Accomplished Teacher Quotes

The best teachers have showed me that things have to be done bit by bit. Nothing that means anything happens quickly--we only think it does. The motion of drawing back a bow and sending an arrow straight into a target takes only a split second, but it is a skill many years in the making. So it is with a life, anyone's life. I may list things that might be described as my accomplishments in these few pages, but they are only shadows of the larger truth, fragments separated from the whole cycle of becoming. And if I can tell an old-time story now about a man who is walking about, waudjoset ndatlokugan, a forest lodge man, alesakamigwi udlagwedewugan, it is because I spent many years walking about myself, listening to voices that came not just from the people but from animals and trees and stones.

It is a healthy approach not to expect persons to turn out precisely how you would have wished.

...What I have denied and what my reason compels me to deny, is the existence of a Being throned above us as a god, directing our mundane affairs in detail, regarding us as individuals, punishing us, rewarding us as human judges might. When the churches learn to take this rational view of things, when they become true schools of ethics and stop teaching fables, they will be more effective than they are to-day... If they would turn all that ability to teaching this one thing – the fact that honesty is best, that selfishness and lies of any sort must surely fail to produce happiness – they would accomplish actual things. Religious faiths and creeds have greatly hampered our development. They have absorbed and wasted some fine intellects. That creeds are getting to be less and less important to the average mind with every passing year is a good sign, I think, although I do not wish to talk about what is commonly called theology. The criticisms which have been hurled at me have not worried me. A man cannot control his beliefs. If he is honest in his frank expression of them, that is all that can in justice be required of him. Professor Thomson and a thousand others do not in the least agree with me. His criticism of me, as I read it, charged that because I doubted the soul’s immortality, or ‘personality,’ as he called it, my mind must be abnormal, ‘pathological,’ in other, words, diseased... I try to say exactly what I honestly believe to be the truth, and more than that no man can do. I honestly believe that creedists have built up a mighty structure of inaccuracy, based, curiously, on those fundamental truths which I, with every honest man, must not alone admit but earnestly acclaim. I have been working on the same lines for many years. I have tried to go as far as possible toward the bottom of each subject I have studied. I have not reached my conclusions through study of traditions; I have reached them through the study of hard fact. I cannot see that unproved theories or sentiment should be permitted to have influence in the building of conviction upon matters so important. Science proves its theories or it rejects them. I have never seen the slightest scientific proof of the religious theories of heaven and hell, of future life for individuals, or of a personal God. I earnestly believe that I am right; I cannot help believing as I do... I cannot accept as final any theory which is not provable. The theories of the theologians cannot be proved. Proof, proof! That is what I always have been after; that is what my mind requires before it can accept a theory as fact. Some things are provable, some things disprovable, some things are doubtful. All the problems which perplex us, now, will, soon or late, be solved, and solved beyond a question through scientific investigation. The thing which most impresses me about theology is that it does not seem to be investigating. It seems to be asserting, merely, without actual study. ...Moral teaching is the thing we need most in this world, and many of these men could be great moral teachers if they would but give their whole time to it, and to scientific search for the rock-bottom truth, instead of wasting it upon expounding theories of theology which are not in the first place firmly based. What we need is search for fundamentals, not reiteration of traditions born in days when men knew even less than we do now. [Columbian Magazine interview]

This mysterious path is described in the holy books, but it cannot be found simply by the study of sacred texts. It is found by the grace and guidance of an accomplished teacher.

An untrained mind can accomplish nothing. It is the purpose of these exercises to train the mind to think along the lines which the course sets forth.

He, unfortunately for himself, had been beautifully brought up. His teacher had educated him as the child is educated in the womb, where it lives the history of man from fish to mammal--and, like the child in the womb, he had been protected with love meanwhile. The effect of such an education was that he had grown up without any of the useful accomplishments for living--without malice, vanity, suspicion, cruelty, and the commoner forms of selfishness. Jealousy seemed to him the most ignoble of vices. He was sadly unfitted for hating his best friend or torturing his wife. He had been given too much love and trust to be good at these things.

