried to argue the point, it only seemed to make her withdraw.

Food exemplifies the difficulty of withdrawing from the modern economy, because you can’t live without it and because not many people produce all of their own. And if its uncommon for a modern person to be food self-reliant, it is almost unheard of for a community to supply all of its own food.

By rendering their enterprises profitable, the consumers shift control of the factors of production into the hands of those businessmen who serve them best. By rendering the enterprises of the bungling entrepreneurs unprofitable, they withdraw control from those entrepreneurs with whose services they disagree. It is antisocial in the strict meaning of the term if governments thwart these decisions of the people by taxing profits. From a genuinely social point of view, it would be more “social” to tax losses than to tax profits.

terrified of being abandoned and all narcissists need Narcissistic Supply Sources. These narcissists prefer to direct their furious rage at people who are meaningless to them and whose withdrawal will not constitute a threat to the narcissists' precariously-balanced personalities. They explode at an underling, yell at a waitress, or berate a taxi driver. Alternatively, they sulk (silent treatment). Many narcissists feel anhedonic, or pathologically bored, drink or do drugs - all forms of self-directed aggression. From time to time, no longer able to pretend and to suppress their rage, they have it out with the real source of their anger. Then they lose all vestiges of self-control and rave like lunatics. They shout incoherently, make absurd accusations, distort facts, and air long-suppressed grievances, allegations and suspicions. These episodes are followed by periods of saccharine sentimentality and excessive flattering and submissiveness towards the target of the latest rage attack. Driven by the mortal fear of being abandoned or ignored, the narcissist debases and demeans himself to the point of provoking repulsion in the beholder. These pendulum-like emotional swings make life with the narcissist exhausting.

For we must Consider that we shall be as a City upon a Hill, the eyes of all people are upon us; so that if we shall deal falsely with our god in this work we have undertaken and so cause him to withdraw his present help from us, we shall be made a story and a byword through the world, we shall open the mouths of enemies to speak evil of the ways of god and all professors for Gods sake; we shall shame the faces of many of gods worthy servants, and cause their prayers to be turned into Curses upon us till we be consumed out of the good land whether we are going: And to shut up this discourse with that exhortation of Moses that faithful servant of the Lord in his last farewell to Israel Deut. 30. Beloved there is now set before us life, and good, death and evil in that we are Commanded this day to love the Lord our God, and to love one another to walk in his ways and to keep his Commandments and his Ordinance, and his laws, and the Articles of our Covenant with him that we may live and be multiplied, and that the Lord our God may bless us in the land whether we go to possess it: But if our hearts shall turn away so that we will not obey, but shall be seduced and worship other Gods our pleasures, and profits, and serve them, it is propounded unto us this day, we shall surely perish out of the good Land whether we pass over this vast Sea to possess it.

Many shy people turn inward, partly as a refuge from the socializing that causes them such anxiety. And many introverts are shy, partly as a result of receiving the message that there’s something wrong with their preference for reflection, and partly because their physiologies, as we’ll see, compel them to withdraw from high-stimulation environments.

I think falling in love should come with a warning label: CAUTION - side effects may include breaking up, accompanied by heartache, severe mood swings, withdrawal from people and life itself, wasted hours obsessing over bitter reflections, a need to destroy something (preferably something expensive that shatters), uncontrollable tear ducts, stress, a loss of appetite (Cheetos and Dr. Pepper exempt), a bleak and narrow outlook on the future, and an overall hatred of everyone and everything (especially all the happy couples you seen strolling hand-in-hand, placed on your path only to exacerbate your isolation and misery). All above reactions will be intensified with the consumption of one or more alcoholic beverages.

People who show anger by withdrawing love are particularly pernicious. The outcome of such behavior is that nothing gets solved and the other person just feels punished. In contrast, emotionally mature people will usually tell you what's wrong and ask you to do things differently. They don't sulk or pout for long periods of time or make you walk on eggshells. Ultimately, they're willing to take the initiative to bring conflict to a close, rather than giving you the silent treatment.

Then someone else appeared from the crowd, and Annabeth's vision tunneled. Percy smiled at her-that sarcastic, troublemaker's smile that had annoyed her for years but eventually had become endearing. His sea-green eyes were as gorgeous as she remembered. His dark hair was swept to one side, like he'd just come from a walk on the beach. He looked even better than he had six months ago-tanner and taller, leaner and more muscular. Annabeth was to stunned to move. She felt that if she got any closer to him, all the molecules in her body might combust. She'd secretly had a crush on him sonar they were twelve years old. Last summer, she'd fallen for him hard. They'd been a happy couple together for four months-and then he'd disappeared. During their separation, something had happened to Annabeth's feelings. They'd grown painfully intense-like she'd been forced to withdraw from a life-saving medication. Now she wasn't sure which was more excruciating-living with that horrible absence, or being with him again... Annabeth didn't mean to, but she surged forward. Percy rushed toward her at the same time. The crowds tensed. Some reach d for swords that weren't there. Percy threw his arms around her. They kissed, and for a moment nothing else mattered. An asteroid could have hit the planet and wiped out all life, Annabeth wouldn't have cared. Percy smelled of ocean air. His lips were salty. Seaweed Brain, she thought giddily. Percy pulled away and studied her face. "Gods, I never thought-" Annabeth grabbed his wrist and flipped him over her shoulder. He slammed into the stone pavement. Romans cried out. Some surged forward, but Reyna shouted, "Hold! Stand down!" Annabeth put her knee on Percy's chest. She pushed her forearm against his throat. She didn't care what the Romans thought. A white-hot lump of anger expanded in her chest-a tumor of worry and bitterness that she'd been carrying around since last autumn. "Of you ever leave me again," she said, her eyes stinging, "I swear to all the gods-" Percy had the nerve to laugh. Suddenly the lump of heated emotions melted inside Annabeth. "Consider me warned," Percy said. "I missed you, too." Annabeth rose and helped him to his feet. She wanted to kiss him again SO badly, but she managed to restrain herself. Jason cleared his throat. "So, yeah…It's good to be back…" "And this is Annabeth," Jason said. "Uh, normally she doesn't judo-flip people.

A critical analysis of the present global constellation-one which offers no clear solution, no “practical” advice on what to do, and provides no light at the end of the tunnel, since one is well aware that this light might belong to a train crashing towards us-usually meets with reproach: “Do you mean we should do nothing? Just sit and wait?” One should gather the courage to answer: “YES, precisely that!” There are situations when the only true “practical” thing to do is to resist the temptation to engage immediately and to “wait and see” by means of a patient, critical analysis. Engagement seems to exert its pressure on us from all directions. In a well-known passage from his ‘Existentialism and Humanism’, Sartre deployed the dilemma of a young man in France in 1942, torn between the duty to help his lone, ill mother and the duty to enter the war and fight the Germans; Sartre’s point is, of course, that there is no a priori answer to this dilemma. The young man needs to make a decision grounded only in his own abyssal freedom and assume full responsibility for it. An obscene third way out of this dilemma would have been to advise the young man to tell his mother that he will join the Resistance, and to tell his Resistance friends that he will take care of his mother, while, in reality, withdrawing to a secluded place and studying. There is more than cheap cynicism in this advice. It brings to mind a well-known Soviet joke about Lenin. Under socialism; Lenin’s advice to young people, his answer to what they should do, was “Learn, learn, and learn.” This was evoked all the time and displayed on the school walls. The joke goes: Marx, Engels, and Lenin are asked whether they would prefer to have a wife or a mistress. As expected, Marx, rather conservative in private matters, answers, “A wife!” while Engels, more of a bon vivant, opts for a mistress. To everyone’s surprise, Lenin says, “I’d like to have both!” Why? Is there a hidden stripe of decadent jouisseur behind his austere revolutionary image? No-he explains: “So that I can tell my wife that I am going to my mistress and my mistress that I am going to my wife. . .” “And then, what do you do?” “I go to a solitary place to learn, learn, and learn!” Is this not exactly what Lenin did after the catastrophe in 1914? He withdrew to a lonely place in Switzerland, where he “learned, learned, and learned,” reading Hegel’s logic. And this is what we should do today when we find ourselves bombarded with mediatic images of violence. We need to “learn, learn, and learn” what causes this violence.

