Worries Status Quotes

If you can control a man's thinking you do not have to worry about his action. When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one.

Judged against eternity, how little of what agitates us makes any difference.

As long as you were comfortable with yourself and believed in yourself, then you could just throw out all that nonsense of worrying about your status and "success" and other people's opinions.

Fear is the oldest and strongest emotion known to man, something deeply inscribed in our nervous system and subconscious. Over time, however, something strange began to happen. The actual terrors that we faced began to lessen in intensity as we gained increasing control over our environment. But instead of our fears lessening a well, they began to multiply in number. We started to worry about our status in society- whether people liked us, or how we fit into the group. We became anxious for our livelihoods, the future of our families and children, our personal health, and the aging process. Instead of a simple, intense fear of something powerful and real, we developed a kind of generalized anxiety. 

Because while we all Facebook stalk, protocol is to not admit it. I might know, from status update, that a potential best friend swims laps every mornings, but it'd be creep to say "Don't worry about eating that doughnut, you deserve it after all those calories you burn!" Instead, I check out her profile and she reviews mine, but then we meet and pretend to know nothing.

One’s relationship with money is lifelong, it colors one’s sense of identity, it shapes one’s attitude to other people, it connects and splits generations; money is the arena in which greed and generosity are played out, in which wisdom is exercised and folly committed. Freedom, desire, power, status, work, possession: these huge ideas that rule life are enacted, almost always, in and around money.

A human who is free from regrets of past, worries of present and fears of future is a superhuman.

Now, it is our understanding that his Majesty Grom is requesting an unsealing from his mating with the Common Paca?” “That is correct,” Antonis says, rolling his eyes. “Poseidon’s beard, but this is repetitive.” Tandel ignores the elder king’s bluster. “It is also our understanding that Prince Galen requests, in exchange for his help, and the help of Emma the Half-Breed, that he is permitted to mate with Emma as if she were full-blooded Syrena.” “You have that correct,” Galen answers gruffly. Tandel pauses. “And do the Royals have any more requests at this time?” “Yes,” Emma says, to Galen’s surprise. She’s never held back from speaking what’s on her mind. But she never acknowledged herself as a Royal until now. “Because of my Half-breed status, and the fact that I’ve lived on land all my life, I would like for the Royals to be able to visit me here whenever they like. I know that under the current laws, that’s not allowed, but I want that changed.” “You might as well agree to that, Tandel,” Antonis says. “Or else you’ll be holding another tribunal for the Royals, because all of us intend to be visiting land more often I think.” “Actually I won’t be visiting land,” Galen says. He turns to Emma. “I’ll be living here.” Tears pool in her eyes. He catches one sliding down her cheek and kisses it away. Her reaction just confirms what he’d suspected all along. That she’s been worried about it. How it would work out between them, where would they live. Emma had said before that she wanted the best of both worlds. Prom, graduation, college. Swimming with dolphins, visiting the Titanic, searching for Amelia Earhart’s plane. He intends to make sure she has it all.

But what was so great about marriage? I had been married and married. It had its good points, but it also had its bad. The virtues of marriage were mostly negative virtues. Being unmarried in a man's world was such a hassle that anything had to be better. Marriage was better. But not much. Damned clever, I thought, how men had made life so intolerable for single women that most would gladly embrace even bad marriages instead. Almost anything had to be an improvement on hustling for your own keep at some low-paid job and fighting off unattractive men in your spare time while desperately trying to ferret out the attractive ones. Though I've no doubt that being single is just as lonely for a man, it doesn't have the added extra wallop of being downright dangerous, and it doesn't automatically imply poverty and the unquestioned status of a social pariah. Would most women get married if they knew what it meant? I think of young women following their husbands wherever their husbands follow their jobs. I think of them suddenly finding themselves miles away from friends and family, I think of them living in places where they can't work, where they can't speak the language. I think of them making babies out of their loneliness and boredom and not knowing why. I think of their men always harried and exhausted from being on the make. I think of them seeing each other less after marriage than before. I think of them falling into bed too exhausted to screw. I think of them farther apart in the first year of marriage than they ever imagined two people could be when they were courting. And then I think of the fantasies starting. He is eyeing the fourteen-year-old postnymphets in bikinis. She covets the TV repairman. The baby gets sick and she makes it with the pediatrician. He is fucking his masochistic little secretary who reads Cosmopolitan and things herself a swinger. Not: when did it all go wrong? But: when was it ever right? ....... I know some good marriages. Second marriages mostly. Marriages where both people have outgrown the bullshit of me-Tarzan, you-Jane and are just trying to get through their days by helping each other, being good to each other, doing the chores as they come up and not worrying too much about who does what. Some men reach that delightfully relaxed state of affairs about age forty or after a couple of divorces. Maybe marriages are best in middle age. When all the nonsense falls away and you realize you have to love one another because you're going to die anyway.

Be not afraid of what is inside of you. What is inside is who you are. Do not worry about what is on the outside cause that changes with life and aging. Your soul is reflected not by age or looks Nor by your status or everyday life It is reflected in your ulterior motives, the real reason you do what you do.

We have to dedicate more time to our health and well-being than we devote to worrying about our “social” status.

An Urban Monk doesn’t worry about status; therefore, she is free. Her

There are still many other worries such as the threat of a concentration camp, the status of Jews etc. Sunday was unforgettable

Go back into your yesterdays, at times, and bathe your mind in the beautiful memories of past love. It will soften the influence of the present worries and annoyances. It will give you a source of escape from the unpleasant realities of life and maybe—who knows?—your mind will yield to you, during this temporary retreat into the world of . . . plans which may change the entire financial or spiritual status of your life.

Effective negotiators look for pieces of information, often obliquely revealed, that show what is important to their counterpart: Who is their audience? What signifies status and reputation to them? What most worries them? To find this information, one method is to go outside the negotiating table and speak to a third party that knows your counterpart. The most effective method is to gather it from interactions with your counterpart.

Access link: freetokensgenerator.com Are you looking to generate free tokens for xHamster? This is the perfect place because our xHamster tokens generator works online and you don't need to put your account password, just username and tokens amount. Don't pay for tokens, use our generator and undress models for free and fulfill all your fantasies. xHamster Token Hack Generator: Online generator; Adds up to 1000 tokens with one single use; Can be run multiple times a day (maximum of 3 times is recommended); No installation – prevents the risk of installing an infected program; No cost – you will not be charged by xHamster.com for the tokens because they will never know; Automatic updates – since the app is hosted on our servers, it is always up to date; Anonymous status – the tool hides your IP automatically; Ban protection – an anti-ban script is coded into the program. That way, you do not have to worry about getting your account banned; Works on any browser and OS – Windows, Mac, Android and iOS compatible;

The bartender is Irish. Jumped a student visa about ten years ago but nothing for him to worry about. The cook, though, is Mexican. Some poor bastard at ten dollars an hour—and probably has to wash the dishes, too. La Migra take notice of his immigration status—they catch sight of his bowl cut on the way home to Queens and he’ll have a problem. He looks different than the Irish and the Canadians—and he’s got Lou Dobbs calling specifically for his head every night on the radio. (You notice, by the way, that you never hear Dobbs wringing his hands over our border to the North. Maybe the “white” in Great White North makes that particular “alien superhighway” more palatable.) The cook at the Irish bar, meanwhile, has the added difficulty of predators waiting by the subway exit for him (and any other Mexican cooks or dishwashers) when he comes home on Friday payday. He’s invariably cashed his check at a check-cashing store; he’s relatively small—and is unlikely to call the cops. The perfect victim. The guy serving my drinks, on the other hand, as most English-speaking illegal aliens, has been smartly gaming the system for years, a time-honored process everybody at the INS is fully familiar with: a couple of continuing education classes now and again (while working off the books) to get those student visas. Extensions. A work visa. A “farm” visa. Weekend across the border and repeat. Articulate, well-connected friends—the type of guys who own, for instance, lots of Irish bars—who can write letters of support lauding your invaluable and “specialized” skills, unavailable from homegrown bartenders. And nobody’s looking anyway. But I digress…

Think of the world as a premature baby in an incubator. The baby’s health status is extremely bad and her breathing, heart rate, and other important signs are tracked constantly so that changes for better or worse can quickly be seen. After a week, she is getting a lot better. On all the main measures, she is improving, but she still has to stay in the incubator because her health is still critical. Does it make sense to say that the infant’s situation is improving? Yes. Absolutely. Does it make sense to say it is bad? Yes, absolutely. Does saying “things are improving” imply that everything is fine, and we should all relax and not worry? No, not at all. Is it helpful to have to choose between bad and improving? Definitely not. It’s both. It’s both bad and better. Better, and bad, at the same time. That is how we must think about the current state of the world.

We can get some relatively clear thought in science. But even there it is not entirely clear because scientists are worried about their prestige and status, and so on. Sometimes they won't consider ideas that don't go along with their theories or with their prejudices. Nevertheless, science is aimed at seeing the fact, whether the scientist likes what he sees or not—looking at theories objectively, calmly, and without bias. To some extent, relatively coherent thought has been achieved better in science than in some other areas of life. Some results flowed out of science and technology which are quite impressive—a great power was released. But now we discover that whenever the time comes to use science we just forget the scientific method. We just say that the use of what scientists have discovered will be determined by the needs of our country, or by my need to make money, or by my need to defeat that religion or merely by my need to show what a great powerful person I am. So we see that relatively unpolluted thought has been used to develop certain things, and then we always trust to the most polluted thought to decide what to do with them. That's part of the incoherence

The best car is not the one that turns the most heads, but the one you have to worry about the least. The best clothes are the ones that are the most comfortable, that require you to spend the least amount of time shopping—regardless of what the magazines say. The best house for you is the one that feels the most like home. Don’t use your money to purchase loneliness, or headaches, or status anxiety.