Instead of opportunities for serious accomplishment in our culture, we supply our children with expensive toys, hoping that these will occupy them and keep them from disturbing us.

It is the present living generation that gives character and spirit to the next. Hence the paramount importance of accomplished and energetic teachers in forming the taste the manners and the character of the coming age.

Some mothers seem to have the capacity and energy to make their children's clothes, bake, give piano lessons, go to Relief Society, teach Sunday School, attend parent-teacher association meetings, and so on. Other mothers look upon such women as models and feel inadequate, depressed, and think they are failures when they make comparisons... Sisters, do not allow yourselves to be made to feel inadequate or frustrated because you cannot do everything others seem to be accomplishing. Rather, each should assess her own situation, her own energy, and her own talents, and then choose the best way to mold her family into a team, a unit that works together and supports each other. Only you and your Father in Heaven know your needs, strengths, and desires. Around this knowledge your personal course must be charted and your choices made.

...We must also realize-students, teachers, and laymen alike-that even when we have accomplished the task that lies before us, we will not have accomplished the whole task. We must be more than a nation of functional literates. We must become a nation of truly competent readers, recognizing all that the word competent implies. Nothing less wil satisfy the needs of the world that is coming.

Sometimes a little song is sweet to hear, even if the orchestra is more accomplished

Teacher cannot solve or heal all student stress. The teacher can be vigilant in trying to guide the child toward solutions;but the teacher's job in relation to this stress is ultimately to help the child learn to manage his or her own stress wisely. In accomplishing this, the teacher mentors higher academic learning by removing distracting stress, and teaches valuable life-survival skills.

It is impossible to see how good work might be accomplished by people who think that our life in this world either signifies nothing or has only a negative significance. If, on the other hand, we believe that we are living souls, God's dust and God's breath, acting our parts among other creatures all made of the same dust and breath as ourselves; and if we understand that we are free, within the obvious limits of moral human life, to do evil or good to ourselves and to the other creatures - then all our acts have a supreme significance. If it is true that we are living souls and morally free, then all of us are artists. All of us are makers, within mortal terms and limits, of our lives, of one another's lives, of things we need and use... If we think of ourselves as living souls, immortal creatures, living in the midst of a Creation that is mostly mysterious, and if we see that everything we make or do cannot help but have an everlasting significance for ourselves, for others, and for the world, then we see why some religious teachers have understood work as a form of prayer... Work connects us both to Creation and to eternity. (pg. 316, Christianity and the Survival of Creation)

Partly this has to do with the tendency for females to blame failure on a lack of ability. Males do just the opposite. They credit themselves for their accomplishments and point to outside reasons for failure—the teacher didn’t give us enough time to study, the test was too hard, the referee was unfair.

What the critic as a teacher of language tries to teach is not an elegant accomplishment, but the means of conscious life. Literary education should lead not merely to the admiration of great literature, but to some possession of its power of utterance. The ultimate aim is an ethical and participating aim, not an aesthetic or contemplative one, even though the latter may be the means of achieving the former.

Learn more than others. Work more than others. Succeed more than others. Give more than others.

The more accomplished teachers set tasks that had a greater degree of challenge; they were more sensitive to context and they had a deeper understanding of the content being taught.

Since her retirement from teaching Miss Beryl's health had in many respects greatly improved, despite her advancing years. An eighth-grade classroom was an excellent place to snag whatever was in the air in the way of illness. Also depression, which, Miss Beryl believed, in conjunction with guilt, opened the door to illness. Miss Beryl didn't know any teachers who weren't habitually guilty and depressed--guilty they hadn't accomplished more with their students, depressed that very little more was possible.

Thank you for all your guidance and wisdom, for setting the bar so much higher than I thought I could reach, and for giving me plenty of room to run with my own ideas. You've been best teacher I've ever had. If I achieve in my life a fraction of what you've accomplished in yours, i'll consider my life a success.