Ted," he said, "when all this started, I asked myself, 'Am I going to withdraw from the world, like most people do, or am I going to live?" I decided I'm going to live-or at least try to live-the way I want, with dignity, with courage, with humor, with composure.

I am bound to accord you, in the name of free speech, the full right to shout, lie and write to your heart’s content. But you are bound to grant me, in the name of freedom of association, the right to enter into, or withdraw from, association with people advocating this or that view.

Her partner now drew near, and said, "That gentleman would have put me out of patience, had he stayed with you half a minute longer. He has no business to withdraw the attention of my partner from me. We have entered into a contract of mutual agreeableness for the space of an evening, and all our agreeableness belongs solely to each other for that time. Nobody can fasten themselves on the notice of one, without injuring the rights of the other. I consider a country-dance as an emblem of marriage. Fidelity and complaisance are the principal duties of both; and those men who do not choose to dance or marry themselves, have no business with the partners or wives of their neighbours." But they are such very different things!" -- That you think they cannot be compared together." To be sure not. People that marry can never part, but must go and keep house together. People that dance only stand opposite each other in a long room for half an hour." And such is your definition of matrimony and dancing. Taken in that light certainly, their resemblance is not striking; but I think I could place them in such a view. You will allow, that in both, man has the advantage of choice, woman only the power of refusal; that in both, it is an engagement between man and woman, formed for the advantage of each; and that when once entered into, they belong exclusively to each other till the moment of its dissolution; that it is their duty, each to endeavour to give the other no cause for wishing that he or she had bestowed themselves elsewhere, and their best interest to keep their own imaginations from wandering towards the perfections of their neighbours, or fancying that they should have been better off with anyone else. You will allow all this?" Yes, to be sure, as you state it, all this sounds very well; but still they are so very different. I cannot look upon them at all in the same light, nor think the same duties belong to them." In one respect, there certainly is a difference. In marriage, the man is supposed to provide for the support of the woman, the woman to make the home agreeable to the man; he is to purvey, and she is to smile. But in dancing, their duties are exactly changed; the agreeableness, the compliance are expected from him, while she furnishes the fan and the lavender water. That, I suppose, was the difference of duties which struck you, as rendering the conditions incapable of comparison." No, indeed, I never thought of that." Then I am quite at a loss. One thing, however, I must observe. This disposition on your side is rather alarming. You totally disallow any similarity in the obligations; and may I not thence infer that your notions of the duties of the dancing state are not so strict as your partner might wish? Have I not reason to fear that if the gentleman who spoke to you just now were to return, or if any other gentleman were to address you, there would be nothing to restrain you from conversing with him as long as you chose?" Mr. Thorpe is such a very particular friend of my brother's, that if he talks to me, I must talk to him again; but there are hardly three young men in the room besides him that I have any acquaintance with." And is that to be my only security? Alas, alas!" Nay, I am sure you cannot have a better; for if I do not know anybody, it is impossible for me to talk to them; and, besides, I do not want to talk to anybody." Now you have given me a security worth having; and I shall proceed with courage.

Even a strong child, a powerful child, would be dependent on the adults around her. If her strength could unnerve him, how would her people, her family, react if they ever discovered what was contained inside that small husk? Would they accept the child who already was the strongest Queen in the history of the Blood, or would they fear the power? And if they feared the power, would they try to cut her off from it by breaking her? A Virgin Night performed with malevolent skill could strip her of her power while leaving the rest intact. But, since her inner web was so deep in the abyss, she might be able to withdraw far enough to withstand the physical violation—unless the male was able to descend deep enough into the abyss to threaten her even there. Was there a male strong enough, dark enough, vicious enough? There was…one." - Saetan

Laughter paves the way for many things. It's one way to build intimacy between people, something every healthy team needs. Humor has always been a primary part of how I lead. If I can get someone to laugh, they're at ease. If they see me laugh at things, they're at ease. It creates emotional space, a kind of trust, to use in a relationship. Sharing laughter also creates a bank account of positive energy you can withdraw from, or borrow against, when dealing with tough issues at work. It's a relationship cushion.

Feedback is essential to growth. Be aware of the difference between genuine and faulty characters. It’s hard to tell who is conforming to others opinions and who is speaking out of intellect and honesty to bring awareness to the people surrounding them. I have always fought to be the latter. The former has always made me withdraw from society.

Those who do not honor the Sabbath and keep it holy displease [God]. Some people appear to think that if they have attended religious meetings, or performed some portion of the service required of them on Sunday, they are then at liberty to go to ball games, picture shows, or resorts of various kinds, and still continue to enjoy the favor of the Master. I say to you that if they persist in doing things of that kind, members of the Church will lose their faith; and the Spirit of our Heavenly Father will withdraw from them.

But if you could not close a door behind you to take a shit in the city--even if it was just the door to a shared toilet--if this one, most essential freedom was taken from you, the freedom, that is, to withdraw from other people when necessity called, then all other freedoms were worthless. Then life had no more meaning. Then it would be better to be dead.

Having prospered as a merchant, Jesse was now worth $100,000—equivalent to nearly $3 million today—and employed about fifty people. When he reached sixty in 1854, he had begun to withdraw from active management of his business interests. His holdings included several tanneries near Portsmouth, Ohio, and leather goods stores in Wisconsin, Iowa, and Galena, Illinois.

Almost every Autistic person I spoke to has found that in order to build a life that suits them, they’ve had to learn to let certain unfair expectations go, and withdraw from activities that don’t matter to them. It’s scary to allow ourselves to disappoint other people, but it can be radical and liberating, too. Admitting what we can’t do means confronting the fact we have a disability, and therefore we occupy a marginalized position in society—but it also is an essential part of finally figuring out what assistance we need, and which ways of living are best for us.

I have to determine for myself, and not for other men. I don’t blame them, or think I am better than they; their circumstances are different. I would never choose to withdraw myself from the labour and common burden of the world; but I do choose to withdraw myself from the push and the scramble for money and position. Any man is at liberty to call me a fool, and say that mankind are benefited by the push and the scramble in the long-run. But I care for the people who live now and will not be living when the long-run comes. As it is, I prefer going shares with the unlucky.

Also, isolation leads to chronically lowered levels of the feel-good neurotransmitter serotonin.  It is one of the bizarre ironies of major depression that being depressed causes people to withdraw from the most powerful antidepressant known - rich and varied social contact.  However therein lies a rich lesson also - in some cases one of the quickest and most effective ways to reverse depression is to socialize.

Nature’s ultimate goal is to foster the growth of the individual from absolute dependence to independence — or, more exactly, to the interdependence of mature adults living in community. Development is a process of moving from complete external regulation to self-regulation, as far as our genetic programming allows. Well-self-regulated people are the most capable of interacting fruitfully with others in a community and of nurturing children who will also grow into self-regulated adults. Anything that interferes with that natural agenda threatens the organism’s chances for long-term survival. Almost from the beginning of life we see a tension between the complementary needs for security and for autonomy. Development requires a gradual and ageappropriate shift from security needs toward the drive for autonomy, from attachment to individuation. Neither is ever completely lost, and neither is meant to predominate at the expense of the other. With an increased capacity for self-regulation in adulthood comes also a heightened need for autonomy — for the freedom to make genuine choices. Whatever undermines autonomy will be experienced as a source of stress. Stress is magnified whenever the power to respond effectively to the social or physical environment is lacking or when the tested animal or human being feels helpless, without meaningful choices — in other words, when autonomy is undermined. Autonomy, however, needs to be exercised in a way that does not disrupt the social relationships on which survival also depends, whether with emotional intimates or with important others—employers, fellow workers, social authority figures. The less the emotional capacity for self-regulation develops during infancy and childhood, the more the adult depends on relationships to maintain homeostasis. The greater the dependence, the greater the threat when those relationships are lost or become insecure. Thus, the vulnerability to subjective and physiological stress will be proportionate to the degree of emotional dependence. To minimize the stress from threatened relationships, a person may give up some part of his autonomy. However, this is not a formula for health, since the loss of autonomy is itself a cause of stress. The surrender of autonomy raises the stress level, even if on the surface it appears to be necessary for the sake of “security” in a relationship, and even if we subjectively feel relief when we gain “security” in this manner. If I chronically repress my emotional needs in order to make myself “acceptable” to other people, I increase my risks of having to pay the price in the form of illness. The other way of protecting oneself from the stress of threatened relationships is emotional shutdown. To feel safe, the vulnerable person withdraws from others and closes against intimacy. This coping style may avoid anxiety and block the subjective experience of stress but not the physiology of it. Emotional intimacy is a psychological and biological necessity. Those who build walls against intimacy are not self-regulated, just emotionally frozen. Their stress from having unmet needs will be high.