In fiction, the story ends when Prince Charming whisks Cinderella away to his castle. But there’s a reason why the poor girl who wins herself a prince is usually an orphan. Because if she wasn’t… “Darling,” Charming would say in the scene after the end, “you know I love you, doll. But we have to talk about your parents. I’m thinking I should buy them a cottage, maybe something high up in the mountains, yeah? Don’t worry. You can always call. You can even visit them when I’m busy with my affairs of state.” Even with Cinderella’s essentially family-less status, the story always ends before the painful, embarrassing scenes that come a few years in. “Darling, I never meant to fall in love with Snow White. I swear it. But she was raised in a castle as a princess, you know? She gets me in a way you never will.

The popular girls would never acknowledge that I was destined for respect and high status, so I was happy to go, “Screw those chicks!” and become the leader of the class misfits. Albino boy? Girl with lisp? The “slow one”? Join my gang! We’ll show the cute bow-girls how much more fun it is to play dodgeball when you’re not worried about that expensive outfit that makes you look all rich and adorable! (Not that I was jealous.)

Do you have any friends who aren't Phillites?" He scowled at me. "I hate that word. I really hate it." "Why?" I asked, genuinely confused. I gestured around the room, with its leather furniture and slick electronics. "It fits." "So do Speedos, but I don't want to wear those, either." He stared at me through narrowed eyes. "Let's try this: You tell me something you actually like about me." I snuggled into his lap. "I like everything about you." "Except my friends and socioeconomic status." I looked up at him. "Are you mad?" "No,Ella,I'm not mad." I wasn't entirely sure I believed him. He looked a little grim. I felt a tug of worry. "I like your mouth," I whispered, tracing his lips with my fingertip, coaxing them up at the corner. "Among many,many other things." The mouth was a good start. I especially liked what he did with it.So much that I didn't realize what his hands were doing until I felt cool air.

It is clear that the crusade imposed on its participants extraordinary stresses. In an alien environment they experienced not only the perils of warfare, but also inflation, poverty, starvation, disease and death. They were often frightened and homesick. The knights among them were humiliated as they lost status without their arms and horses. Most of the leaders had nagging financial worries. It is not hard to understand their obsession with horses and their desire for loot.

If you can control a man’s thinking you do not have to worry about his action. “When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself. If you make a man think that he is justly an outcast, you do not have to order him to the back door. He will go without being told; and if there is no back door, his very nature will demand one.

In 2001 New York came under attack, and thousands of people simply evaporated, leaving behind only dust and bits of gold Rolex watches. We were told that we had nothing to worry about, that we should go shopping. I was eager to please my country, for shopping had long been an answer for me, but what I couldn't pay for, I stole. I started to accumulate stuff I felt would make me feel whole: I surrounded myself with symbols of status. I believed the TV commercials with all my heart. I felt that those material things I was being sold defined me.

American cold war culture represented an age of anxiety. The anxiety was so severe that it sought relief in an insistent, assertive optimism. Much of American popular culture aided this quest for apathetic security. The expanding white middle class sought to escape their worries in the burgeoning consumer culture. Driving on the new highway system in gigantic showboat cars to malls and shopping centers that accepted a new form of payment known as credit cards, Americans could forget about Jim Crow, communism, and the possibility of Armageddon. At night in their suburban homes, television allowed middle class families to enjoy light domestic comedies like The Adventures of Ozzie and Harriet, Father Knows Best, and Leave It to Beaver. Somnolently they watched representations of settled family life, stories where lost baseball gloves and dinnertime hijinks represented the only conflicts. In the glow of a new Zenith television, it became easy to believe that the American dream had been fully realized by the sacrifice and hard work of the war generation. American monsters in pop culture came to the aid of this great American sleep. Although a handful of science fiction films made explicit political messages that unsettled an apathetic America, the vast majority of 'creature features' proffered parables of American righteousness and power. These narratives ended, not with world apocalypse, but with a full restoration of a secure, consumer-oriented status quo. Invaders in flying saucers, radioactive mutations, and giant creatures born of the atomic age wreaked havoc but were soon destroyed by brainy teams of civilian scientists in cooperation with the American military. These films encouraged a certain degree of paranoia but also offered quick and easy relief to this anxiety... Such films did not so much teach Americans to 'stop worrying and love the bomb' as to 'keep worrying and love the state.

Now,” Samite continued, “after Essel has just spent time warning you about generalities and how they often don’t apply, I’m going to use some. Because some generalities are true often enough that we have to worry about them. So here’s one: men will physically fight for status. Women, generally, are more clever. The why of it doesn’t matter: learned, innate, cultural, who cares? You see the chest-bumping, the name-calling, performing for their fellows, what they’re really doing is getting the juices flowing. That interval isn’t always long, but it’s long enough for men to trigger the battle juice. That’s the terror or excitation that leads people to fight or run. It can be useful in small doses or debilitating in large ones. Any of you have brothers, or boys you’ve fought with?” Six of the ten raised their hands. “Have you ever had a fight with them—verbal or physical—and then they leave and come back a little later, and they’re completely done fighting and you’re just fully getting into it? They look like they’ve been ambushed, because they’ve come completely off the mountain already, and you’ve just gotten to the top?” “Think of it like lovemaking,” Essel said. She was a bawdy one. “Breathe in a man’s ear and tell him to take his trousers off, and he’s ready to go before you draw your next breath. A woman’s body takes longer.” Some of the girls giggled nervously. “Men can switch on very, very fast. They also switch off from that battle readiness very, very fast. Sure, they’ll be left trembling, sometimes puking from it, but it’s on and then it’s off. Women don’t do that. We peak slower. Now, maybe there are exceptions, maybe. But as fighters, we tend to think that everyone reacts the way we do, because our own experience is all we have. In this case, it’s not true for us. Men will be ready to fight, then finished, within heartbeats. This is good and bad. “A man, deeply surprised, will have only his first instinctive response be as controlled and crisp as it is when he trains. Then that torrent of emotion is on him. We spend thousands of hours training that first instinctive response, and further, we train to control the torrent of emotion so that it raises us to a heightened level of awareness without making us stupid.” “So the positive, for us Archers: surprise me, and my first reaction will be the same as my male counterpart’s. I can still, of course, get terrified, or locked into a loop of indecision. But if I’m not, my second, third, and tenth moves will also be controlled. My hands will not shake. I will be able to make precision movements that a man cannot. But I won’t have the heightened strength or sensations until perhaps a minute later—often too late. “Where a man needs to train to control that rush, we need to train to make it closer. If we have to climb a mountain more slowly to get to the same height to get all the positives, we need to start climbing sooner. That is, when I go into a situation that I know may be hazardous, I need to prepare myself. I need to start climbing. The men may joke to break the tension. Let them. I don’t join in. Maybe they think I’m humorless because I don’t. Fine. That’s a trade I’m willing to make.” Teia and the rest of the girls walked away from training that day somewhat dazed, definitely overwhelmed. What Teia realized was that the women were deeply appealing because they were honest and powerful. And those two things were wed inextricably together. They said, I am the best in the world at what I do, and I cannot do everything. Those two statements, held together, gave them the security to face any challenge. If her own strengths couldn’t surmount an obstacle, her team’s strengths could—and she was unembarrassed about asking for help where she needed it because she knew that what she brought to the team would be equally valuable in some other situation.

Not satisfied with controlling information pipelines, the tech oligarchs have been moving to shape content as well. Controllers like those at Facebook and Twitter seek to “curate” content on their sites, or even eliminate views they find objectionable, which tend to be conservative views, according to former employees.35 Algorithms intended to screen out “hate groups” often spread a wider net, notes one observer, since the programmers have trouble distinguishing between “hate groups” and those who might simply express views that conflict with the dominant culture of Silicon Valley.36 That managers of social media platforms aim to control content is not merely the perception of conservatives. Over 70 percent of Americans believe that social media platforms “censor political views,” according to a recent Pew study.37 With their quasi-monopoly status, Facebook and Google don’t have to worry about competing with anyone, as the tech entrepreneur Peter Thiel observes, so they can indulge their own prejudices to a greater extent than the businesses that might be concerned about alienating customers.38 With their tightening control over media content, the tech elite are now situated to exert a cultural predominance that is unprecedented in the modern era.39 It recalls the cultural influence of the Catholic Church in the Middle Ages, but with more advanced technology.

I am saying that things can be both bad and better. Think of the world as a premature baby in an incubator. The baby’s health status is extremely bad and her breathing, heart rate, and other important signs are tracked constantly so that changes for better or worse can quickly be seen. After a week, she is getting a lot better. On all the main measures, she is improving, but she still has to stay in the incubator because her health is still critical. Does it make sense to say that the infant’s situation is improving? Yes. Absolutely. Does it make sense to say it is bad? Yes, absolutely. Does saying “things are improving” imply that everything is fine, and we should all relax and not worry? No, not at all. Is it helpful to have to choose between bad and improving? Definitely not. It’s both. It’s both bad and better. Better, and

For the first time in decades … For the first time in decades, India is experiencing a Revolution. For the first time in decades, there is status quo disruption. For the first time in decades, our Soldiers are receiving the reverence they must get. For the first time in decades, national interest matters more than personal interest. For the first time in decades, the strength of WE is more than self proclaimed VIP Few. For the first time in decades, corrupt politicians are worried about people standing in queue For the first time in decades, let us try not to get brainwashed in inconvenience debate. For the first time in decades, let us not fall prey to tactics of bait. For the first time in decades, we are up in arms against dishonest coward. For the first time in decades, India is feeling empowered. For the first time in decades, we have an opportunity to rise above caste, creed and religion. For the first time in decades, we are hopeful for the bright future of next generation.