I suppose there may be a branch president or a high councilor or an elders quorum president or a visiting teacher in the room who wants to know what it is we are to accomplish as Church members when we get together, even if it's only in a home evening group or an opportunity to pray together. Well, this passage indicates that it may have something to do with remembering each other. We all count. Everyone matters. We have a name and it's recorded and we need to remember that here. No one must get lost. "And their names were taken, that they might be remembered and nourished by the good word of God. . . to keep them continually watchful unto prayer, relying alone upon the merits of Christ . . . to fast and to speak with one another concerning the welfare of their souls . . . to observe that there should be no iniquity among them"--what a great thought about meetings and what they are supposed to do, what a Sunday School class can be, what a scriptural discussion in an apartment can be.

The antidote to feel-good history is not feel-bad history but honest and inclusive history. If textbook authors feel compelled to give good moral instruction, the way origin myths have always done, they could accomplish this aim by allowing students to learn both the "good" and the "bad" sides of the Pilgrim tale. Conflict would then become part of the story, and students might discover that the knowledge they gain has implication for their lives today. Correctly taught, the issues of the era of the first Thanksgiving could help Americans grow more thoughtful and more tolerant, rather than more ethnocentric.

Having neurons wire together can be a good thing. A positive experience with a math teacher can lead to neural connections that link math with pleasure, accomplishment, and feeling good about yourself as a student. But the opposite is equally true. Negative experiences with a harsh instructor or a timed test and the anxiety that accompanies it can form connections in the brain that create a serious obstacle to the enjoyment not only of math and numbers, but exams and even school in general.

He who deceives another deceives himself much more. Therefore know the Charlatans by their love of rich robes, ceremony, ritual, magical retirements, absurd conditions, and other stupidity, too numerous to relate. Their entire doctrine a boastful display, a cowardice hungering for notoriety; their standard everything unnecessary, their certain failure assured. Hence it is that those with some natural ability quickly lose it by their teaching. They can only dogmatise, implant and multiply that which is entirely superficial. Were I a teacher I should not act as master, as knowing more, the pupil could lay no claim to discipleship. Assimilating slowly, he would not be conscious of his learning, he would not repeat the vital mistake; without fear he would accomplish with ease. The only teaching possible is to show a man how to learn from his own wisdom, and to utilise his ignorance and mistakes. Not by obscuring his vision and intention by righteousness. 

Being supportive and building students’ confidence is not accomplished by blindly telling them they are doing a great job every day.  It involves assessing weaknesses and strengths and delivering feedback in a timely manner so that they can build their skills to complete the task at hand.

Having DID is, for many people, a very lonely thing. If this book reaches some people whose experiences resonate with mine and gives them a sense that they aren't alone, that there is hope, then I will have achieved one of my goals. A sad fact is that people with DID spend an average of almost seven years in the mental health system before being properly diagnosed and receiving the specific help they need. During that repeatedly misdiagnosed and incorrectly treated, simply because clinicians fail to recognize the symptoms. If this book provides practicing and future clinicians certain insight into DID, then I will have accomplished another goal. Clinicians, and all others whose lives are touched by DID, need to grasp the fundamentally illusive nature of memory, because memory, or the lack of it, is an integral component of this condition. Our minds are stock pots which are continuously fed ingredients from many cooks: parents, siblings, relatives, neighbors, teachers, schoolmates, strangers, acquaintances, radio, television, movies, and books. These are the fixings of learning and memory, which are stirred with a spoon that changes form over time as it is shaped by our experiences. In this incredibly amorphous neurological stew, it is impossible for all memories to be exact. But even as we accept the complex of impressionistic nature of memory, it is equally essential to recognize that people who experience persistent and intrusive memories that disrupt their sense of well-being and ability to function, have some real basis distress, regardless of the degree of clarity or feasibility of their recollections. We must understand that those who experience abuse as children, and particularly those who experience incest, almost invariably suffer from a profound sense of guilt and shame that is not meliorated merely by unearthing memories or focusing on the content of traumatic material. It is not enough to just remember. Nor is achieving a sense of wholeness and peace necessarily accomplished by either placing blame on others or by forgiving those we perceive as having wronged us. It is achieved through understanding, acceptance, and reinvention of the self.