Listen very carefully. Because I'm only going to lay this out for you once. I'm no longer the easy prey I once was and if you go up against me I will make sure you end up behind bars. You've fraudulently pocketed the money from the video. Our lawyers already have a criminal suit against you ready to go. Unless you're particularly keen on jail, you will leave my family alone, and you will withdraw the video and return all that money to the people you stole it from." Julia opened her mouth, but Trisha held up her hand and she closed it. "And if you do one thing to harm DJ"- because suddenly Trisha was sure Julia had something on DJ; her nineties-Bollywood-plot theory didn't seem so farfetched- "I will make sure that every one of the families you've preyed on to make money off their tragedies gets together and sues your ass until every penny you've ever leeched is gone. Now get out of my office. Get out of my building- which by the way is private property. Soliciting business here is illegal. So the next time you think of setting foot here, know that I will have security throw you out on your cowardly, pathetic ass.

Today, many of us feel like we live in a highly polarized world, where people with opposing opinions cannot even be civil to each other. If you want things to be different, I offer you a challenge. Pick a controversial political issue that you feel strongly about. […] Spend five minutes per day deliberately considering the issue from the perspective of those you disagree with, not to have an argument with them in your head, but to understand how someone who’s just as smart as you can believe the opposite of what you do. I’m not asking you to change your mind. I’m also not saying this challenge is easy. It requires a withdrawal from your body budget, and it might feel pretty unpleasant or even pointless. But when you try, really try, to embody someone else’s point of view, you can change your future predictions about the people who hold those different views. If you can honestly say, “I absolutely disagree with those people, but I can understand why they believe what they do”, you’re one step closer to a less polarized world. That is not magical liberal academic rubbish. It’s a strategy that comes from basic science about your predicting brain.

Breaking Free Activity #15 It can be difficult to make a direct link between your caretaking behavior and the emotional pukes which inevitably follow. Observe the ways you hurt the people you love. •Do you make cutting remarks or hurtful "jokes"? •Do you embarrass them in public? •Are you frequently late? •Do you "forget" things they've asked you to do? •Do you criticize them? •Do you withdraw from them or threaten to leave? •Do you let frustration build until you blow up at them? Ask the significant others in your life to give you feedback about your caretaking and emotional pukes. This information may be hard to hear and may trigger a shame attack, but it is important information for breaking out of the victim triangle.

What Is Trust? There are many different models and definitions of trust in the published literature. However, the focus of this book is to learn to build and maintain trust in the workplace. For this purpose, trust is defined as choosing to risk making something you value vulnerable to another person’s actions. When you trust someone, what you make vulnerable can range from concrete things such as money, a job, a promotion, or a particular goal, to less tangible things like a belief you hold, a cherished way of doing things, your “good name,” or even your sense of happiness and well being. Whatever you choose to make vulnerable to the other’s actions, you do so because you believe their actions will support it or, at the very least, will not harm it. Some people tend to extend trust to others easily and with little or no evidence it is warranted. They only withdraw their trust it if is betrayed. Others believe that people must earn their trust by demonstrating trustworthiness. Whether you tend to extend trust more or less easily, you do so by assessing the probability that the other person will support or harm what you value in the future. In this sense choosing to trust or distrust is a risk assessment.

This background enables us to understand a fact that is symptomatic of the current phase of saturation: there are countless people who want to withdraw from the omnipresence of advertising, who even avoid it like the plague. Here too, it is helpful to distinguish between the states before and after. From the perspective of the burgeoning world of products, advertising could be justified by the argument that spreading the word about the existence of new means of life improvements was indispensable, as the populations of industrial and trading nations would otherwise have been cheated of major knowledge about discreet improvements to the world. As the ambassador of new bringers of advantage, early advertising was the general training medium for contemporary performance collectives thoughtlessly denounced in culture-conservative milieus as 'consumer societies'. The aversion to advertising that pervades the saturated infospheres of the present, however, is based on the correct intuition that, in most of its manifestations, it has long since become a form of downward training. It no longer passes on what people should know in order to access advantageous innovations; it creates illusions of purchasable self-elevations that de facto usually lead to weakenings.

Epic art is founded on action, and the model of a society in which action could play out in greatest freedom was that of the heroic Greek period; so said Hegel, and he demonstrated it with The Iliad: even though Agamemnon was the prime king, other kings and princes chose freely to join him and, like Achilles, they were free to withdraw from the battle. Similarly the people joined with their princes of their own free will; there was no law that could force them; behavior was determined only by personal motives, the sense of honor, respect, humility before a more powerful figure, fascination with a hero's courage, and so on. The freedom to participate in the struggle and the freedom to desert it guaranteed every man his independence. In this way did action retain a personal quality and thus its poetic form. Against this archaic world, the cradle of the epic, Hegel contrasts the society of his own period: organized into the state, equipped with a constitution, laws, a justice system, an omnipotent administration, ministries, a police force, and so on. The society imposes its moral principles on the individual, whose behavior is thus determined by far more anonymous wishes coming from the outside than by his own personality. And it is in such a world that the novel was born.

There is a possibly apocryphal story that in Southeast Asia, people catch monkeys by placing a banana in a box with a hole in the bottom and hanging the box from a tree. The monkey reaches in and grabs the banana but is unable to withdraw its hand. The clenched fist holding the banana is too big to fit through the hole. To escape, all the monkey has to do is release the banana. Sometimes, the monkeys hold on for a long time and are then captured. People, too, often give up their freedom by holding on to things too long.

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")

[Neurotic] pride is both so vulnerable and so precious that it also must be protected in the future. The neurotic may build an elaborate system of avoidances in the hope of circumventing future hurts. This too is a process that goes on automatically. He is not aware of wanting to avoid an activity because it might hurt his pride. He just avoids it, often without even being aware that he is. The process pertains to activities, to associations with people, and it may put a check on realistic strivings and efforts. If it is widespread it can actually cripple a person's life. He does not embark on any serious pursuits commensurate with his gifts lest he fail to be a brilliant success. He would like to write or to paint and does not dare to start. He does not dare to approach girls lest they reject him. [...] He withdraws from social contacts lest he be self-conscious. So, according to his economic status, he either does nothing worthwhile or sticks to a mediocre job and restricts his expenses rigidly. In more than one way he lives beneath his means. In the long run this makes it necessary for him to withdraw farther from others, because he cannot face the fact of lagging behind his age group and therefore shuns comparisons or questions from anybody about his work. In order to endure life he must now entrench himself more firmly in his private fantasy-world. But, since all these measures are more a camouflage than a remedy for his pride, he may start to cultivate his neuroses because the neurosis with a capital N then becomes a precious alibi for the lack of accomplishment.

the world and the people who inhabit it are not the same. The world lies between people, and this in-between – much more than (as is often thought) men or even man – is today the object of the greatest concern and the most obvious upheaval in almost all the countries of the globe. Even where the world is still halfway in order, or is kept halfway in order, the public realm has lost the power of illumination which was originally part of its very nature. More and more people in the countries of the Western world, which since the decline of the ancient world has regarded freedom from politics as one of the basic freedoms, make use of this freedom and have retreated from the world and their obligations within it. This withdrawal from the world need not harm an individual; he may even cultivate great talents to the point of genius and so by a detour be useful to the world again. But with each such retreat an almost demonstrable loss to the world takes place; what is lost is the specific and usually irreplaceable in-between which should have formed between this individual and his fellow men.

In this second half of life, one has less and less need or interest in eliminating the negative or fearful, making again those old rash judgments, holding on to old hurts, or feeling any need to punish other people. Your superiority complexes have gradually departed in all directions. You do not fight these things anymore; they have just shown themselves too many times to be useless, ego based, counterproductive, and often entirely wrong. You learn to positively ignore and withdraw your energy from evil or stupid things rather than fight them directly.