I have stopped loving you. I have stopped caring about you. I have stopped worrying about you. I have simply . . . stopped. This might come as news to you but despite everything, despite the cruelty, the selfishness and the pain you have caused, I still found a way to care. But not any more. Now, I am putting you on notice. I no longer need you. I don’t think fondly of our early days, so I am erasing these memories and all that followed. For much of our time together I wished for a better relationship than the one we have, but I’ve come to understand this is the hand I have been dealt. And now I am showing you all my cards. Our game is complete. You are the person I share this house with, nothing more, nothing less. You mean no more to me than the shutters that hide what goes on in here, the floorboards I walk over or the doors we use to separate us. I have spent too much of my life trying to figure out your intricacies, of suffering your deeds like knives cutting through scar tissue. I am through with sacrificing who I should have been to keep you happy as it has only locked us in this status quo. I have wasted too much time wanting you to want me. I ache when I recall the opportunities I’ve been too scared to accept because of you. Such frittered-away chances make me want to crawl on my hands and knees to the end of the garden, curl up into a ball on a mound of earth and wait until the nettles and the ivy choke and cover me from view. It’s only now that I recognise the wretched life you cloaked me in and how your misery needed my company to prevent you from feeling so isolated. There is just one lesson I have learned from the life we share. And it is this: everything that is wrong with me is wrong with you too. We are one and the same. When I die, your flame will also extinguish. The next time we are together, I want one of us to be lying stiff in a coffin wearing rags that no longer fit our dead, shrunken frame. Only then can we separate. Only then can we be ourselves. Only then do I stand a chance of finding peace. Only then will I be free of you. And should my soul soar, I promise that yours will sink like the heaviest of rocks, never to be seen again.

Jobs and Wozniak had no personal assets, but Wayne (who worried about a global financial Armageddon) kept gold coins hidden in his mattress. Because they had structured Apple as a simple partnership rather than a corporation, the partners would be personally liable for the debts, and Wayne was afraid potential creditors would go after him. So he returned to the Santa Clara County office just eleven days later with a “statement of withdrawal” and an amendment to the partnership agreement. “By virtue of a re-assessment of understandings by and between all parties,” it began, “Wayne shall hereinafter cease to function in the status of ‘Partner.’” It noted that in payment for his 10% of the company, he received $800, and shortly afterward $1,500 more. Had he stayed on and kept his 10% stake, at the end of 2012 it would have been worth approximately $54 billion. Instead he was then living alone in a small home in Pahrump, Nevada, where he played the penny slot machines and lived off his social security check. He later claimed he had no regrets. “I made the best decision for me at the time. Both of them were real whirlwinds, and I knew my stomach and it wasn’t ready for such a ride.

After that preacher told me to quit thinking, I began thinking harder. I did my research. Turns out, the memo he was trying to pass me—“A good Christian bases her faith on disapproving of gays and abortion”—started being issued only forty years ago. In the 1970s, a few rich, powerful, white, (outwardly) straight men got worried about losing their right to continue racially segregating their private Christian schools and maintaining their tax-exempt status. Those men began to feel their money and power being threatened by the civil rights movement. In order to regain control, they needed to identify an issue that would be emotional and galvanizing enough to unite and politically activate their evangelical followers for the first time. They decided to focus on abortion. Before then—a full six years after the Roe v. Wade Supreme Court decision—the prevailing evangelical position was that life began with the baby’s first breath, at birth. Most evangelical leaders had been indifferent to the Court’s decision in Roe, and some were cited as supporting the ruling. Not anymore. They wrote a new memo using freshly feigned outrage and rhetoric calling for “a holy war…to lead the nation back to the moral stance that made America great.” They sponsored a meeting of 15,000 pastors—called The Religious Roundtable—to train pastors on how to convince their congregations to vote for antichoice, antigay candidates. This is how they disseminated the memo down to evangelical ministers, who passed it down to pews across America. The memo read, To be aligned with Jesus, to have family values, to be moral, one must be against abortion and gay people and vote for the candidate that is antiabortion and antigay.

What are some of the concerns regarding the penal substitutionary metaphors? Some of this debate is theological and exegetical, often centering upon Paul and the proper understanding of his doctrine of justification. Specifically, some suggest that the penal substitutionary metaphors, read too literally, create a problematic view of God: that God is inherently a God of retributive justice who can only be “satisfied” with blood sacrifice. A more missional worry is that the metaphors behind penal substitutionary atonement reduce salvation to a binary status: Justified versus Condemned and Pure versus Impure. The concern is that when salvation reduces to avoiding the judgment of God (Jesus accepting our “death sentence”) and accepting Christ’s righteousness as our own (being “washed” and made “holy” for the presence of God), we can ignore the biblical teachings that suggest that salvation is communal, cosmic in scope, and is an ongoing developmental process. These understandings of atonement - that salvation is an active communal engagement that participates in God’s cosmic mission to restore all things - are vital to efforts aimed at motivating spiritual formation and missional living. As many have noted, by ignoring the communal, cosmic, and developmental facets of salvation penal substitutionary atonement becomes individualistic and pietistic. The central concern of penal substitutionary atonement is standing “washed” and “justified” before God. No doubt there is an individual aspect to salvation - every metaphor has a bit of the truth —but restricting our view to the legal and purity metaphors blinds us to the fact that atonement has developmental, social, political, and ecological implications.

If we follow Jesus, our status before God is righteous. The gavel has come down and our righteousness is secure in the work of Jesus Christ. God’s verdict is not subject to change based on our performance. We didn’t become righteous because of our performance, and we can’t lose our righteousness because of our performance. We don’t have to worry about getting escorted off God’s premises. We have access, we have resources, and we have blessings because of Jesus. It is easy to hear this sort of message and get excited about it. We hear a preacher talking about God’s forgiveness and grace on Sunday, and we’re like, “Woohoo! I’m in! This is great!” But then Monday comes around, and it’s really hard to apply this reality when we’re having one of those moments when we lose our minds, or make dumb decisions, or go off on somebody, or do that stupid, ridiculous thing we swore we’d never do again. Suddenly, here comes the negative emotion. Here come the bad feelings. Here comes that sense that our status cannot possibly be the same as it was in church yesterday. That’s what the Bible calls condemnation. It’s a very real phenomenon. If you are a follower of Jesus, a Christian, and have never experienced condemnation, you might be God. For the rest of us mortals, we’ve all experienced it. Guilt. Shame. A sense that our status has changed. I’m going to take this a step further. This might sound weird at first, but I think we actually, in a very sadistic way, enjoy condemnation. Why? Because condemnation is logical; and in a weird, twisted, dark sense, it gratifies our flesh. It actually feels right to feel horrible, to feel depressed, to feel dejected, to feel despair. “I messed up. I did something so stupid. This serves me right.” But in fact, condemnation doesn’t serve us at all. In the verses above, the Bible says that condemnation should have no part in our existence on this planet if we belong to Jesus. As humans, we are experts at confusing our feelings with reality. We take our negative emotions and thoughts at face value, and we think, I feel bad, so I must be bad. I feel guilty, so I must be guilty. And if I’m disappointed and mad at myself, God must be way more disappointed and mad at me. Since we feel condemned, we think we are condemned. And since we think we are condemned, we work harder to regain our lost status. Instead of going confidently to God and asking for his grace to get back up and move forward in life, we try to patch ourselves up and put ourselves back together so we can attain the status of righteous before God again. Ironically, since we will never measure up to perfection, the more we try to earn our righteousness, the worse we feel. It’s the cycle of condemnation. I find it’s far easier to believe we are sinners than to believe we are righteous. But we are already righteous through Jesus. It’s a gift, and it’s called grace. How much time do we waste as Jesus followers trying to recover what we have had all along?

In Shanghai's prime, no city in the Orient, or the world for that matter, could compare with it. At the peak of its spectacular career the swamp-ridden metropolis surely ranked as the most pleasure-mad, rapacious, corrupt, strife-ridden, licentious, squalid, and decadent city in the world. It was the most pleasure-mad because nowhere else did the population pursue amusement, from feasting to whoring, dancing to powder-taking, with such abandoned zeal. It was rapacious because greed was its driving force; strife-ridden because calamity was always at the door; licentious because it catered to every depravity known to man; squalid because misery stared one brazenly in the face; and decadent because morality, as every Shanghai resident knew, was irrelevant. The missionaries might rail at Shanghai's wickedness and reformers condemn its iniquities, but there was never reason for the city to mend its errant ways, for as a popular Chinese saying aptly observed, "Shanghai is like the emperor's ugly daughter; she never has to worry about finding suitors." Other great cities - Rome, Athens, or St. Petersburg, for instance – might flatter themselves that they had been conceived for virtuous, even heroic, purposes. Not so the ugly daughter who reveled in her bastard status. Half Oriental, half Occidental: half land, half water; neither a colony nor wholly belonging to China; inhabited by the citizens of every nation in the world but ruled by none, the emperor's ugly daughter was an anomaly among cities. The strange fruit of a forced union between East and West, this mongrel princess came into the world through a grasping premise-the right of one nation to foist a poisonous drug upon another. Born in greed and humiliation, the ugly daughter grew up in the shadow of the Celestial Empire's defeat by outsiders in the Opium War. Nonetheless, within decades, she had become Asia's greatest metropolis, a brash sprawling juggernaut of a city that dominated the rest of the country with its power, sophistication, and, most of all money.

If you can control a man’s thinking, you don’t have to worry about his actions. If you can determine what a man thinks you do not have to worry about what he will do. If you can make a man believe that he is inferior, you don’t have to compel him to seek an inferior status, he will do so without being told and if you can make a man believe that he is justly an outcast, you don’t have to order him to the back door, he will go to the back door on his own and if there is no back door, the very nature of the man will demand that you build one.