No pen can give an adequate description of the all-pervading corruption produced by slavery. The slave girl is reared in an atmosphere of licentiousness and fear. The lash and the foul talk of her master and his sons are her teachers. When she is fourteen or fifteen, her owner, or his sons, or the overseer, or perhaps all of them, begin to bribe her with presents. If these fail to accomplish their purpose, she is whipped or starved into submission to their will. She may have had religious principles inculcated by some pious mother or grandmother, or some good mistress; she may have a lover, whose good opinion and peace of mind are dear to her heart; or the profligate men who have power over her may be exceedingly odious to her. But resistance is futile.

In 2007, the U.S. Department of Education published a report by six scientists and an accomplished teacher who were asked to identify learning strategies that truly have scientific backing. Spacing, testing, and using making-connections questions were on the extremely short list. All three impair performance in the short term.

He is therefore the perfect teacher and the ultimate counselor. This gives us insight into his working. His plans are not our plans, his ways not our ways. He will accomplish things beyond human comprehension, and he will do it in ways we cannot fathom. He will do the greatest work ever accomplished, and he will do it successfully.

I knew one boy who passed through several schools a dunce and a laughing-stock; the National Board and the Intermediate Board had sat in judgment upon him and had damned him as a failure before men and angels. Yet a friend and fellow-worker of mine discovered that he was gifted with a wondrous sympathy for nature, that he loved and understood the ways of plants, that he had a strange minuteness and subtlety of observation—that, in short, he was the sort of boy likely to become an accomplished botanist.

Your essays spoke of beauty, of love, of light and darkness, of joy and sorrow, and of the goodness of life. They were wonderful compositions. I have seldom read any that have touched me more. To thank you and your teacher Mrs. Ellis, I am sending you what I think is one of the most beautiful and miraculous things in the world—an egg. I have a goose named Felicity and she lays about forty eggs every spring. It takes her almost three months to accomplish this. Each egg is a perfect thing. I am mailing you one of Felicity's eggs. The insides have been removed—blown out—so the egg should last forever. I hope you will enjoy seeing this great egg and loving it. Thank you for sending me your essays about being somebody. I was pleased that so many of you felt the beauty and goodness of the world. If we feel that when we are young, then there is great hope for us when we grow older.

The Lord can accomplish much more through prayer than any teacher can through teaching, and many times He will also bring great insight within that context.

For, a man is the one who is judged by his accomplishments and not by appearances alone.

Similarly, if I am going to be a teacher of virtue, I need to be a virtuous teacher. If I hope to invite students into a formative educational project, then I, too, need to relinquish any myth of independence, autonomy, and self-sufficiency and recognize that my own formation is never final. Virtue is not a one-time accomplishment; it requires a maintenance program.

By the time they finish high school—after years of learning how to please their teachers and coaches, not to mention schmoozing with their parents’ friends—elite students have become accomplished adult-wranglers.

When someone recommends a book to you, you know two things; that it is a good book and you have a good friend. If you listen to everybody, you will be nobody. Judge a man by what he tried, not by what he accomplished. People hate what they know but fear what they don't. A curious mind is never bored. Parents, teachers, and politicians should not be judged by their popularity. People believe in everything except the reality.

Sometimes I think, Why invent projects? What is the point? How will I ever accomplish what I set out to do, what I imagine? Then I think of the past, even before I was born, the great small feats people accomplished. [...] Those people had to work to accomplish those things, they thought of details, they followed through. Even if I come off as naive and zealous, even if I get on everyone's nerves, I have to follow these examples. Even if I fail, I have to try and try and try. It may be exhausting, but that is beside the point. The goal is not necessarily to succeed but to keep trying, to be the kind of person who has ideas and sees them through.