Trauma impels people both to withdraw from close relationships and to seek them desperately. The profound disruption in basic trust, the common feelings of shame, guilt, and inferiority, and the need to avoid reminders of the trauma that might be found in social life, all foster withdrawal from close relationships. But the terror of the traumatic event intensifies the need for protective attachments. The traumatized person therefore frequently alternates between isolation and anxious clinging to others. […] It results in the formation of intense, unstable relationships that fluctuate between extremes.

If you teach people that something as deep inside them as their very personality is either a source of unimaginable shame or unmentionable sin, and if you tell them that their only ethical direction is either the suppression of that self in a life of suffering or a life of meaningless promiscuity followed by eternal damnation, then it is perhaps not surprising that their moral and sexual behavior becomes wildly dichotic; that it veers from compulsive activity to shame and withdrawal; or that it becomes anesthetized by drugs or alcohol or fatally distorted by the false, crude ideology of easy prophets. A

My bad mood returns like an unwanted rash. “I got in a fight with Logan. And that’s all I’m saying on the subject, because if I talk about it right now, it’ll just piss me off again and then I’ll be too distracted to produce Dumb and Dumber’s show.” We both glance at the main booth, where Evelyn is using the reflection on her water glass to check her makeup, dabbing delicately at her eye shadow. Pace is engrossed with his phone, his chair tipped back so far that I predict a very loud disaster in the near future. “God, I love them,” Daisy says with a snicker. “I don’t think I’ve ever met two more self-absorbed people.” Morris saunters out of the booth and wanders over to us. He notices Daisy’s shirt and says, “Sweetheart, we’re at work. Show some decorum.” “Says the guy who ripped this shirt off me in the supply closet.” Rolling her eyes, she takes a step away. “I’m going to make myself presentable in the bathroom. I’d do it out here, but I’m scared Dumber might take a picture and post it on a porn site.” “Wait, the names Dumb and Dumber actually correspond to each of them?” Morris says in surprise. “I thought it was more of a general thing. Which one is Dumber?” The second the question leaves his mouth, a muffled crash reverberates from the booth, and we all turn to see Pace tangled up on the floor. Yup, the guy who spent an hour regaling me about his cow-tipping days back in Iowa? Tipped himself right over. From behind the glass, Pace bounces to his feet, notices us staring, and mouths the words, “I’m okay!” Morris sighs. “I withdraw the question

Molden found that when people are rejected (social exclusion that is explicit, active, and direct) they feel a sense of loss that leads to prevention-focused responses. These people feel anxious, withdraw from the situation, and feel regret about things they said or actions they took. When people are simply ignored (social exclusion that is implicit, passive, and indirect) they feel a failure to achieve a social gain, a missed opportunity, which leads them to more promotion-focused responses. They feel sad and dejected but are more likely to attempt reengagement and to regret things they didn’t say and actions they didn’t take.

In these pages, we keep returning to one foundational principle: providing the possibility of emotional/relational safety for our people, be they patients, children, partners, friends or strangers. We are able to make this offer when they are experiencing their own neuroception of safety, not continuously, but as the baseline to which we return after our system has adaptively moved into sympathetic arousal or dorsal withdrawal in response to inner and outer conditions. When we neuroceive safety, we humans automatically begin to open into vulnerability, and the movement of our "inherent treatment plan" (Sills, 2010) has a greater probability of coming forward. When we have a neuroception of threat, we adaptively tighten down at many levels, from physical tension to activation of the protective skills we have learned over a lifetime (Levine, 2010). In that state, our innate healing path will often wisely stay hidden until more favorable conditions arrive.

The silence had for me the force of eternal life; for on the plane of eternity without beginning and without end there is no such thing as speech. (p. 19) It was always my opinion that the best course a man could take in life was to remain silent; that one could not do better than withdraw into solitude like the bittern which spreads its wings beside some lonely lake. (p. 40) Life as it proceeds reveals, coolly and dispassionately, what lies behind the mask that each man wears. It would seem that every one possesses several faces. Some people use only one all the time, and it then, naturally, becomes soiled and wrinkled. These are the thrifty sort. Others look after their masks in the hope of passing them on to their descendants. Others again are constantly changing their faces. But all of them, when they reach old age, realise one day that the mask they are wearing is their last and that it will soon be worn out, and then, from behind the last mask, the real face appears. (p. 80)

Retreat is a form of pause—it is a time apart in solitude, a precious space in which we can see our world in a different light—acknowledge the grief, celebrate the gifts, and honor our own unique spirit without worrying about how others see us or what jobs still have to be done. For me, retreat is a time to endure suspense; find, not seek; relish what comes by chance; repair body and soul; wait patiently; and live into the questions. It is a time to get acquainted with silence—that friend we’ve kept at a distance; a time to be open to the spaciousness of a day; a time to live on the other side, in another world, where spirit, deep thought, and a new kind of wonder can flourish. Above all, retreat is a time to honor all that we have experienced and the way it affects our hearts. Webster’s dictionary defines “retreat” as the “act or process of withdrawal . . . a receding from a position” to a place that affords peace, privacy, and security. But I prefer Jennifer Louden’s assertion that retreat is “an act of self-nurturing, a radical leap into the hallowed halls of selfhood.

Being in the world without being of the world.” These words summarize well the way Jesus speaks of the spiritual life. It is a life in which we are totally transformed by the Spirit of love. Yet it is a life in which everything seems to remain the same. To live a spiritual life does not mean that we must leave our families, give up our jobs, or change our ways of working; it does not mean that we have to withdraw from social or political activities, or lose interest in literature and art; it does not require severe forms of asceticism or long hours of prayer. Changes such as these may in fact grow out of our spiritual life, and for some people radical decisions may be necessary. But the spiritual life can be lived in as many ways as there are people. What is new is that we have moved from the many things to the kingdom of God. What is new is that we are set free from the compulsions of our world and have set our hearts on the only necessary thing. What is new is that we no longer experience the many things, people, and events as endless causes for worry, but begin to experience them as the rich variety of ways in which God makes his presence known to us.

Putting up with” means withdrawing from panic in panic; adding panic to panic, hoping that panic will go quickly and not come back; it means avoiding people and places that bring on panic so that one’s horizon becomes narrower and narrower until it is finally bounded by the front gate; it means always keeping the way open for quick retreat; it means expecting retreat. It means continued illness.

I think most people are wired to be monogamous for short periods at a time. The partner who is right for me at age twenty is not the partner who is necessarily right for me at age thirty, and so on. I think from my experiences, that about 20 percent of people are truly monogamous. By that I mean, when they're in love, they truly don't want or need anybody else. For them, monogamy is not a strain at all. Twenty percent of people are polyamorous or swinger types. They'll never be monogamous and don't want to be. The remain 60% of the population are stuck somewhere on a spectrum between happy monogamy and nonhappy monogamy. Some of because thats the vow they took and they're basically okay with it, and they don't want to be liars or cheaters. Some are actively angry about it and pick fights. Some are unhappy with it and, while they don't cheat, they do withdraw emotionally from their partners, giving themselves the worst of both worlds. Some are actively cheating but won't leave the marriage. Some people would be happy at home if they could get a little "strange" a few times a year and not have it be a big deal. They don't want o lose all they've built with their mates but just want a taste of something different.

A person’s average or typical level of happiness is that person’s “affective style.” (“Affect” refers to the felt or experienced part of emotion.) Your affective style reflects the everyday balance of power between your approach system and your withdrawal system, and this balance can be read right from your forehead. It has long been known from studies of brainwaves that most people show an asymmetry: more activity either in the right frontal cortex or in the left frontal cortex. In the late 1980s, Richard Davidson at the University of Wisconsin discovered that these asymmetries correlated with a person’s general tendencies to experience positive and negative emotions. People showing more of a certain kind of brainwave coming through the left side of the forehead reported feeling more happiness in their daily lives and less fear, anxiety, and shame than people exhibiting higher activity on the right side. Later research showed that these cortical “lefties” are less subject to depression and recover more quickly from negative experiences.29 The difference between cortical righties and lefties can be seen even in infants: Ten-month-old babies showing more activity on the right side are more likely to cry when separated briefly from their mothers.30 And this difference in infancy appears to reflect an aspect of personality that is stable, for most people, all the way through adulthood. 31 Babies who show a lot more activity on the right side of the forehead become toddlers who are more anxious about novel situations; as teenagers, they are more likely to be fearful about dating and social activities; and, finally, as adults, they are more likely to need psychotherapy to loosen up.