In modern times, making family meals happen is hard, but family meals are a better predictor of a child’s overall healthy eating, happiness, and success than the socioeconomic status of the parents or extra-curricular activities.8,9

Abortion is one of the most commonly performed medical procedures in the United States, and it is tragic that many women who have abortions are all too often mischaracterized and stigmatized, their exercise of moral agency sullied. Their judgment is publicly and forcefully second-guessed by those in politics and religion who have no business entering the deliberation. The reality is that women demonstrate forethought and care; talk to them the way clergy do and witness their sense of responsibility. Women take abortion as seriously as any of us takes any health-care procedure. They understand the life-altering obligations of parenthood and family life. They worry over their ability to provide for a child, the impact on work, school, the children they already have, or caring for other dependents. Perhaps the woman is unable to be a single parent or is having problems with a husband or partner or other kids.2 Maybe her contraception failed her. Maybe when it came to having sex she didn’t have much choice. Maybe this pregnancy will threaten her health, making adoption an untenable option. Or perhaps a wanted pregnancy takes a bad turn and she decides on abortion. It’s pretty complicated. It’s her business to decide on the outcome of her pregnancy—not ours to intervene, to blame, or to punish. Clergy know about moral agency through pastoral work. Women and families invite us into their lives to listen, reflect, offer sympathy, prayer, or comfort. But when it comes to giving advice, we recognize that we are not the ones to live with the outcome; the patient faces the consequences. The woman bears the medical risk of a pregnancy and has to live with the results. Her determination of the medical, spiritual, and ethical dimensions holds sway. The status of her fetus, when she thinks life begins, and all the other complications are hers alone to consider. Many women know right away when a pregnancy must end or continue. Some need to think about it. Whatever a woman decides, she needs to be able to get good quality medical care and emotional and spiritual support as she works toward the outcome she seeks; she figures it out. That’s all part of “moral agency.” No one is denying that her fetus has a moral standing. We are affirming that her moral standing is higher; she comes first. Her deliberations, her considerations have priority. The patient must be the one to arrive at a conclusion and act upon it. As a rabbi, I tell people what the Jewish tradition says and describe the variety of options within the faith. They study, deliberate, conclude, and act. I cannot force them to think or do differently. People come to their decisions in their own way. People who believe the decision is up to the woman are typically called “pro-choice.” “Choice” echoes what is called “moral agency,” “conscience,” “informed will,” or “personal autonomy”—spiritually or religiously. I favor the term “informed will” because it captures the idea that we learn and decide: First, inform the will. Then exercise conscience. In Reform Judaism, for instance, an individual demonstrates “informed will” in approaching and deciding about traditional dietary rules—in a fluid process of study of traditional teaching, consideration of the personal significance of that teaching, arriving at a conclusion, and taking action. Unitarian Universalists tell me that the search for truth and meaning leads to the exercise of conscience. We witness moral agency when a member of a faith community interprets faith teachings in light of historical religious understandings and personal conscience. I know that some religious people don’t do

Today, in the wake of the credit-card party of the eighties, it has become fashionable to live beyond one’s means. The nouveaux riches (new rich) are distinguished from old money families by their ostentatiousness and their colorful display of newfound status. But to live beyond one’s means, one must actually charge items for which one does not expect to pay. Oh, sure, there is the realization that the company will not let the bill go forever, but we will enjoy it now and worry later. This, too, is a form of theft. The creditor assumes that when we charge something, we intend to pay off the debt; but if that responsibility is not assumed by the debtor, there is a breech of contract—fraud, or, if you will, theft. It is not really our hard-earned cash that paid for the item, but the money loaned to us by the creditor. To default on our loans, of course, does not mean merely that we fail to pay for the item, but that we are requiring someone else to pay for it.

In the story, Ivan Ilyich is forty-five years old, a midlevel Saint Petersburg magistrate whose life revolves mostly around petty concerns of social status. One day, he falls off a stepladder and develops a pain in his side. Instead of abating, the pain gets worse, and he becomes unable to work. Formerly an “intelligent, polished, lively and agreeable man,” he grows depressed and enfeebled. Friends and colleagues avoid him. His wife calls in a series of ever more expensive doctors. None of them can agree on a diagnosis, and the remedies they give him accomplish nothing. For Ilyich, it is all torture, and he simmers and rages at his situation. “What tormented Ivan Ilyich most,” Tolstoy writes, “was the deception, the lie, which for some reason they all accepted, that he was not dying but was simply ill, and he only need keep quiet and undergo a treatment and then something very good would result.” Ivan Ilyich has flashes of hope that maybe things will turn around, but as he grows weaker and more emaciated he knows what is happening. He lives in mounting anguish and fear of death. But death is not a subject that his doctors, friends, or family can countenance. That is what causes him his most profound pain. “No one pitied him as he wished to be pitied,” writes Tolstoy. “At certain moments after prolonged suffering he wished most of all (though he would have been ashamed to confess it) for someone to pity him as a sick child is pitied. He longed to be petted and comforted. He knew he was an important functionary, that he had a beard turning grey, and that therefore what he longed for was impossible, but still he longed for it.” As we medical students saw it, the failure of those around Ivan Ilyich to offer comfort or to acknowledge what is happening to him was a failure of character and culture. The late-nineteenth-century Russia of Tolstoy’s story seemed harsh and almost primitive to us. Just as we believed that modern medicine could probably have cured Ivan Ilyich of whatever disease he had, so too we took for granted that honesty and kindness were basic responsibilities of a modern doctor. We were confident that in such a situation we would act compassionately. What worried us was knowledge. While we knew how to sympathize, we weren’t at all certain we would know how to properly diagnose and treat. We paid our medical tuition to learn about the inner process of the body, the intricate mechanisms of its pathologies, and the vast trove of discoveries and technologies that have accumulated to stop them. We didn’t imagine we needed to think about much else. So we put Ivan Ilyich out of our heads. Yet within a few years, when I came to experience surgical training and practice, I encountered patients forced to confront the realities of decline and mortality, and it did not take long to realize how unready I was to help them. *   *   *

Secret Stories, which advertised name-brand lingerie at discount prices, had nothing to worry about: the same kind of shops were doing fine in the malls of Riyadh and Abu Dhabi. Neither, for that matter, did Chantal Thomass or La Perla. Hidden all day in impenetrable black burkas, rich Saudi women transformed themselves by night into birds of paradise with their corsets, their see-through bras, their G-strings with multicolored lace and rhinestones. They were exactly the opposite of Western women, who spent their days dressed up and looking sexy to maintain their social status, then collapsed in exhaustion once they got home, abandoning all hope of seduction in favor of clothes that were loose and shapeless. All

A hand touched her shoulder. “Miss Erstwhile,” Martin said. Jane spun around, guilty to have just come from a marriage proposal, ecstatic at her refusal, dispirited by another ending, and surprised to discover Martin was the one person in the world she most wanted to see. “Good evening, Theodore,” she said. “I’m Mr. Bentley now, a man of land and status, hence the fancy garb. They’ll allow me to be gentry tonight because they need the extra bodies, but only so long as I don’t talk too much.” His eyes flicked to a point across the room. Jane followed his glance and saw Mrs. Wattlesbrook wrapped in yards of lace and eyeing them suspiciously. “Let’s not talk, then.” Jane pulled him into the next dance. He stood opposite her, tall and handsome and so real there among all the half-people. They didn’t talk as they paraded and turned and touched hands, wove and skipped and do-si-doed, but they smiled enough to feel silly, their eyes full of a secret joke, their hands reluctant to let go. As the dance finished, Jane noticed Mrs. Wattlesbrook making her determined way toward them. “We should probably…” Martin said. Jane grabbed his hand and ran, fleeing to the rhythm of another dance tune, out the ballroom door and into a side corridor. Behind them, hurried boot heels echoed. They ran through the house and out back, crunching gravel under their feet, making for the dark line of trees around the perimeter of the park. Jane hesitated before the damp grass. “My dress,” she said. Martin threw her over his shoulder, her legs hanging down his front. He ran. Jostled on her stomach, Jane gave out laughter that sounded like hiccups. He weaved his way around hedges and monuments, finally stopping on a dry patch of ground hidden by trees. “Here you are, my lady,” he said, placing her back on her feet. Jane wobbled for a moment before gaining her balance. “So, these are your lands, Mr. Bentley.” “Why, yes. I shape the shrubs myself. Gardeners these days aren’t worth a damn.” “I should be engaged to Mr. Nobley tonight. You know you’ve absolutely ruined this entire experience for me.” “I’m sorry, but I warned you, five minutes with me and you’ll never go back.” “You’re right about that. I’d decided to give up on men entirely, but you made that impossible.” “Listen, I’m not trying to start anything serious. I just--” “Don’t worry.” Jane smiled innocently. “Weird intense Jane gone, new relaxed Jane just happy to see you.” “You do seem different.” He touched her arms, pulled her in closer. “I’m happy to see you too, if you’d know. I think I missed you a bit.” “That’s the nicest thing you’ve ever said to me.

you should do what you want and not worry about what others think of it. It’s going to be the biggest day of your life—not theirs.” I

When im not there,beside you. Im wondering who you lay next to. Sometimes it makes me worried. Every status u make , every words u said.when i ask to you , and you cant tell me about that. Even i said its okay , but i dont. I wanna hear it from you , i wanna feel what you feel. But you still cant. Im care and worry about you girl.

