The Narcissist usually finally gets what he wants and the family that he has created disintegrates to his great sorrow (due to the loss of the Narcissistic Space) C but also to his great relief and surprise (how could they have let someone as unique as him go). This cycle: threat C assimilation C Narcissistic supply C overvaluation C anti Narcissistic behavioursDevaluation C suffocation C paranoia C rebellion and disintegration, characterizes not only the family life of the Narcissist. It is to be found in other realms of his life (his career, for instance). At work, the Narcissist, initially, feels threatened (no one knows him, he is a nobody, he may not be the most unique one here, etc.).
Then, he develops a circle of admirers, cronies and friends which he “nurtures and cultivates” in order to obtain Narcissistic supply from them. He overvalues them (they are the brightest, the most loyal, with the biggest chances to climb the corporate ladder and other superlatives). But following some anti-Narcissistic behaviours (a critical remark, a disagreement, a refusal, however polite, are all sufficient grounds) C the Narcissist devalues all these previously over-valued individuals. Now they are stupid, lack ambition, skills and talents, common (the worst expletive in the Narcissist’s vocabulary), with an unspectacular career ahead of them.

No matter how much noise a person makes breaking down a door or setting off an alarm, they will still have enough time to get to the homeowner before the police get there. Even when the police are called immediately the y still take time to get there and sometimes the do not come at all. “Once a criminal is inside your home, he needs very little time to rape or to kill” (Cruit, 16). If the citizens are disarmed, what are they to do about a maniac who plans to hurt them and will not be stopped by a door or and alarm.The neighborhood watch, though very effective, does not always work. Most civilians who watch the neighborhoods are asleep when the majority of crimes happen, in the middle of the night. Looking at a statement made by McGurn in The Womans Bible for Survival in a Violent Society, “People become mobilized, they do the job and when the problem subsides, so do they” (Mc Gurn, 33), it can be seen that after a problem has ended people stop paying attention. At this time a person could break into a house unnoticed by neighbors. Now that nobody is watching, the door has been broken down and a person is inside the house, the homeowner is left to defend themselves. One big advantage of a gun is that it is a long range weapon which means long range defence. This means one does not have to get too close to and assailant when stopping them. “Stay at least eight feet away, and make sure that no one gets anywhere near him or between the two of you” (Cruit, 141).
With a gun one is safe to sit and wait for the police, making the criminal stay in one place, without having to touch them and endanger oneself in the process.Although guns are very dangerous and are used in all sorts of criminal activity, they are already out there and the benefits of having them outweigh the drawbacks.

The Dews drew round the speaker, her earthly clothes not only inadequate,but actually falling away in deference to the sensation of chill— thatdisplaces them as she passes the boundary of the earth. Thus, on the one hand,chill— is a mere physiological response to the setting of the sun atnight, on the other, it is a metaphor for the earlier assertion that the earth and earthlygoods are being exchanged for something else. Implications in the poem, like the moreexplicit assertions, are contradictory and reflexive, circling back to underline the verypremises they seem a moment ago to have denied. Given such ambiguity, we are constantly ina quandary about how to place the journey that, at anyone point, undermines the verycertainty of conception it has previously established. Cameron here inserts an analysis of George Herbert’s Redemption]While Dickinson’s representation of the ride with death is less histrionic, it is asinsistent in our coming to terms with the personalization of the even and of its perpetualreenactment in the present. For the grave that is paused before in the fifthstanza, with the tombstone lying flat against the ground (scarcelyvisible—), is seen from the outside and then (by the transformation of spatialconsiderations into temporal ones) is passed by or through: Since then—’tisCenturies—. The poem’s concluding stanza both fulfills the traditionalChristian notion that while the endurance of death is essential for the reaching ofeternity, the two are not identical, and by splitting death and eternity with the space ofCenturies—, chal1enges that traditional notion.
The poem that has thusfar played havoc with our efforts to fix its journey in any conventional time or space, onthis side of death or the other, concludes with an announcement about the origins of itsspeech, now explicitly equivocal: ’tis Centuries—and yet / Feels shorter thanthe Day. What in There’s a certain Slant of light had been a clearrelationship between figure and its fulfillment (a sense of perceptive enlightenmentaccruing from the movement of one to the other) is in this poem manifestly baffling.

Abraham, one of the leaders, had an Egyptian servant as did the pharaohs of Egypt had Jewish servants. Later on is when the Jews were said to have been freed by Moses. Here we see some cultural influences between the Jews and the ancient Egyptians.
In addition, there were influences between the religions of both cultures. The Egyptian belief of how the world was created is quite similar to that of the Jews.
The story of Creation is told by the God Nebertcher whom was regarded as the ultimate god. He filled the universe and decided, after some time, to create the Earth thereby changing himself to the god Khepera, the Creator God. All that existed was water before he transformed himself.

(Pg 89-91)The order of the world is no accident. There is nothing actual which could be actual without some measure of order. The religious insight is the grasp of this truth: That the order of the world, the depth of reality of the world, the value of the world in its whole and its parts, the beauty of the world, the zest of life, the peace of life, and the mastery of evil, are all bound together not accidentally, but by reason of this truth: that the universe exhibits a creativity with infinite freedom, and a realm of forms with infinite possibilities; but that creativity and these forms are together impotent to achieve actuality apart from the completed ideal harmony, which is God. (Pg 102-104)Truth and CriticismReligion starts from the generalization of final truths first perceived as exemplified in particular instances. These truths are amplified into a coherent system and applied to the interpretation on life. The peculiar character of religious truth is that it explicitly deals with values. It brings into our consciousness that permanent side of the universe, which we can care for.
(Pg 110)A dogma is the precise enunciation of a general truth, divested so far as possible from particular exemplification. Such precise expression is in the long run a condition for vivid realization, for effectiveness, for apprehension of width of scope, and for survival. A dogma can never be final. It can only be adequate in its adjustment of certain abstract concepts.