The first two days without a phone, my insides are jumpy and nauseated, a true withdrawal. My veins ache for information from the Internet, distractions from thought. I’m lonely. My neck, lungs, blood hurt like I’m getting a cold. The world happens without me because I’m exiled with no Wi-Fi. I wonder if my shoes have arrived yet. Maybe Lord is trying to reach me with news of his divorce. I have a parade of grotesque urges. I want to push little buttons quickly. I want information immediately. I want to post pictures of Ruth and me smiling into the sun. I want people to like me, like me, like me. I want to buy things without trying them on. I want to look at photos of drunk kids I knew back in high school. And I want it all in my hand. But my cyborg parts have been ripped out. What’s the temperature? I don’t know. What’s the capital of Hawaii? I don’t know anything. I

Whatever the evolutionary precursors of drug use are, a permanently “drug-free” human culture has yet to be discovered. Like music, language, art, and tool use, the pursuit of altered states of consciousness is a human universal. With access to few alternatives, Siberian shamans imbibe reindeer and human urine to maximize the psychedelic yield of Amanita muscaria mushrooms (the metabolite that is excreted may be stronger than the substance initially ingested); on nearly the opposite side of the world, New Zealanders party with untested “research chemicals” synthesized by Chinese chemists. Drug use spans time and culture. It is a rare human who has never taken a drug to alter her mood; statistically, it is non-users who are abnormal. Indeed, today, around two thirds of Americans over 12 have had at least one drink in the last year, and 1 in 5 are current smokers. (In the 1940s and ’50s, a whopping 67% of men smoked.) Among people ages 21 to 25, 60% have taken an illegal drug at least once—overwhelmingly marijuana—and 20% have taken one in the past month. Moreover, around half of us could suffer from physical withdrawal symptoms if denied our daily coffee. While Americans are relatively prodigious drug users—topping the charts in the use of many substances—we are far from alone in our psychoactive predilections.

Spend five minutes per day deliberately considering the issue from the perspective of those you disagree with, not to have an argument with them in your head, but to understand how someone who’s just as smart as you can believe the opposite of what you do. I’m not asking you to change your mind. I’m also not saying this challenge is easy. It requires a withdrawal from your body budget, and it might feel pretty unpleasant or even pointless. But when you try, really try, to embody someone else’s point of view, you can change your future predictions about the people who hold those different views. If you can honestly say, “I absolutely disagree with those people, but I can understand why they believe what they do,” you’re one step closer to a less polarized world. This is not magical liberal academic rubbish. It’s a strategy that comes from basic science about your predicting brain.

This is not the “rom-com” depiction of love. Authentic love doesn’t always feel “good” or even romantic. The cycles of emotional addiction that we commonly associate with romance aren’t activated, so it doesn’t have the charge of excitement born of fear of abandonment or withdrawal of love and support. It is a grounded state. You do not need to perform in a certain way or hide parts of yourself to receive love. You will still feel bored or unsettled. You will still find yourself attracted to other people and may even mourn the loss of the single life. Conscious relationships aren’t fairy tales. There’s no “You complete me.” There’s no smile and poof!—living happily ever after. Like everything else you have encountered so far, authentic love requires work. The path forward is to become aware of the role of self-betrayal in your trauma bonds and the role that you can play in honoring your own needs.

Withdrawing. If you do this, a lot of people will call you a ‘defeatist’ or a ‘doomer’, or claim you are ‘burned out’. They will tell you that you have an obligation to work for climate justice or world peace or the end of bad things everywhere, and that ‘fighting’ is always better than ‘quitting’. Ignore them, and take part in a very ancient practical and spiritual tradition: withdrawing from the fray. Withdraw not with cynicism, but with a questing mind. Withdraw so that you can allow yourself to sit back quietly and feel – intuit – work out what is right for you, and what nature might need from you. Withdraw because refusing to help the machine advance – refusing to tighten the ratchet further – is a deeply moral position. Withdraw because action is not always more effective than inaction. Withdraw to examine your worldview: the cosmology, the paradigm, the assumptions, the direction of travel. All real change starts with withdrawal.

JFK asked his brother, Attorney General Robert Kennedy, to break up organized crime. Nobody high-up in government has tangled the Mafia. J. E. Hoover, the hired hands of FBI and CIA, ran the assassination teams. They have been used since World War II. JFK was attempting to end the oil-tax depletion rip-offs, to get tax money from oil companies. JFK instituted the nuclear test ban treaty, often called “the kiss of death,” to oppose the Pentagon. JFK called off the Invasion of Cuba. He allowed Castro to live, antagonized narcotics and gambling, oil and sugar interests, formerly in Cuba. JFK asked his brother, Attorney General Robert Kennedy, to break up the CIA, the “hidden government behind my back.” Allen Dulles was fired. Dulles, the attorney for international multinationals, was angry. JFK planned to withdraw troops from Vietnam after the 1964 elections. Nov. 24, 1963, two days after JFK’s burial, the Pentagon escalated the Vietnam war … with no known provocations, after JFK was gone. There was no chance Kennedy could survive antagonizing the CIA, oil companies, Pentagon, organized crime. He was not their man. The assassination of JFK employed people from the Texas-Southwest. It was not a Southern plot. Upstarts could not have controlled the northern CIA, FBI, Kennedy family connections. This was a more detailed, sophisticated conspiracy that was to set the pattern for future murders to take place. The murder was funded by Permindex, with headquarters in Montreal and Switzerland. Their stated purpose was to encourage trade between nations in the Western world. Their actual purpose was fourfold: 1) To fund and direct assassinations of European, Mid-East and world leaders considered threats to the western world, and to Petroleum Interests of their backers. 2) Provide couriers, agents for transporting and depositing funds through Swiss Banks for Vegas, Miami and the international gambling syndicate. 3) Coordinate the espionage activities of White Russian Solidarists and Division V of the FBI, headed by William Sullivan. 4) Build, acquire and operate hotels and gambling casinos. See: Nomenclature of an Assassination Cabal, by William Torbitt.

We often confuse love for a warm glow we sense in our bellies and as something we can offer and withdraw, like a cat who comes and goes at its pleasure. It’s easy for us to extend love toward those who are lovable, but loving people and situations that are not to our liking isn’t so easy. We give our love “unconditionally,” but when we don’t receive what we feel we deserve, we withdraw it. We then reinvest our love in a new person or situation that we think will give us a better return, but we find it difficult to maintain when we don’t feel recognized or acknowledged. If things don’t work out the way we want them to, we too readily exchange our loving feelings for hatred and resentment. Our initial excitement over a new job, for instance, may sour and become disappointment and bitterness. When we’ve been jilted by a lover, the intense, starry-eyed passion of infatuation can turn into loathing so great that it consumes us. To an Earthkeeper, love is not a feeling or something you barter with. Love is the essence of who you are, and it radiates from you as a brilliant aura: You become love, practice fearlessness, and attain enlightenment.

The person who experiences disruption of bonding recoils and withdraws emotionally. He does not experience his need, the hunger for love. Instead, he buries his needs deep inside, so he can no longer be hurt. This withdrawal is called defensive devaluation. Defensive devaluation is a protective device that makes love bad, trust unimportant, and people “no darn good” anyway. People who have been deeply hurt in their relationships will often devalue love so it doesn’t hurt so much. And they often become resigned to never loving again. People who are unbonded do funny things in relationships: They don’t look for safe people: there’s no hunger. They don’t recognize safe people: no one is safe. They don’t reach out to safe people: why get hurt again? Although unbonded people often have friends and families, their isolation is deep and can cause many serious problems. A person who cannot bond may suffer from addictions, depression, emptiness, excessive caretaking, fear of being treated like an object, fears of closeness, feelings of guilt, feelings of unreality, idealism, lack of joy, loss of meaning, negative bonds, outbursts of anger, panic, shallow relationships, or thought problems such as confusion, distorted thinking, and irrational fears.