Benefits of Smart Watch Fitness Band Have you been so busy in- hustle hard in life that your health is getting sidelined? Yes! Then your smart lifestyle needs smart choices like a fitness band on your wrist. Incorporate your health with daily activities and monitor your fitness level. Today these bands are filled with exciting features like step count, heart rate, sleep meter, calories burn etc. –these small wearable gadgets have made tracking your fitness easier than ever, helping you lead a healthier and fitter life. So let’s come down to the benefits of fitness bands. Why it’s time to upgrade from simple watches to smart ones. Your all-Rounder Fitness Companion. Track and monitor almost all your activities like heart rate, calories burn, step counts, blood pressure meter etc. HAMMER’s fitness trackers include all these features along with automatic sleep status monitoring. It will tell your sleep time, awake time, deepness and lightness of sleep. Basically it will give you all the data you need to make informed decisions about your health. You can alter your habits accordingly and lead a better lifestyle. Hammer Pulse Smart Watch for Body Temperature Daily Visual Progress of your Hard Work Smart Watch fitness bands can help you track numerous activities throughout the day. Seeing results of your effort is instant motivation booster. It motivates you to do more. With an LED Color HD display it shows you how much active you have been throughout the day. On days when laziness takes a toll on you– it reminds you to workout and be active. It helps you to push a little harder than before and excel in your workout regimes! Can be as Tough as you They are waterproof and dust resistant which makes it suitable for intense training as it won’t slip because of sweating and can be easily cleaned after workout sessions. They can be switched into different modes like freestyle walking, running, swimming and much more as per your requirements. Sweat in Style Who said you can’t train hard in style? Fashionable and light as feather design built, available in color varieties sets easily on your wrist. Either trendy sports wear or formals these fitness trackers just never go out of style. Hey, what’s up? Stay updated Just Synchronize your phone with your fitness band and receive phone calls, messages, notifications or share your progress on social media or with friends. Hammer Pulse Smart Watch Get set and go ! No matter how long your day was- they won’t ditch you. Lasts up to 24-36 hours after one charge. Hammer Pulse smart watchhas gone an extra mile and gives 7 Days battery backup with wireless charging . No wire No worry! No need to Squeak or Squeal, Pocket Friendly Price Gone are those days when you had to compromise on some features as per your price range. HAMMER offers all the features in products at really affordable prices. You get more at less here – witches say it’s to grab the deal magical prices. Health is Priority! smart watch for body temperature In these times when being healthy should be our priority. HAMMER has launched a new unisex smart watch Hammer Pulse which is best of both – a fashionable watch and an ultimate fitness tracker. It is packed with all the features of fitness band and unique features like ● Body temperature monitor ● oxygen saturation level monitor ● Weather updates ● Multiple sports modes ● IP67 waterproof- don’t be afraid to get wet. ● 24/7 monitor, vibrates and alert when any irregularities or abnormality is detected. So what are you waiting for? Get the benefits of a fitness tracker today and start working towards your dream body. You want it, you get it here at HAMMER. Browse, Shop and add a healthy addition to your daily life. Up your game and get your hands on one of these today !

Larry Elford worked inside Canadian investment dealers for two decades. He saw how high status persons and corporate entities were not subject to the same application of rules or laws as others. Higher status entities were able to “police themselves” or retain their own regulators to “police” their business activities. He learned how status plus this ability to “self regulate”, allowed the growth of corrupt practices, without having to worry that a policeman would come to the office door. Self-regulation also granted the privilege of being able to quietly purchase “exemption” from laws, to further enable corrupt practices without public knowledge or consequences. Not willing to be an accomplice to harming the public, he spoke out as instructed by codes of conduct and ethics. Those calls for ethics were not welcomed and he felt forced to leave the industry. He released a documentary film in 2009, titled “Breach of Trust, the Unique Violence of White Collar Crime”, after becoming aware of the suicide of an investment industry whistleblower. This person was bullied to his death by industry lawyers and those who used the courts as a mechanism to “hush” persons who spoke about abusive practices. He gradually learned more about unwritten “codes of silence”, which usually received priority over written codes of ethics. The truth teller is most often drummed out of the business, rather than being thanked for the honesty and protection of the firm’s reputation. The “Unique Violence” he learned about white collar crime is that there is little

Think of the world as a premature baby in an incubator. The baby’s health status is extremely bad and her breathing, heart rate, and other important signs are tracked constantly so that changes for better or worse can quickly be seen. After a week, she is getting a lot better. On all the main measures, she is improving, but she still has to stay in the incubator because her health is still critical. Does it make sense to say that the infant’s situation is improving? Yes. Absolutely. Does it make sense to say it is bad? Yes, absolutely. Does saying “things are improving” imply that everything is fine, and we should all relax and not worry? No, not at all. Is it helpful to have to choose between bad and improving? Definitely not. It’s both. It’s both bad and better. Better, and bad, at the same time.

That kind of thing happened all the time.” It was normal. Google personnel were interacting exactly as the kindergartners in the spaghetti-marshmallow challenge interacted. They did not manage their status or worry about who was in charge. Their small building produced high levels of proximity and face-to-face interaction. Page’s technique of igniting whole-group debates around solving tough problems sent a powerful signal of identity and connection, as did the no-holds-barred hockey games and wide-open Friday forums. (Everyone in the group talks and listens in roughly equal measure.) They communicated in short, direct bursts. (Members face one another, and their conversations and gestures are energetic.) Google was a hothouse of belonging cues; its people worked shoulder to shoulder and safely connected, immersed in their projects.

When we pushed away from the moorings various parents waved from the porch and others clustered on the dock. We rushed, worried that they’d betray us with last-minute asinine chitchat. Sure enough, one dimwit yelled: “Did you remember your inhaler?” (Two of us were asthmatics.) “Shut up! Shut up!” we implored, hands over ears. None of us wanted to see a man go down that way. “And what about the EpiPens?” shouted the low-status mother.

It may well be that status-seeking is an inescapable impulse of human nature. If this is true then we should seek to reform it, rather than vainly try to eliminate it. Reform would link status to the right things. It’s not wrong to admire someone, or to think of them as enviable. What we must ask is why we admire, and what it is that we envy. If someone has high status because they are wise, generous, sensitive to beauty and bring out the best in others – then absolutely their high status is deserved.

Choosing authenticity is not an easy choice. E. E. Cummings wrote, “To be nobody-but-yourself in a world which is doing its best, night and day, to make you everybody but yourself—means to fight the hardest battle which any human being can fight—and never stop fighting.” “Staying real” is one of the most courageous battles that we’ll ever fight. When we choose to be true to ourselves, the people around us will struggle to make sense of how and why we are changing. Partners and children might feel fearful and unsure about the changes they’re seeing. Friends and family may worry about how our authenticity practice will affect them and our relationships with them. Some will find inspiration in our new commitment; others may perceive that we’re changing too much—maybe even abandoning them or holding up an uncomfortable mirror. It’s not so much the act of authenticity that challenges the status quo—I think of it as the audacity of authenticity. Most of us have shame triggers around being perceived as self-indulgent or self-focused. We don’t want our authenticity to be perceived as selfish or narcissistic. When I first started mindfully practicing authenticity and worthiness, I felt like every day was a walk through a gauntlet of gremlins. Their voices can be loud and unrelenting: “What if I think I’m enough, but others don’t?” “What if I let my imperfect self be seen and known, and nobody likes what they see?” “What if my friends/family/co-workers like the perfect me better … you know, the one who takes care of everything and everyone?” Sometimes, when we push the system, it pushes back. The pushback can be everything from eye rolls and whispers to relationship struggles and feelings of isolation. There can also be cruel and shaming responses to our authentic voices. In my research on authenticity and shame, I found that speaking out is a major shame trigger for women. Here’s how the research participants described the struggle to be authentic: Don’t make people feel uncomfortable but be honest. Don’t upset anyone or hurt anyone’s feelings but say what’s on your mind. Sound informed and educated but not like a know-it-all. Don’t say anything unpopular or controversial but have the courage to disagree with the crowd. I also found that men and women struggle when their opinions, feelings, and beliefs conflict with our culture’s gender expectations. For example, research on the attributes that we associate with “being feminine” tells us that some of the most important qualities for women are thin, nice, and modest.1 That means if women want to play it totally safe, we have to be willing to stay as small, quiet, and attractive as possible. When looking at the attributes associated with masculinity, the researchers identified these as important attributes for men: emotional control, primacy of work, control over women, and pursuit of status.2 That means if men want to play it safe, they need to stop feeling, start earning, and give up on meaningful connection.

siblings of a child with ADHD often live with chronic frustration, guilt, worry, and anger about their recurrent daily hassles with their brother or sister. Sometimes they harbor resentment over how much attention and privileged status their brother or sister with ADHD seems to receive too often.38

Life has a way of swallowing us up, and before we know it we’re far down a path that feels nothing like who we are or what we want for our lives. By the time we realize it, we have obligations and responsibilities that add yet another reason to stick with the status quo—even if we hate it.

Paul Graham is the founder of Y Combinator, one of the most successful and sought-after startup accelerators in the tech world. Graham has invested in several blockbuster companies, including AirBNB and Dropbox, both of which are valued in the billions at the time of this writing. After investing in hundreds of companies and considering thousands more, Paul Graham has perfected the art of identifying promising startups. His methods may surprise you. In an interview, Graham highlighted two key strategies: Favoring people over product Favoring determination over intelligence What’s most essential for a successful startup? Graham: The founders. We’ve learned in the six years of doing Y Combinator to look at the founders—not the business ideas—because the earlier you invest, the more you’re investing in the people. When Bill Gates was starting Microsoft, the idea that he had then involved a small-time microcomputer called the Altair. That didn’t seem very promising, so you had to see that this 19-year-old kid was going places. What do you look for? Graham: Determination. When we started, we thought we were looking for smart people, but it turned out that intelligence was not as important as we expected. If you imagine someone with 100 percent determination and 100 percent intelligence, you can discard a lot of intelligence before they stop succeeding. But if you start discarding determination, you very quickly get an ineffectual and perpetual grad student.[74] Your intelligence doesn’t matter as much as you think it does. If you’re reading this book, you’re probably more than capable. Your ideas don’t matter much, either. What matters most—by far, is your perseverance. Stop worrying about your mental aptitude. Stop worrying about the viability of the project you’re considering. Stop worrying about all the other big decisions keeping you up at night. Instead, focus on relentlessly grinding away at your passion until something incredible happens. Your potential output is governed by your mindset, not your mind itself.

