This is chapter two to ten of a three-part series discussing the astrophysical cause of mental and biological conditions such as schizophrenia, bipolar disorder, MPD syndrome, autism, homosexuality, personality, gender, "race" and so forth. It also analyzes the correspondence of these conditions to humanity in general and concludes that all the activities of people stem from astrophysically-caused gender elements that conduct people's lives from their socio-physiological behavior, to their security, spiritual and political needs. It also observes the convergence of these elements that lead to relative peace.
People universally worship the Oedipus complex through gods such as Yah, the son of Allah, and Hawah, Allah's wife. When Yah, a snake deity, tongues the Burning Bush of Hawah, a tree goddess, their union is symbolized by the menorah. Together, they are called "Yahweh" today. The female child has a similar instinct, visually evident through the Crescent and Star, symbolizing Sin, the bisexual moon deity, and Easter, the Superstar (Venus). They are aspects of the sky god Allah, representing a daughter's attachment to her mother-father. The Oedipal force for both genders is most prominent among browns and females, especially bisexuals, but it is innate in everyone's unconscious mind. As part of Easter's five archetypes or political identities, it is the source of all conflict. How do we manage this force and the resulting conflict?
This fascinating book is the first volume in a projected cultural history of the United States, from the earliest English settlements to our own time. It is a history of American folkways as they have changed through time, and it argues a thesis about the importance for the United States of having been British in its cultural origins. While most people in the United States today have no British ancestors, they have assimilated regional cultures which were created by British colonists, even while preserving ethnic identities at the same time. In this sense, nearly all Americans are "Albion's Seed," no matter what their ethnicity may be. The concluding section of this remarkable book explores the ways that regional cultures have continued to dominate national politics from 1789 to 1988, and still help to shape attitudes toward education, government, gender, and violence, on which differences between American regions are greater than between European nations.
Why do you have autism, schizophrenia or bipolar disorder? Why are you gay or lesbian? Find out the astrophysical cause of these conditions, and learn how to manage conflict among these Five Elements to improve your life! Part 2 of 3 in a series
Lucky Armstrong is a tough, talented grifter who has just pulled off a million-dollar heist with her boyfriend, Cary. She's ready to start a brand-new life, with a new identity, when things go sideways. Alone for the first time, navigating the world without the help of either her father or her boyfriend, Lucky discovers that a lottery ticket she bought on a whim is worth millions. There's one big problem: cashing in the winning ticket means she'll be arrested for her crimes, go to prison, and have no chance to redeem her fortune. Will she be able to make a future for herself, without her dark past catching up with her? -- adapted from back cover
A compassionate, shame-free guide for your darkest days “A one-of-a-kind book . . . to read for yourself or give to a struggling friend or loved one without the fear that depression and suicidal thoughts will be minimized, medicalized or over-spiritualized.”—Kay Warren, cofounder of Saddleback Church What happens when loving Jesus doesn’t cure you of depression, anxiety, or suicidal thoughts? You might be crushed by shame over your mental illness, only to be told by well-meaning Christians to “choose joy” and “pray more.” So you beg God to take away the pain, but nothing eases the ache inside. As darkness lingers and color drains from your world, you’re left wondering if God has abandoned you. You just want a way out. But there’s hope. In I Love Jesus, But I Want to Die, Sarah J. Robinson offers a healthy, practical, and shame-free guide for Christians struggling with mental illness. With unflinching honesty, Sarah shares her story of battling depression and fighting to stay alive despite toxic theology that made her afraid to seek help outside the church. Pairing her own story with scriptural insights, mental health research, and simple practices, Sarah helps you reconnect with the God who is present in our deepest anguish and discover that you are worth everything it takes to get better. Beautifully written and full of hard-won wisdom, I Love Jesus, But I Want to Die offers a path toward a rich, hope-filled life in Christ, even when healing doesn’t look like what you expect.
This is the book that made its author Henry George suddenly famous. From the year 1879 to the present the doctrines of 'Progress and Poverty' have been familiar to all who are interested in social problems. The book has been read by many to whom Political Economy is still 'the dismal science', and it has been circulated in cheap editions by the thousand among the classes to which it holds out such an alluring prospect. 'Progress and Poverty' has become a classic in labor literature. Its doctrines have been accepted not only by many who see in them a means of personal rescue from distress and want, but by many others who are convinced by the reasoning of the author. Clergymen , in the Catholic as well as in the Protestant church, have become Mr. George's disciples, and business and professional men have gladly sat at his feet.
Crime, Shame and Reintegration is a contribution to general criminological theory. Its approach is as relevant to professional burglary as to episodic delinquency or white collar crime. Braithwaite argues that some societies have higher crime rates than others because of their different processes of shaming wrongdoing. Shaming can be counterproductive, making crime problems worse. But when shaming is done within a cultural context of respect for the offender, it can be an extraordinarily powerful, efficient and just form of social control. Braithwaite identifies the social conditions for such successful shaming. If his theory is right, radically different criminal justice policies are needed - a shift away from punitive social control toward greater emphasis on moralizing social control. This book will be of interest not only to criminologists and sociologists, but to those in law, public administration and politics who are concerned with social policy and social issues.