Many years ago, I recognized that by understanding your own tradition better, you also develop increased respect, consideration, and understanding for others. I had had a naive thought, a kind of prejudice inherited from my ancestors. I thought that because Buddha had taught for forty-five years and Jesus for only two or three, that Buddha must have been a more accomplished teacher. I had that thought because I did not know the teachings of the Buddha well enough. One

When life hands you questions, answer them. When life hands you mysteries, unravel them. When life hands you enigmas, decipher them. When life hands you tasks, accomplish them. When life hands you problems, tackle them. When life hands you skills, develop them. When life hands you talents, sharpen them. When life hands you friends, cherish them. When life hands you family, value them. When life hands you acquaintances, treasure them. When life hands you opponents, confront them. When life hands you acquaintances, celebrate them. When life hands you allies, support them. When life hands you riches, multiply them. When life hands you possessions, protect them. When life hands you pleasures, ration them. When life hands you experiences, relish them. When life hands you students, instruct them. When life hands you mentors, study them. When life hands you teachers, esteem them. When life hands you disciples, inspire them. When life hands you gurus, honor them. When life hands you lessons, remember them. When life hands you teachings, impart them. When life hands you demands, tackle them. When life hands you obstacles, challenge them. When life hands you troubles, overcome them. When life hands you burdens, conquer them. When life hands you titles, cherish them. When life hands you degrees, employ them. When life hands you medals, welcome them. When life hands you awards, appreciate them. When life hands you blessings, count them.

This fear of dying would haunt me for the next forty years. It was an anguish that drove me to travel the world studying religions, magic, esotericism, alchemy, and the Kabbalah. It drove me to frequent initiatory groups, to meditate in the style of numerous schools, to seek out teachers, and in short wherever I went to search without limits for something that might console me in light of my transient existence. If I did not conquer death how could I live, create, love, prosper? I felt separated not only from the world but also from life. Those who thought they knew me only knew the makeup on a corpse. During those excruciating years, all the works I accomplished, as well as all my love affairs, were anesthetics to help me bear the anguish that gnawed at my soul. But in the depths of my being, in a hazy kind of way, I knew that this state of permanent agony was a disease that I had to cure by becoming my own therapist. At its heart, this was not about finding a magic potion to keep me from dying, but above all about learning to die with happiness.

I judge myself by the shiny, pretty people I see at parent-teacher meetings, or on Facebook, or Pinterest, who seem to totally have their shit together and never have unwashed hair. They never wait until Thursday night to help their kid with the entire week's homework. They don't have piles of dusty boxes in corners waiting to be opened from the move before last. They have pretty, pastel lives, and they are happy, and they own picnic baskets and napkins and know how to recycle, and they never run out of toilet paper or get their electricity turned off. And it's not even that I want to be one of those people. I fucking hate picnics. If God wanted us to eat on the ground He wouldn't have invented couches. I just don't want to feel like a failure because my biggest accomplishment of the day was going to the bank.

Teachers - at kindergarten level, as at university level - form a noble army accomplishing daily feats, never praised, never decorated. An army without drums, without gleaming uniforms. This army, thwarting traps and snares, everywhere plants the flag of knowledge and morality.

Tomorrow you may look up and see me as a lawyer, a doctor, business executive,teacher - or WHATEVER I BELIEVE I CAN BE !My story isn't about nice handles or quickness on the court ,but about HARD WORK, PERSEVERANCE, and FAITH! I know God's blessings ,I can accomplish anything and i mean ANYTHING!!!