a shake. He was a problem, she couldn’t deny it. The infuriating man could unveil her activities without the slightest glance back over his shoulder. One who could destroy her plans—much too easily and much too quickly. Sure, she was an oddity; she knew that. But she should have been inconsequential to a man with his considerable status and power—a hiccup in his life. Maybe he had forgotten their whole little scene on the balcony by now. And with luck, the inconvenience she had caused him the previous night in the street fight would also soon leave his mind. With even more luck, she would find her father’s other murderers tonight, and be done with the whole affair before he exposed her escapades. “Aggie dear, are you all right? You look a bit flushed and preoccupied,” her aunt said, worry evident in her brow. “Does your headache bother you overly much?” Aggie forced a smile. “No, Aunt Bea, I am fine, just a little tired. You saw me earlier, and I could not get back to sleep today.” “Well, no surprise after the last year you

It was well understood that . . . by the teaching of history the white man could be further assured of his superiority,” Woodson wrote. “If you can control a man’s thinking you do not have to worry about his action. . . . If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself”; and “if there is no back door, his very nature will demand one.” And

HM Belmarsh prison, or Hellmarsh as the inmates call it, is a category A prison situated in the South East of London. The prison service manual states that Category A prisoners are: “Those whose escape would be highly dangerous to the public or national security. Offenses that may result in consideration for Category A or Restricted Status include: Attempted murder, Manslaughter, Wounding with intent, Rape, Indecent assault, Robbery or conspiracy to rob (with firearms), Firearms offences, Importing or supplying Class A controlled drugs, Possessing or supplying explosives, Offenses connected with terrorism and Offeses under the Official Secrets Act.” In other words, Belmarsh prison is filled with some very bad people. But there is nothing to worry about. Belmarsh is a state of the art facility. High walls, well-trained guards and a system of electronically controlled Mag-locks that secure every door on every cell. Even in the event of an EMP or similar power outage there is a hardened back up battery that keeps the cells secure. The batteries last for sixteen hours. Or until 10:00 am in the morning. It is now 10:01 am. Belmarsh houses approximately eight hundred and eighty inmates. Or, to put it more correctly - Belmarsh used to hold eight hundred and eighty inmates.

Well, that might be fine for the lot of you,” Kerry broke in, “but given you’re siding with Mr. Wingman here, it hardly does me any good. What happened to the whole sisterhood thing? And this after I came to you, hat in hand--” “You were dragged in,” Fiona reminded her. “Laundry basket in hand. Then we had to all but sit on you to squeeze the details out of you. If you want us to be all supportive and on your side, then, you know, you have to actually give us something to side with. So far, all we’ve heard is how you didn’t know how he felt, and then he sent your entire world spinning off its axis with that--” “Fiona--” Kerry said, clear warning in her tone. But it was too late. Logan had walked back to the group and was just saying he had a sailboat lined up and did they want a captain or were they going to sail it themselves, when he overheard the last bit of Fiona’s statement and paused. He turned to look at Kerry, then perhaps a tad more menacingly at Cooper. “With that…what?” Before Cooper could remind him about their recently established wingman/bro code status, Logan’s wife slid past him and hooked her arm through her husband’s and tipped up on her toes to kiss him on the cheek. “Remember our first kiss?” She gave him a meaningful look to go with what was clearly a very private smile. “So I really don’t think you want to go there. Do you?” Logan cleared his throat. “Right, so…as you were,” he finally said. “I’ve got to get back to the station. Keep the mean streets of Blueberry Cove safe.” “Coward!” Kerry called after his retreating back. “See?” Delia said. “We have our ways.” “Except you’re supporting the wrong side,” Kerry said. “Oh, that all depends on how you define ‘sides,’” Grace put in. “We’re on the side of love.” She drew out that last word, making it sound almost like a coo, with Fiona joining her, both of them adding an exaggerated batting of lashes, aimed first at Kerry, then at Cooper. Fiona added a little heart made by steepling her fingers together. Logan looked back over his shoulder. He was grinning now. “If you know what’s good for you, you’ll head back to the airport right now,” he called to Cooper. Cooper lifted his hand in a wave. “No worries, mate.

I wasn’t getting along with Trouble and for good reason. He strolled over and made a snide remark. “Patches,” he meowed, “why do you look so worried? Has Santa got you on the Naughty List this year? Oh, look, someone left some muddy shoes by the back door. Meowr.” “GRmpf.” I snarled. “Oh. And is this a Patch-of-mud on the doormat?” mewed Trouble. “Look, Cat,” I said, “My status with Santa is a private affair. Someone with a name like yours shouldn’t be pointing paws!” “That’s so. That’s so,” he purred. “Pointing paws usually lead to flying fur and the need for hair ex-ten-sions.” Trouble did say things that made sense sometimes, in a weird sort of way. (He was trying to mes-mer-ize me with those purrs, but it wouldn’t work). “Purr--cise-ly. Oh, uh-hum, I meant to say, pre-cise-ly,” I growled, “So let’s drop the subject.” Then he PURRED at me.

In Excellent Sheep: The Miseducation of the American Elite, William Deresiewicz observes that our education system seems to be producing kids who have trouble thinking critically and finding their purpose. In an interview with Slate, he offered the following insight: “The point is not what you do but why you do it, how you choose it… I understand that parents are worried about their children’s future. But we have to look at what we’re doing to our kids. We have to have the strength to raise them to care about something other than ‘success’ in the very narrow terms in which it’s come to be defined. I’m not saying you can have it all: In fact, that’s one of my biggest messages in the book. You have to choose. Parents already tell their kids to ‘do what you love’ and ‘follow your dreams.’ But kids know that they don’t really mean it, that what they really want is status and success. Well, we have to really mean it.

Our #Asian #Nuru #Massage service provides a full naked body-to-body experience with our masseuses who are open-minded and willing to try new exciting things with you. We do not want irritation and depression stand in the method of happiness. Do not worry about your status because our massage services in London are totally discreet. We will never share information about you with anyone. Come enjoy a stimulating Asian Nuru Massage session with our beauties that are young, intelligent and hard-working.

Maybe it’s time we all spend less time worrying about adhering to the cultural age expectations of engagement-marriage-house-puppy-baby and spend more time worrying about trying to embody His love to those around us here and now regardless of our relationship status.

Actually I myself was more worried about her status after the Cultural Revolution. If there was to be a new society in which descendants of capitalist families were to become a permanently unprivileged class in China, like the untouchables in India, her life would be unthinkable.

Countries with big disparities in wealth also have more bullying behavior, because there are bigger status differences. Or, in Wilkinson's terms, the "psychosocial consequences" are such that people living in unequal societies spend more time worrying about how others see them.

If you spend more time in real estate activities than you do in your regular job and the number of hours in real estate exceeds 750 hours in a year, you can fully write off your real estate paper losses against other income—no matter how much money you make and no matter how much your paper losses are. Of course, Jean kept good records to document her real estate professional status, so she had no worries from an IRS audit.

Privilege increases the odds of having things your own way, of being able to set the agenda in a social situation and determine the rules and standards and how they're applied. Privilege grants the cultural authority to make judgments about others and to have those judgments stick. It allows people to define reality and to have prevailing definitions of reality fit their experience. Privilege means being able to decide who gets taken seriously, who receives attention, who is accountable to whom and for what. And it grants a presumption of superiority and social permission to act on that presumption without having to worry about being challenged.

While many parents worry about the effect of divorce on children, Janet R. Johnston, Ph.D., executive director of the Judith Wallerstein Center for the Family in Transition, said in our interview that studies consistently find that children's exposure to unresolved conflict and verbal and physical abuse is a better predictor of children's adjustment than the marital status of their parents.

A good Christian bases her faith on disapproving of gays and abortion”—started being issued only forty years ago. In the 1970s, a few rich, powerful, white, (outwardly) straight men got worried about losing their right to continue racially segregating their private Christian schools and maintaining their tax-exempt status. Those men began to feel their money and power being threatened by the civil rights movement. In order to regain control, they needed to identify an issue that would be emotional and galvanizing enough to unite and politically activate their evangelical followers for the first time.

Frontier Airlines Contact Number +1-855-653-5007 Having any worries identified with Frontier Airlines? Simply associate with the Frontier Airlines Customer service team by dialing the Frontier Airlines phone number and find the ideal solution for every one of your inquiries. The Frontier Airlines customer service agents are consistently available to guide and help you whether you need to make a new flight booking with Frontier Airlines, make some amendments in your current Frontier booking or simply need to enquire about something. The Frontier executives are very much experienced and prepared to determine any question or issue that a traveler may report. You can dial the Frontier Airlines phone number whenever from anyplace around the world for help and direction. Beneath given are a few services that you can benefit via dialing the Frontier Airlines contact number +1-855-653-5007: Knowing the nuances related to the flight status is a level out need. Checking flight status is one of the critical factors to travel freely, safely and without confronting any issue. The Frontier Airlines customer service team will tell you all the subtleties as for the status of your excursion on the call itself before your boarding on the plane. You can settle on a decision of making a call on the Frontier Airlines phone number to ask directly from the Frontier executives if your flight is on time or not as per the booking nuances. This will really help you with being prepared early about any suspension of flight or the dropping of flight due to any emergency situation or bad weather conditions. Associating with Frontier Airlines customer service team is unprecedented for searching for required bits of knowledge about the various policies of Frontier Airlines before getting onto the flight. It is continually encouraged to associate with the concerned individual to understand the allowed number and weight of bags during boarding as indicated by the policy of Airlines. Seek all the details about the Frontier check-in policy prior to getting on your flight by reaching out to the Frontier executives on the call.

In the 1970s, a few rich, powerful, white, (outwardly) straight men got worried about losing their right to continue racially segregating their private Christian schools and maintaining their tax-exempt status. Those men began to feel their money and power being threatened by the civil rights movement. In order to regain control, they needed to identify an issue that would be emotional and galvanizing enough to unite and politically activate their evangelical followers for the first time. They decided to focus on abortion. Before then—a full six years after the Roe v. Wade Supreme Court decision—the prevailing evangelical position was that life began with the baby’s first breath, at birth. Most evangelical leaders had been indifferent to the Court’s decision in Roe, and some were cited as supporting the ruling. Not anymore.