This is often the primary difference between him and so many of those of us who follow him. When we encounter the many ills of the world, we find ourselves growing more and more callous toward people, more and more judgmental, less and less hopeful. Rather than seeing the hurting humanity we encounter every day as an opportunity to be the very loving presence of Jesus, we see them as reason to withdraw from it all. Faith becomes about retreating from the world when it should be about moving toward it. As we walk deeper into organized religion, we run the risk of eventually becoming fully blind to the tangible suffering around us, less concerned about mending wounds or changing systems, and more preoccupied with saving or condemning souls. In this way, the spiritual eyes through which we see the world change everything. If our default lens is sin, we tend to look ahead to the afterlife, but if we focus on suffering, we’ll lean toward presently transforming the planet in real time—and we’ll create community accordingly. The former seeks to help people escape the encroaching moral decay by getting them into heaven; the latter takes seriously the prayer Jesus teaches his disciples, that they would make the kingdom come—that through lives resembling Christ and work that perpetuates his work, we would actually bring heaven down. Practically speaking, sin management seems easier because essentially all that is required of us is to preach, to call out people’s errors and invite them to repentance, and to feel we’ve been faithful. But seeing suffering requires us to step into the broken, jagged chaos of people’s lives to be agents of healing and change. It’s far more time consuming and much more difficult to do as a faith community. It is a lot easier to train preachers to lead people in a Sinner’s Prayer than it is to equip them to address the systematic injustices around them.

and confused if someone does not appreciate their niceness. Others often sense this and avoid giving them feedback not only, effectively blocking the nice person’s emotional growth, but preventing risks from being taken. You never know with a nice person if the relationship would survive a conflict or angry confrontation. This greatly limits the depths of intimacy. And would you really trust a nice person to back you up if confrontation were needed? 3. With nice people you never know where you really stand. The nice person allows others to accidentally oppress him. The “nice” person might be resenting you just for talking to him, because really he is needing to pee. But instead of saying so he stands there nodding and smiling, with legs tightly crossed, pretending to listen. 4. Often people in relationship with nice people turn their irritation toward themselves, because they are puzzled as to how they could be so upset with someone so nice. In intimate relationships this leads to guilt, self-hate and depression. 5. Nice people frequently keep all their anger inside until they find a safe place to dump it. This might be by screaming at a child, blowing up a federal building, or hitting a helpless, dependent mate. (Timothy McVeigh, executed for the Oklahoma City bombing, was described by acquaintances as a very, very nice guy, one who would give you the shirt off his back.) Success in keeping the anger in will often manifest as psychosomatic illnesses, including arthritis, ulcers, back problems, and heart disease. Proper Peachy Parents In my work as a psychotherapist, I have found that those who had peachy keen “Nice Parents” or proper “Rigidly Religious Parents” (as opposed to spiritual parents), are often the most stuck in chronic, lowgrade depression. They have a difficult time accessing or expressing any negative feelings towards their parents. They sometimes say to me “After all my parents did for me, seldom saying a harsh word to me, I would feel terribly guilty complaining. Besides, it would break their hearts.” Psychologist Rollo May suggested that it is less crazy-making to a child to cope with overt withdrawal or harshness than to try to understand the facade of the always-nice parent. When everyone agrees that your parents are so nice and giving, and you still feel dissatisfied, then a child may conclude that there must be something wrong with his or her ability to receive love. -§ Emotionally starving children are easier to control, well fed children don’t need to be. -§ I remember a family of fundamentalists who came to my office to help little Matthew with his anger problem. The parents wanted me to teach little Matthew how to “express his anger nicely.” Now if that is not a formula making someone crazy I do not know what would be. Another woman told me that after her stinking drunk husband tore the house up after a Christmas party, breaking most of the dishes in the kitchen, she meekly told him, “Dear, I think you need a breath mint.” Many families I work with go through great anxiety around the holidays because they are going to be forced to be with each other and are scared of resuming their covert war. They are scared that they might not keep the nice garbage can lid on, and all the rotting resentments and hopeless hurts will be exposed. In the words to the following song, artist David Wilcox explains to his parents why he will not be coming home this Thanksgiving: Covert War by David Wilcox

Do not develop a habit of associating with people who are materially minded and involved in worldly affairs. Live alone, or else with brethren who are detached from material things and of one mind with yourself. For if one associates with materially minded people involved in worldly affairs, one will certainly be affected by their way of life and will be subject to social pressures, to vain talk and every other kind of evil: anger, sorrow, passion for material things, fear of scandals. Do not get caught up in concern for your parents or affection for your relatives; on the contrary, avoid meeting them frequently, in case they rob you of the stillness you have in your cell and involve you in their own affairs. 'Let the dead bury their dead,' says the Lord; 'but come, follow me' (cf. Matt. 8:22). If you find yourself growing strongly attached to your cell, leave it, do not cling to it, be ruthless. Do everything possible to attain stillness and freedom from distraction, and struggle to live according to God's will, battling against invisible enemies. If you cannot attain stillness where you now live, consider living in exile, and try and make up your mind to go. Be like an astute business man: make stillness your criterion for testing the value of everything, and choose always what contributes to it. Indeed, I urge you to welcome exile. It frees you from all the entanglements of your own locality, and allows you to enjoy the blessings of stillness undistracted. Do not stay in a town, but persevere in the wilderness. ‘Lo,' says the Psalm, 'then would I wander far off, and remain in the wilderness' (Ps. 55:7). If possible, do not visit a town at all. For you will find there nothing of benefit, nothing useful, nothing profitable for your way of life. To quote the Psalm again, 'I have seen violence and strife in the city' (Ps. 55:9). So seek out places that are free from distraction, and solitary. Do not be afraid of the noises you may hear. Even if you should see some demonic fantasy, do not be terrified or flee from the training ground so apt for your progress.

On undetached people who are full of self-will.4 People say: ‘O Lord, I wish that I stood as well with God and that I had as much devotion and peace with God as other people, and that I could be like them or could be as poor as they are.’ Or they say: ‘It never works for me unless I am in this or that particular place and do this or that particular thing. I must go to somewhere remote or live in a hermitage or a monastery.’ Truly, it is you who are the cause of this yourself, and nothing else. It is your own self-will, even if you don’t know it or this doesn’t seem to you to be the case. The lack of peace that you feel can only come from your own self-will, whether you are aware of this or not. Whatever we think – that we should avoid certain things and seek out others, whether these be places or people, particular forms of devotion, this group of people or this kind of activity – these are not to blame for the fact that you are held back by devotional practices and by things; rather it is you as you exist in these things who hold yourself back, for you do not stand in the proper relation to them. Start with yourself therefore and take leave of yourself. Truly, if you do not depart from yourself, then wherever you take refuge, you will find obstacles and unrest, wherever it may be. Those who seek peace in external things, whether in places or devotional practices, people or works, in withdrawal from the world or poverty or self-abasement: however great these things may be or whatever their character, they are still nothing at all and cannot be the source of peace. Those who seek in this way, seek wrongly, and the farther they range, the less they find what they are looking for. They proceed like someone who has lost their way: the farther they go, the more lost they become. But what then should they do? First of all, they should renounce themselves, and then they will have renounced all things. Truly, if someone were to renounce a kingdom or the whole world while still holding on to themselves, then they would have renounced nothing at all. And indeed, if someone renounces themselves, then whatever they might keep, whether it be a kingdom or honour or whatever it may be, they will still have renounced all things. St Peter said, ‘See, Lord, we have left everything’ (Matt. 19:27), when he had left nothing more than a mere net and his little boat, and a saint5 comments that whoever willingly renounces what is small, renounces not only this but also everything which worldly people can possess or indeed even desire. Whoever renounces their own will and their own self, renounces all things as surely as if all things were in that person’s possession to do with as they pleased, for what you do not wish to desire, you have given over and given up to God. Therefore our Lord said, ‘Blessed are the poor in spirit’ (Matt. 5:3), which is to say those who are poor in will. Let no one be in any doubt about this: if there were a better way, then our Lord would have told us, who said, ‘If anyone would follow me, he must first deny himself’ (Matt 16:24). This is the point which counts. Examine yourself, and wherever you find yourself, then take leave of yourself. This is the best way of all.