Complexes of inferiority (so fashionable nowadays) arise mostly because we make an unhealthy comparison between the accomplishments of another person and ourselves. But how little attention is paid to the person’s being, his kindness, generosity, humility, patience? The less we respect ourselves as persons made to God’s image, the more shall we be led to identifying ourselves with our social role, our job, our accomplishments, real or imaginary. We are led to believe that success in life lies primarily in our being able to bring credentials, and yet, who would dream of saying to another person, “I love you because you are the most efficient secretary I have met in my life,” or because “you are the teacher who best organizes his material.” Love is not concerned with a person’s accomplishments, it is a response to a person’s being, this is why a typical word of love is to say, “I love you, because you are as you are.

WHEN ASKED “ What do we need to learn this for?” any high-school teacher can confidently answer that, regardless of the subject, the knowledge will come in handy once the student hits middle age and starts working crossword puzzles in order to stave off the terrible loneliness. Because it’s true. Latin, geography, the gods of ancient Greece and Rome: unless you know these things, you’ll be limited to doing the puzzles in People magazine, where the clues read “Movie title, Gone ____ the Wind” and “It holds up your pants.” It’s not such a terrible place to start, but the joy of accomplishment wears off fairly quickly.

...[M]oral instruction, although containing much that is convincing for the reason, ...accomplishes... little... [because] the teachers themselves have not got their own notions clear, and when they endeavor to make up for this by raking up motives of moral goodness from every quarter, trying to make their physic right strong, they spoil it.

Why do adults have to diminish everything by feeling they need to end meetings with a false positive? It's so selfish. They say it not because they believe it, but because it helps them feel some kind of accomplishment when they walk away. Like they've done their job. But what do they leave behind? It's like when teachers tell Tyler that he should be a lawyer because he's good at arguing, but meanwhile he can't pass grade nine. No one wants to say he's stupid, or that he's probably going to end up in jail like his brother, so they fill his head with these stupid dreams until he's eighteen, with no credits and totally messed up for life. I say, tell the truth, squash the dream, and stop with the second chances.

Except for my net, everything I have need of in the world is contained in that bag—including a second hat and a rather sizable jar of cold cream of roses. Do not tell me you couldn’t travel with as little. I have faith that men can be as reasonable and logical as women if they but try.” He shook his head. “I cannot seem to formulate a clear thought in the face of such original thinking, Miss Speedwell. You have a high opinion of your sex.” I pursed my lips. “Not all of it. We are, as a gender, undereducated and infantilized to the point of idiocy. But those of us who have been given the benefit of learning and useful occupation, well, we are proof that the traditional notions of feminine delicacy and helplessness are the purest poppycock.” “You have large opinions for so small a person.” “I daresay they would be large opinions even for someone your size,” I countered. “And where did you form these opinions? Either your school was inordinately progressive or your governess was a Radical.” “I never went to school, nor did I have a governess. Books were my tutors, Mr. Stoker. Anything I wished to learn I taught myself.” “There are limits to an autodidactic education,” he pointed out. “Few that I have found. I was spared the prejudices of formal educators." “And neither were you inspired by them. A good teacher can change the course of a life,” he said thoughtfully. “Perhaps. But I had complete intellectual freedom. I studied those subjects which interested me—to the point of obsession at times—and spent precious little time on things which did not.” “Such as?” “Music and needlework. I am astonishingly lacking in traditional feminine accomplishments.” He cocked his head. “I am not entirely astonished.” But his tone was mild, and I accepted the statement as nothing like an insult. In fact, it felt akin to a compliment. “And I must confess that between Jane Austen and Fordyce’s Sermons, I have developed a general antipathy for clergymen. And their wives,” I added, thinking of Mrs. Clutterthorpe. “Well, in that we may be agreed. Tell me, do you find many people to share your views?” “Shockingly few,” I admitted.

If we step back from the progressive argument and put it in any other context, its absurdity immediately becomes apparent. Imagine if I were to say to my daughter, who got a high score on the SAT, “You don’t deserve your scores at all. You didn’t build that. After all, young lady, you had teachers who helped you with vocabulary and math. Moreover, you took the public roads to the test. Had your car been held up along the way or caught fire, you would count on the services of the police and the fire department. So society deserves a large part of the credit for those scores. They don’t reflect your accomplishment but society’s accomplishment.” If I said this I am sure my daughter would think I was talking like an insane person. In fact, of course, I would be talking like a progressive.