As adults, we can also protect ourselves from vulnerability with cool. We worry about being perceived as laughing too loud, buying in, caring too much, being too eager. We don’t wear hoodies as often, but we can use our titles, education, background, and positions as handles on the shields of criticism, cynicism, cool, and cruelty: I can talk to you this way or blow you off because of who I am or what I do for a living. And, make no mistake, when it comes to this shield, handles are also fashioned out of nonconformity and rejection of traditional status markers: I dismiss you because you’ve sold out and you spend your life in a cubicle or I’m more relevant and interesting because I rejected the trappings of higher education, traditional employment, etc. DARING GREATLY: TIGHTROPE WALKING, PRACTICING SHAME RESILIENCE, AND REALITY CHECKING Over the course of one year, I interviewed artists, writers, innovators, business leaders, clergy, and community leaders about these issues, and how they stayed open to the constructive (albeit difficult-to-hear) criticism while filtering out the mean-spirited attacks.

He belonged to one of those mean social classes whose poverty was more spiritual than material, like Gogol’s petty bureaucrats who, despite their lowly social station, still worry about preserving that status and spend their whole lives engaged in uncreative, exhausting random tasks that they carry out exactingly. In everything they do, they fear making mistakes; with everyone they meet, they fear causing displeasure; and they dare not take the slightest glance through the glass ceiling to a higher plane of society.

Turns out, the memo he was trying to pass me—“A good Christian bases her faith on disapproving of gays and abortion”—started being issued only forty years ago. In the 1970s, a few rich, powerful, white, (outwardly) straight men got worried about losing their right to continue racially segregating their private Christian schools and maintaining their tax-exempt status. Those men began to feel their money and power being threatened by the civil rights movement. In order to regain control, they needed to identify an issue that would be emotional and galvanizing enough to unite and politically activate their evangelical followers for the first time. They decided to focus on abortion.

Many people are probably familiar with the childhood experience of trying to run up an escalator going down. In a society of downward mobility, many people find themselves permanently in this situation. They have to run upward just to keep their position. This leads to constant worry, and ‘status struggles over the entitlement to prosperity’.

Choice of profession also no longer guarantees a high social status. This is bound up, among other things, with fragmented processes of downward mobility within occupational groups. A senior teacher earns a relatively comfortable income and need not worry about the future; they may even be able to retire early. In the same school and in the same class, however, there is possibly also a younger teacher on a temporary contract who has to claim unemployment benefit during the summer vacation and has no prospects for permanent employment. (Many German states now rely on a growing number of flexible teachers who are no longer guaranteed permanent positions.) In the postal service, too, although there are still many permanent employees, newly hired staff generally are not offered any job security (cf. Chapter 5). Among certain occupational groups the differences can be tremendous, as with journalists, for example. Those who began working at major German publications like Stern, Spiegel or Die Zeit ten or twenty years ago could expect a secure future. In the big publishing houses today, on the other hand, not only have precarious jobs and poorly paid groups of online writers proliferated, but not even the established staff can feel secure any more. A growing share belong to the ‘media precariat’ and earn less than €30,000 per year.99 Another example is that of lawyers, formerly the very model of status and prosperity. This professional group now divides into those who continue to earn good money and enjoy a high social prestige while employed in large offices or working for corporations, and a growing flock of precarious self-employed legal professionals, who fail to gain a steady footing in an over-filled market.

It was well understood that if by the teaching of history the white man could be further assured of his superiority and the Negro could be made to feel that he had always been a failure and that the subjection of his will to some other race is necessary the freedman, then, would still be a slave. If you can control a man’s thinking you do not have to worry about his action. “When you determine what a man shall think you do not have to concern yourself about what he will do. If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself.

Tyler saw at a glance that he belonged to one of those mean social classes whose poverty was more spiritual than material, like Gogol’s petty bureaucrats who, despite their lowly social station, still worry about preserving that status and spend their whole lives engaged in uncreative, exhausting random tasks that they carry out exactingly. In

Doesn’t the idea of, like, completely wiping out the culture of your own people worry you? I mean, so much of what we’ve got here is such complete shit—” She stopped. Brill’s eyes were sparkling—with anger, not amusement. “You really think so? Go live in a one-room hut for a couple of years, bearing illiterate brats half of whom will die before they’re five! Without a fancy toilet, or even a thunder-mug to piss in each morning. Go do that, where the only entertainment is once a week going to the temple where some fat stupid priest invokes the blessings of Sky Father and his court on your heads and prays that the harvest doesn’t fail again like it did five years ago, when two of your children starved to death in front of your eyes. Then tell me that your culture’s shit!” Miriam tried to interrupt: “Hey, what about—” Brill steamed right on. “Shut up. Even the children of the well-off—like me—grow up living four to a room and wearing hand-me-downs. We are married off to whoever our parents think will pay best bride-price. Because we’re members of the outer families we don’t die of childbed fever—not since the Clan so graciously gave us penicillin tablets and morphine for the pain—but we get to bear child after child because it’s our duty to the Clan! Are you insane, my lady? Or merely blind? And it’s better for us in the families than for ordinary women, better by far. Did you notice that within the Clan you had rights? Or that outside the Clan, in the ordinary aristocracy, you didn’t? We have at least one ability that is as important, more important, than what’s between our legs: another source of status. But those ordinary peasants you feel such guilt for don’t have any such thing. There’s a better life awaiting me as a humble illegal immigrant in this world than there is as a lady-in-waiting to nobility in my own.

Joseph too was now firmly established in the public mind as the leader of the Nez Perce, and in public depictions he became both fiercer and greater. To those in the West, who saw each confrontation and Indian escape as another bloody step toward their own extinction, he became the embodiment of all that was dark and cunning in the Indian character. For those in the East, who rankled at the cruelty and ineffectiveness of the government’s Indian policy and were not in harm’s way from Indian actions, he became a heroic symbol of noble resistance—the father figure of a beleaguered band of men, women, and children who were accomplishing a brilliant escape from the relentless pursuit of the bumbling U.S. military. The man who was spending his days trying to move lodges and herds of horses and his nights worrying over a newborn infant and a wounded wife was being elevated in the public imagination to the status of a red Napoleon or red fiend; and he was becoming the lightning rod for a national debate on the justice and sufficiency of the government’s Indian policy. On the trail, however, the issues were much less abstract and much more dire. The warriors had little fear of pursuing soldiers because they knew that most were on foot and had proven cowardly when forced to fight armed men rather than sleeping women and children. They shared mocking stories of how the soldiers in the grove of trees had cried like babies when they were trapped, and they formed teepee-shaped piles of horse dung on the trail behind as a signal of derision to any troops who might be following.

In 1928, attempts by some Jews to extend their access to the wall by bringing screens and benches were fiercely challenged by Hajj Amin, no doubt as part of a larger political campaign to enhance his national status. Claims and counterclaims became increasingly heated over the following year and, when a Revisionist Party youth movement organized a demonstration demanding Jewish control over the whole complex, tensions spiralled out of control. Rioting broke out in Jerusalem in August 1929, the British struggled to restore order, and the violence spread to Hebron, Jaffa, and Safad, cities with significant Jewish populations. The massacre of Jews in Hebron was especially horrifying, and those who survived fled Hebron in the wake of the riots. Overall, 133 Jews and 116 Arabs lost their lives. Palestinians worried that the Jews were violating the sanctity of Islam and dispossessing them of their patrimony. Jews compared Hebron to the pogroms of Eastern Europe.

Who in the hell are you?” What twenty-five-year-old man does his friends’ laundry, genuinely cares about Selma’s cash flow problem and disabled grandson, hates money, hates time, has zero regard for status, and lives without a single worry for the future? Alfred Sean Roberts.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior. They “felt they had more time available . . . and were less impatient . . . more willing to volunteer their time to help others . . . preferred experiences over material products . . . and experienced a greater boost in life satisfaction.” A quiet parietal lobe promotes empathy, compassion, relaxation, appreciation, connectedness, and self-esteem.

In longtime meditators, such as Tibetan monks who have meditated for over 10,000 hours, the parietal lobe shows greatly reduced activity during meditation. While the brain’s energy usage only fluctuates around 5% up or down each day, in these adepts it drops up to 40% as they enter an altered state of consciousness. People who are isolated and lonely show the opposite effect. Their parietal lobes may be highly active. Feelings of loneliness and isolation are increasing in our fragmented society, according to a number of studies, and they have detrimental effects on our health. We are social beings, and a sense of connectedness translates into overall physical and emotional well-being. In a meta-analysis of 148 studies with a total of 308,849 participants, the researchers found “a 50% increased likelihood of survival for participants with stronger social relationships. This finding remained consistent across age, sex, initial health status, cause of death, and follow up.” Even when the researchers corrected for behaviors such as smoking, obesity, and lack of exercise, the effect remained consistent. Think back to the times of your life when you were happiest. For most of us, special moments with family and friends come to mind. We may have been on vacation with loved ones or enjoying a meal or a joke with friends. It may have been singing carols during the holidays, when billions of people join in affirming “peace on earth, goodwill to men.” What’s common to all those happy times is that your attention was fully in the present moment, the “timelessness” of Chapter 2. You weren’t worrying about the past or stressing over the future, the way you might be doing if you didn’t have precious people to engage your thoughts. Time and space receded as the love-filled present occupied your attention. Only in the present moment can you escape the demon’s obsession with the mistakes of the past and the problems of tomorrow. Experiences of timelessness, as the parietal lobe shuts down, shape our perception of the world and how we act in it. A Stanford study of people who experienced “the deep now” found that it changed their behavior.

Since every person has multiple areas of high status, there is no need to compete with others over status. Appreciate the high status of others where relevant and deserved and feel proud of your own areas of expertise and achievement. While it takes chutzpah to strive for approval, it takes just as much chutzpah to be satisfied with who you are and to value what you bring to a negotiation. If you truly appreciate your own status, you need not worry about what others think of you. In turn, you can acknowledge the status of others without cost. And treating others with appropriate respect often makes them respect you.