We can all be "sad" or "blue" at times in our lives. We have all seen movies about the madman and his crime spree, with the underlying cause of mental illness. We sometimes even make jokes about people being crazy or nuts, even though we know that we shouldn't. We have all had some exposure to mental illness, but do we really understand it or know what it is? Many of our preconceptions are incorrect. A mental illness can be defined as a health condition that changes a person's thinking, feelings, or behavior (or all three) and that causes the person distress and difficulty in functioning. As with many diseases, mental illness is severe in some cases and mild in others. Individuals who have a mental illness don't necessarily look like they are sick, especially if their illness is mild. Other individuals may show more explicit symptoms such as confusion, agitation, or withdrawal. There are many different mental illnesses, including depression, schizophrenia, attention deficit hyperactivity disorder (ADHD), autism, and obsessive-compulsive disorder. Each illness alters a person's thoughts, feelings, and/or behaviors in distinct ways. But in all this struggles, Consummo Plus has proven to be the most effective herbal way of treating mental illness no matter the root cause. The treatment will be in three stages. First is activating detoxification, which includes flushing any insoluble toxins from the body. The medicine and the supplement then proceed to activate all cells in the body, it receives signals from the brain and goes to repair very damaged cells, tissues, or organs of the body wherever such is found. The second treatment comes in liquid form, tackles the psychological aspect including hallucination, paranoia, hearing voices, depression, fear, persecutory delusion, or religious delusion. The supplement also tackles the Behavioral, Mood, and Cognitive aspects including aggression or anger, thought disorder, self-harm, or lack of restraint, anxiety, apathy, fatigue, feeling detached, false belief of superiority or inferiority, and amnesia. The third treatment is called mental restorer, and this consists of the spiritual brain restorer, a system of healing which “assumes the presence of a supernatural power to restore the natural brain order. With this approach, you will get back your loving boyfriend and he will live a better and fulfilled life, like realize his full potential, work productively, make a meaningful contribution to his community, and handle all the stress that comes with life. It will give him a new lease of life, a new strength, and new vigor. The Healing & Recovery process is Gradual, Comprehensive, Holistic, and very Effective. www . curetoschizophrenia . blogspot . com E-mail: rodwenhill@gmail. com

Gadgetry will continue to relieve mankind of tedious jobs. Kitchen units will be devised that will prepare ‘automeals,’ heating water and converting it to coffee; toasting bread; frying, poaching or scrambling eggs, grilling bacon, and so on. Breakfasts will be ‘ordered’ the night before to be ready by a specified hour the next morning. Communications will become sight-sound and you will see as well as hear the person you telephone. The screen can be used not only to see the people you call but also for studying documents and photographs and reading passages from books. Synchronous satellites, hovering in space will make it possible for you to direct-dial any spot on earth, including the weather stations in Antarctica. [M]en will continue to withdraw from nature in order to create an environment that will suit them better. By 2014, electroluminescent panels will be in common use. Ceilings and walls will glow softly, and in a variety of colors that will change at the touch of a push button. Robots will neither be common nor very good in 2014, but they will be in existence. The appliances of 2014 will have no electric cords, of course, for they will be powered by long- lived batteries running on radioisotopes. “[H]ighways … in the more advanced sections of the world will have passed their peak in 2014; there will be increasing emphasis on transportation that makes the least possible contact with the surface. There will be aircraft, of course, but even ground travel will increasingly take to the air a foot or two off the ground. [V]ehicles with ‘Robot-brains’ … can be set for particular destinations … that will then proceed there without interference by the slow reflexes of a human driver. [W]all screens will have replaced the ordinary set; but transparent cubes will be making their appearance in which three-dimensional viewing will be possible. [T]he world population will be 6,500,000,000 and the population of the United States will be 350,000,000. All earth will be a single choked Manhattan by A.D. 2450 and society will collapse long before that! There will, therefore, be a worldwide propaganda drive in favor of birth control by rational and humane methods and, by 2014, it will undoubtedly have taken serious effect. Ordinary agriculture will keep up with great difficulty and there will be ‘farms’ turning to the more efficient micro-organisms. Processed yeast and algae products will be available in a variety of flavors. The world of A.D. 2014 will have few routine jobs that cannot be done better by some machine than by any human being. Mankind will therefore have become largely a race of machine tenders. Schools will have to be oriented in this direction…. All the high-school students will be taught the fundamentals of computer technology will become proficient in binary arithmetic and will be trained to perfection in the use of the computer languages that will have developed out of those like the contemporary “Fortran". [M]ankind will suffer badly from the disease of boredom, a disease spreading more widely each year and growing in intensity. This will have serious mental, emotional and sociological consequences, and I dare say that psychiatry will be far and away the most important medical specialty in 2014. [T]he most glorious single word in the vocabulary will have become work! in our a society of enforced leisure.

The DUCE diverted funds intended for the Fiume adventure, and used them for His own election campaign. He was arrested for the illegal possession of arms, sent parcel bombs to the Archbishop of Milan and its mayor, and after election was, as is well-known, responsible for the assassination of Di Vagno and Matteoti. Since then He has been responsible for the murders of Don Mizzoni Amendola, the Rosselli brothers, and the journalist Piero Gobetti, quite apart from the hundreds who have been the victims of His squadistri in Ferrara, Ravenna and Trieste, and the thousands who have perished in foreign places whose conquest was useless and pointless. We Italians remain eternally grateful for this, and consider that so much violence has made us a superior race, just as the introduction of revolvers into Parliament and the complete destruction of constitutional democracy have raised our institutions to the greatest possible heights of civilisation. Since the illegal seizure of power, Italy has known an average of five acts of political violence per diem, the DUCE has decreed that 1922 is the new Annus Domini, and He was pretended to be a Catholic in order to dupe the Holy Father into supporting Him against the Communists, even though He really is one Himself. He has completely suborned the press by wrecking the premises of dissident newspapers and journals. In 1923 he invaded Corfu for no apparent reason, and was forced to withdraw by the League of Nations. In 1924 He gerrymandered the elections, and He has oppressed minorities in the Tyrol and the North-East. He sent our soldiers to take part in the rape of Somalia and Libya, drenching their hands in the blood of innocents, He has doubled the number of the bureaucracy in order to tame the bourgeoisie, He has abolished local government, interfered with the judiciary, and purportedly has divinely stopped the flow of lava on Mt Etna by a mere act of will. He has struck Napoleonic attitudes whilst permitting Himself to be used to advertise Perugina chocolates, He has shaved his head because He is ashamed to be seen to be going bald, He has been obliged to hire a tutor to teach Him table manners, He has introduced the Roman salute as a more hygienic alternative to the handshake, He pretends not to need spectacles, He has a repertoire of only two facial expression, He stands on a concealed podium whilst making speeches because He is so short, He pretends to have studied economics with Pareto, and He has assumed infallibility and encouraged the people to carry His image in marches, as though He were a saint. He is a saint, of course. He has (and who are we to disagree?) declared Himself greater than Aristotle, Kant, Aquinas, Dante, Michelangelo, Washington, Lincoln, and Bonaparte, and He has appointed ministers to serve Him who are all sycophants, renegades, racketeers, placemen, and shorter than He is. He is afraid of the Evil Eye and has abolished the second person singular as a form of address. He has caused Toscanini to be beaten up for refusing to play 'Giovinezza', and He has appointed academicians to prove that all great inventions were originally Italian and that Shakespeare was the pseudonym of an Italian poet. He has built a road through the site of the forum, demolishing fifteen ancient churches, and has ordered a statue of Hercules, eighty metres high, which will have His own visage, and which so far consists of a part of the face and one gigantic foot, and which cannot be completed because it has already used up one hundred tons of metal.