Accomplishing the maximum impact on student learning depends on teams of teachers working together, with excellent leaders or coaches, agreeing on worthwhile outcomes, setting high expectations, knowing the students’ starting and desired success in learning, seeking evidence continually about their impact on all students, modifying their teaching in light of this evaluation, and joining in the success of truly making a difference to student outcomes.

With the poet it was exactly the same as with the hero, and all strong, handsome, high-spirited, non-commonplace figures and enterprises: in the past they were magnificent, every school book was filled with their praises; in the present, in real life, people hated them, and presumably teachers were especially selected and trained to prevent as far as possible the rise of magnificent, free human beings and the accomplishment of great and splendid deeds.

But to paraphrase Henry Drummond in Inherit the Wind, ignorance and mediocrity are forever busy, and the forces of mediocrity aren't content with being mediocre; they'll do everything in their power to prevent even the humblest of teachers and children from accomplishing anything extraordinary. For good work shines a light on the failures of the mediocre, and that is a light which terrifies those who conspire to keep our nation's children, like themselves, ordinary.

What could possibly cause billions of human beings to reconsider their religious beliefs? And yet, it is obvious that an utter revolution in our thinking could be accomplished in a single generation: if parents and teachers would merely give honest answers to the questions of every child. Our doubts about the feasibility of such a project should be tempered by an understanding of its necessity, for there is no reason whatsoever to think that we can survive our religious differences indefinitely.

Along the way, I learned the Jewish concept of tikkun olam, which means 'the healing of the world' and is accomplished through presence in the midst of pain. It can be summarized in the phrase "I'm here with you and I love you" and is accomplished through simple acts of presence. It became a rallying cry for me in my work as a funeral director. Rachel Naomi Remen, in an interview with Krista Tippett, describes it as 'a collective task. It involves all people who have ever been born, all people presently alive, all people yet to be born. We are all healers of the world...It's not about healing the world by making a huge difference. It's about the world that touches you.' Presence and proximity before performance. As I took that to heart, I started to see small, everyday examples of tikkun olam everywhere. When a mother comforts a child, she's healing the world. Every time someone listens to another - deeply listens - she's healing the world. A nurse who bathes the weakened body of an elderly patient is healing the world. The teacher who invests herself in her students is healing the world. The plumber who makes the inner workings of a house run smoothly is healing the world. A funeral director who finds that he can heal the world even at his family's business. When we practice presence and proximity, we may not change anyone, we may not shift culture or move mountains, but it's a healing act, if for none other than ourselves. When we do our work with kindness - no matter what kind of work - if we're doing it with presence, we're practicing tikkun olam.

there are some fun games and fantasy games like Myst, one of the highest-selling games in the industry, which invite kids into a world that requires them to solve a mystery or accomplish a goal. There are many others that require little more than quick, aggressive, violent responses to a perceived threat. These games reward kids for their speed in reacting and for their quick reflexes. The reactive portions of their brains are strengthened. The abilities to reflect and respond are not reinforced; in fact, they are stifled.

A wise man once told me that a person can do anything once they realize they're apart of something bigger. It's taken me awhile to understand that. For years, I was just a face in the crowd, a history teacher who spread HYDRA's lies. They seemed to imposing for any one person to fight. But now, I'm choosing to stand up, to become apart of something bigger. I really do believe that together, we can accomplish anything. Because the truth is, I'm not just a history teacher. My name is Phil Coulson, and I'm an agent of S.H.I.E.L.D.

In the West everyone wants the “highest” practice, a wish that indicates a misunderstanding of the path. Everyone wants to hurry through the foundational practices (ngön dro). But great masters do these practices all their lives. They continue to contemplate impermanence, cultivate compassion, do purification practices, make offerings, and do Guru Yoga. It is not a stage to get over. The most accomplished masters and teachers do these practices and cultivate these qualities all the way to the highest stages of realization, because there is still benefit in doing them.