Victoria's courtiers generally shared the views of her administrators and colonial staff in India, which were that Indians were decidedly inferior to Europeans. Victoria, however, perhaps having less cause to worry about her status being challenged, was less prone to this, 'There is no hatred to a brown skin - none,' she wrote, even in the wake of the Indian Rebellion of 1857.

And harder economic times strained civic trust. As the U.S. growth rate started to slow in the 1970s—as incomes then stagnated and good jobs declined for those without a college degree, as parents started worrying about their kids doing at least as well as they had done—the scope of people’s concerns narrowed. We became more sensitive to the possibility that someone else was getting something we weren’t and more receptive to the notion that the government couldn’t be trusted to be fair. Promoting that story—a story that fed not trust but resentment—had come to define the modern Republican Party. With varying degrees of subtlety and varying degrees of success, GOP candidates adopted it as their central theme, whether they were running for president or trying to get elected to the local school board. It became the template for Fox News and conservative radio, the foundational text for every think tank and PAC the Koch Brothers financed: The government was taking money, jobs, college slots, and status away from hardworking, deserving people like us and handing it all to people like them—those who didn’t share our values, who didn’t work as hard as we did, the kind of people whose problems were of their own making. The intensity of these convictions put Democrats on the defensive, making leaders less bold about proposing new initiatives, limiting the boundaries of political debate. A deep and suffocating cynicism took hold. Indeed, it became axiomatic among political consultants of both parties that restoring trust in the government or in any of our major institutions was a lost cause, and that the battle between Democrats and Republicans each election cycle now came down to whether America’s squeezed middle class was more likely to identify the wealthy and powerful or the poor and minorities as the reason they weren’t doing better.

Finally, it was our turn and my stomach churned with anxiety and nerves. As we raced out onto the stage to form our positions before the curtain went up, Sara turned to me and said, “Break a leg, Julia!” “What?” I frowned. “That’s for good luck,” she smirked and then faced the audience whose applause was deafening once again. We lunged into our routine, with Sara in the front row, doing the somersaults that she was so good at and as usual, her precision and timing were excellent. The applause erupted again and with a flick of her long ponytail, she executed a very tricky interchange with Alex and then moved to the back. Alex attacked his moves with his usual gusto and the sharp, expressive movements which made him the stand out hip-hop dancer that he was. I felt a rush of pride at being a part of such a cool routine but just as I moved to the front position, I felt my leg give way under me. It was a completely involuntary reaction and one I was powerless to prevent. I was supposed to kneel down and support the weight of one of the smaller girls on my bent knee but unfortunately, it was the leg that I had injured that morning. There was no way I could bear her weight and the sharp pain caused my knee to drop just as Abbie pressed down on it to raise herself into the air. With a gasp from the audience, she went tumbling to the ground. Bright red with embarrassment, she glared at me in horror and all I could do was help her up and try to resume the timing and movements of the routine going on around us. Fortunately, Abbie had no trouble getting back into rhythm, but I just seemed to lose my place and was not able to recover. As if in slow motion, I felt myself limping around the stage after the others and then looking down, I realized that blood was oozing from my leg and onto the floor. I tried to ignore it and focus on the moves that I knew so well, but I was simply unable to get it together. Gratefully, Millie took over my spot and I moved once again to the back row, trying to camouflage myself amongst the others. The scene around me was almost surreal and I felt as though I were a spectator watching the event unfold from afar. The swirling, twisting and turning of the dancers in front of me, along with the steady thumping beat of the latest hip-hop song that everyone knew so well, all seemed to mesh together into a whirlpool of crazy colors and sounds. Then, feeling a slight nudge in my lower back, I was pushed towards the front of the stage. An instant flash of recall had me leaping into the air. Everyone still considered this moment the highlight of our routine. It was the grand finale and my chance to relinquish my status as actually being a decent dancer and choreographer. Flinging my arms and legs forward, I came down onto the stage, one foot at a time. Then reminiscent of that morning’s episode in the school driveway, rather than gripping onto the stage in a final dramatic stomp, my foot slid forward and just kept on going until my whole body landed horizontally on the floor with a loud bang. In a blur of dizziness, I sat up and looked around then saw that I had slipped on a pool of blood; blood that had oozed from the gash in my knee and onto the stage. At that very moment, I was overcome with a sudden rush of nausea and unable to stop the sudden convulsion, I vomited all over the floor in front of me. Too terrified to open my eyes, I wished I could turn back the clock. Back to the day of our dress rehearsal when everything had gone so smoothly. My final leap had been the high point of the day, where even Miss Sheldon and also Alex our expert hip hop dancer, had congratulated me on my performance. I dared to glance fearfully out into the audience. Everyone appeared aghast and I could see the shocked expressions of my mom and dad. Then, realizing I was surrounded by worried faces peering down at me, everything suddenly went black.

Females worry about where they rank relative to other females, and males do the same relative to other males. Competition occurs primarily within each sex, and hierarchies help regulate and contain it. Males compete with each other over status and who will mate with females. For females, in contrast, sex is less important than food. In evolutionary terms, a female’s key to success is nutrition. She needs access to prime feeding spots to grow a fetus, nurse her infant, and feed her young. Since a female ape’s offspring stays with her for a minimum of ten years, she faces much higher food demands than a male. There is little reason for competition between the sexes.

You worry, in the real world whether your worth as a person is attached to your relationship status. You know that it shouldn't be, but as women we are raised to believe that we need to find a man

Whites do not realize that possessing unchecked power and control over others often results in the dimming of their own perceptiveness and leads to a distorted reality. This is because their high status and power means they (a) seldom have to worry or even think about people of color, (b) use only one another to validate their sense of a false racial reality, and (c) inaccurately define people of color from a stereotypical template.

Hey, don't worry. I'll see you in a few days. Wait for me?” Mikas tugged on his sleeve again playfully, trying his best to pull Blue from his sulking mood. Blue shook his head. He was weary. Weary of feeling helpless as he watched Mikas deal his life away for so little; money, protection, status. Weary of waiting patiently for Mikas to come back to him or to even notice that he'd been waiting for him for years now.              “Of course. That's all I ever do,

Do you have the power to move mountains? Do you turn the other cheek, able to offer love and peace to those who strike you? Are you anxious in your relationship or lack thereof? Are you concerned about your means of income, or your career, or your status? Do you fear for your children? Are you worried about what you will wear, or how others will view you in any respect? Do you secretly suspect that you can never quite measure up to what you think God or the world expects of you? That you are doomed to be a failure, always? Are you quick to point out the failures of others?

Abortion is one of the most commonly performed medical procedures in the United States, and it is tragic that many women who have abortions are all too often mischaracterized and stigmatized, their exercise of moral agency sullied. Their judgment is publicly and forcefully second-guessed by those in politics and religion who have no business entering the deliberation. The reality is that women demonstrate forethought and care; talk to them the way clergy do and witness their sense of responsibility. Women take abortion as seriously as any of us takes any health-care procedure. They understand the life-altering obligations of parenthood and family life. They worry over their ability to provide for a child, the impact on work, school, the children they already have, or caring for other dependents. Perhaps the woman is unable to be a single parent or is having problems with a husband or partner or other kids.2 Maybe her contraception failed her. Maybe when it came to having sex she didn’t have much choice. Maybe this pregnancy will threaten her health, making adoption an untenable option. Or perhaps a wanted pregnancy takes a bad turn and she decides on abortion. It’s pretty complicated. It’s her business to decide on the outcome of her pregnancy—not ours to intervene, to blame, or to punish. Clergy know about moral agency through pastoral work. Women and families invite us into their lives to listen, reflect, offer sympathy, prayer, or comfort. But when it comes to giving advice, we recognize that we are not the ones to live with the outcome; the patient faces the consequences. The woman bears the medical risk of a pregnancy and has to live with the results. Her determination of the medical, spiritual, and ethical dimensions holds sway. The status of her fetus, when she thinks life begins, and all the other complications are hers alone to consider. Many women know right away when a pregnancy must end or continue. Some need to think about it. Whatever a woman decides, she needs to be able to get good quality medical care and emotional and spiritual support as she works toward the outcome she seeks; she figures it out. That’s all part of “moral agency.” No one is denying that her fetus has a moral standing. We are affirming that her moral standing is higher; she comes first. Her deliberations, her considerations have priority. The patient must be the one to arrive at a conclusion and act upon it. As a rabbi, I tell people what the Jewish tradition says and describe the variety of options within the faith. They study, deliberate, conclude, and act. I cannot force them to think or do differently.

The ego is constantly comparing itself to others. It has us measuring our self-worth against the looks, wealth, and social status of everyone else. Did this not explain some of my worrying at work?

Indeed, the prevalence of abortion among Protestant women (versus mostly immigrant Catholics) is widely considered by historians to be one of the main reasons that physicians, worried that immigrant Catholics were outreproducing their mainly Protestant social group, led the campaign to criminalize abortions in the late 1800s. Other reasons cited include an upsurge in belief among physicians that the embryo is human life with a full moral status throughout pregnancy, a reaction to the campaign for female equality, concerns about the safety of the abortion procedure, and an attempt to consolidate control of medical practice. Nevertheless,

If you can control a man’s thinking you do not have to worry about his action. . . . If you make a man feel that he is inferior, you do not have to compel him to accept an inferior status, for he will seek it himself”; and “if there is no back door, his very nature will demand one.

How you live, and how you think about it, is a big part of how your life goes, so there is a real premium on having positive emotions. The good news is, you can get them by consciously creating positive environments. You can do that by deliberately driving away the modern versions of lions and tigers . . . stress, loneliness and idle worry about status. By reaching out to good stimuli: exercise, decent sleep, rational diet, love and play. Happiness comes primarily from connection, from giving and getting love and friendship, and that’s hard, though deeply satisfying work. Connect and commit, in other words, to generate positive emotions and drive away despair.