THE INSTRUCTION OF PTAHHOTEP Part II If you are one among guests At the table of one greater than you, Take what he gives as it is set before you; Look at what is before you, Don’t shoot many glances at him, Molesting him offends the ka. Don’t speak to him until he summons, One does not know what may displease; Speak when he has addressed you, Then your words will please the heart. The nobleman, when he is behind food, Behaves as his ka commands him; He will give to him whom he favors, It is the custom when night has come. It is the ka that makes his hands reach out, The great man gives to the chosen man; Thus eating is under the counsel of god, A fool is who complains of it. If you are a man of trust, Sent by one great man to another, Adhere to the nature of him who sent you. Give his message as he said it. Guard against reviling speech, Which embroils one great with another; Keep to the truth, don't exceed it, But an outburst should not be repeated. Do not malign anyone, Great or small, the ka abhors it. If you plow and there’s growth in the field, And god lets it prosper in your hand, Do not boast at your neighbors’ side, One has great respect for the silent man: Man of character is man of wealth. If he robs he is like a crocodile in court. Don’t impose on one who is childless, Neither decry nor boast of it; There is many a father who has grief, And a mother of children less content than another; It is the lonely whom god fosters, While the family man prays for a follower. If you are poor, serve a man of worth, That all your conduct may be well with the god. Do not recall if he once was poor, Don’t be arrogant toward him For knowing his former state; Respect him for what has accrued to him. For wealth does not come by itself. It is their law for him whom they love, His gain, he gathered it himself ; It is the god who makes him worthy And protects him while he sleeps. Follow your heart as long as you live, Do no more than is required, Do not shorten the time of “follow-the-heart,” Trimming its moment offends the ka Don’t waste time on daily cares Beyond providing for your household; When wealth has come, follow your heart, Wealth does no good if one is glum! If you are a man of worth And produce a son by the grace of god, If he is straight, takes after you, Takes good care of your possessions. Do for him all that is good, He is your son, your ka begot him, Don’t withdraw your heart from him. But an offspring can make trouble: If he strays, neglects your counsel, Disobeys all that is said, His mouth spouting evil speech, Punish him for all his talk They hate him who crosses you, His guilt was fated in the womb; He whom they guide can not go wrong, Whom they make boatless can not cross. If you are in the antechamber, Stand and sit as fits your rank Which was assigned you the first day. Do not trespass — you will be turned back, Keen is the face to him who enters announced, Spacious the seat of him who has been called. The antechamber has a rule, All behavior is by measure; It is the god who gives advancement, He who uses elbows is not helped. If you are among the people, Gain supporters through being trusted The trusted man who does not vent his belly’s speech, He will himself become a leader, A man of means — what is he like ? Your name is good, you are not maligned, Your body is sleek, your face benign, One praises you without your knowing. He whose heart obeys his belly Puts contempt of himself in place of love, His heart is bald, his body unanointed; The great-hearted is god-given, He who obeys his belly belongs to the enemy.

This reaction to the work was obviously a misunderstanding. It ignores the fact that the future Buddha was also of noble origins, that he was the son of a king and heir to the throne and had been raised with the expectation that one day he would inherit the crown. He had been taught martial arts and the art of government, and having reached the right age, he had married and had a son. All of these things would be more typical of the physical and mental formation of a future samurai than of a seminarian ready to take holy orders. A man like Julius Evola was particularly suitable to dispel such a misconception. He did so on two fronts in his Doctrine: on the one hand, he did not cease to recall the origins of the Buddha, Prince Siddhartha, who was destined to the throne of Kapilavastu: on the other hand, he attempted to demonstrate that Buddhist asceticism is not a cowardly resignation before life's vicissitudes, but rather a struggle of a spiritual kind, which is not any less heroic than the struggle of a knight on the battlefield. As Buddha himself said (Mahavagga, 2.15): 'It is better to die fighting than to live as one vanquished.' This resolution is in accord with Evola's ideal of overcoming natural resistances in order to achieve the Awakening through meditation; it should he noted, however, that the warrior terminology is contained in the oldest writings of Buddhism, which are those that best reflect the living teaching of the master. Evola works tirelessly in his hook to erase the Western view of a languid and dull doctrine that in fact was originally regarded as aristocratic and reserved for real 'champions.' After Schopenhauer, the unfounded idea arose in Western culture that Buddhism involved a renunciation of the world and the adoption of a passive attitude: 'Let things go their way; who cares anyway.' Since in this inferior world 'everything is evil,' the wise person is the one who, like Simeon the Stylite, withdraws, if not to the top of a pillar; at least to an isolated place of meditation. Moreover, the most widespread view of Buddhists is that of monks dressed in orange robes, begging for their food; people suppose that the only activity these monks are devoted to is reciting memorized texts, since they shun prayers; thus, their religion appears to an outsider as a form of atheism. Evola successfully demonstrates that this view is profoundly distorted by a series of prejudices. Passivity? Inaction? On the contrary, Buddha never tired of exhorting his disciples to 'work toward victory'; he himself, at the end of his life, said with pride: katam karaniyam, 'done is what needed to he done!' Pessimism? It is true that Buddha, picking up a formula of Brahmanism, the religion in which he had been raised prior to his departure from Kapilavastu, affirmed that everything on earth is 'suffering.' But he also clarified for us that this is the case because we are always yearning to reap concrete benefits from our actions. For example, warriors risk their lives because they long for the pleasure of victory and for the spoils, and yet in the end they are always disappointed: the pillaging is never enough and what has been gained is quickly squandered. Also, the taste of victory soon fades away. But if one becomes aware of this state of affairs (this is one aspect of the Awakening), the pessimism is dispelled since reality is what it is, neither good nor bad in itself; reality is inscribed in Becoming, which cannot be interrupted. Thus, one must live and act with the awareness that the only thing that matters is each and every moment. Thus, duty (dhamma) is claimed to be the only valid reference point: 'Do your duty,' that is. 'let your every action he totally disinterested.

Spellbinders are characterized by pathological egotism. Such a person is forced by some internal causes to make an early choice between two possibilities: the first is forcing other people to think and experience things in a manner similar to his own; the second is a feeling of being lonely and different, a pathological misfit in social life. Sometimes the choice is either snake-charming or suicide. Triumphant repression of selfcritical or unpleasant concepts from the field of consciousness gradually gives rise to the phenomena of conversive thinking (twisted thinking), or paralogistics (twisted logic), paramoralisms (twisted morality), and the use of reversion blockades (Big Lies). They stream so profusely from the mind and mouth of the spellbinder that they flood the average person’s mind. Everything becomes subordinated to the spellbinder’s over-compensatory conviction that they are exceptional, sometimes even messianic. An ideology emerges from this conviction, true in part, whose value is supposedly superior. However, if we analyze the exact functions of such an ideology in the spellbinder’s personality, we perceive that it is nothing other than a means of self-charming, useful for repressing those tormenting selfcritical associations into the subconscious. The ideology’s instrumental role in influencing other people also serves the spellbinder’s needs. The spellbinder believes that he will always find converts to his ideology, and most often, they are right. However, they feel shock (or even paramoral indignation) when it turns out that their influence extends to only a limited minority, while most people’s attitude to their activities remains critical, pained and disturbed. The spellbinder is thus confronted with a choice: either withdraw back into his void or strengthen his position by improving the ef ectiveness of his activities. The spellbinder places on a high moral plane anyone who has succumbed to his influence and incorporated the experiential method he imposes. He showers such people with attention and property, if possible. Critics are met with “moral” outrage. It can even be proclaimed that the compliant minority is in fact the moral majority, since it professes the best ideology and honors a leader whose qualities are above average. Such activity is always necessarily characterized by the inability to foresee its final results, something obvious from the psychological point of view because its substratum contains pathological phenomena, and both spellbinding and self-charming make it impossible to perceive reality accurately enough to foresee results logically. However, spellbinders nurture great optimism and harbor visions of future triumphs similar to those they enjoyed over their own crippled souls. It is also possible for optimism to be a pathological symptom. In a healthy society, the activities of spellbinders meet with criticism effective enough to stifle them quickly. However, when they are preceded by conditions operating destructively upon common sense and social order; such as social injustice, cultural backwardness, or intellectually limited rulers sometimes manifesting pathological traits, spellbinders’ activities have led entire societies into large-scale human tragedy. Such an individual fishes an environment or society for people amenable to his influence, deepening their psychological weaknesses until they finally join together in a ponerogenic union. On the other hand, people who have maintained their healthy critical faculties intact, based upon their own common sense and moral criteria, attempt to counteract the spellbinders’ activities and their results. In the resulting polarization of social attitudes, each side justifies itself by means of moral categories. That is why such commonsense resistance is always accompanied by some feeling of helplessness and deficiency of criteria.