We should spend our time and give diligent attention to the training of members of the Church. Teachers who are filled with the spirit of the Lord and who are tried and true, should be called to act in this capacity, and those who are not so tried and proved, should not be called to instruct the members. What do we accomplish if we spend our time and means preaching in the world to make converts to the gospel, if we place instructors before the youth in the stakes and wards who destroy the faith in the hearts of the young people in the divine message intrusted to our care?

The antidote to feel-good history is not feel-bad history but honest and inclusive history. If textbook authors feel compelled to give moral instruction, the way origin myths have always done, they could accomplish this aim by allowing students to learn both the “good” and the “bad” sides of the Pilgrim tale. Conflict would then become part of the story, and students might discover that the knowledge they gain has implications for their lives today. Correctly taught, the issues of the era of the first Thanksgiving could help Americans grow more thoughtful and more tolerant, rather than more ethnocentric.

I think I always loved to read because I’m actually an antisocial introvert. I was lost in the world of words and ideas from an early age. I think some of it comes from the happy circumstance that when I was young, nobody forced me to read certain things. I think there’s a tendency among parents and teachers to say, “Oh, you should read this, but don’t read that.” I read a lot which (by today’s standards) would be considered mental junk food. [4] Read what you love until you love to read. You almost have to read the stuff you’re reading, because you’re into it. You don’t need any other reason. There’s no mission here to accomplish. Just read because you enjoy it.

It is not about the scientists and teachers and lawyers they become and the things such people accomplish for others. It is not about the immigrants like Chaya who worked and saved and sacrificed to get a decent footing in America. It is not about the wonderful peaceful days and nights you spent growing up in our house. It is not about the lovely friends you always had. No, it’s about Essie and her hammer, and Sidney and his chorus girls, and that shyster of Essie’s and his filthy mouth, and, as best I can see, about what a jerk I was begging them to reach a decent compromise before the whole family had to be dragged up in front of a goyisher judge.” “I didn’t depict you as a jerk.

A mother is a school. Educate her, and you empower a great nation. Mother is a school, when you prepare it, you have prepared a full nation to be of good breed. Mother is a garden, if watered well it flourishes in the best way. Mother is the teacher of all teachers whose accomplishments busied people throughout the horizons. الأُمُّ مدرَسةٌ إِذا أَعددتَها أَعددتَ شَعباً طَيِّبَ الأَعراقِ الأمّ روضٌ إن تعهّده الحيا بالريّ أورق أيماً إيراق الأمّ أستاذ الأساتذة الألى شغلت مآثرهم مدى الآفاق أنا لا أقول دعوا النّساء سوافراً بين الرّجال يجلن في الأسواق يدرجن حيث أرَدن لا من وازع يحذرن رقبته ولا من واقي يفعلن أفعال الرّجال لواهياً عن واجبات نواعس الأحداق تتشكّل الأزمان في أدوارها دولاً وهنّ على الجمود بواقي

Addison writes with the ease of a gentleman. His readers fancy that a wise and accomplished companion is talking to them; so that ... - MORE Addison writes with the ease of a gentleman. His readers fancy that a wise and accomplished companion is talking to them; so that he insinuates his sentiments and taste into their minds by an imperceptible influence. Johnson writes like a teacher. He dictates to his readers as if from an academical chair. They attend with awe and admiration; and his precepts are impressed upon them by his commanding eloquence. Addison's style, like a light wine, pleases everybody from the first. Johnson's, like a liquor of more body, seems too strong at first, but, by degrees, is highly relished.

(Before the twentieth century was out that could be worded, “—most people can’t read.” One of the things I learned in studying the histories of my home planet and century on various time lines was that in the decline and fall that took place on every one of them there was one invariant: illiteracy. In addition to that scandalous flaw, on three time lines were both drug abuse and concurrent crime in the streets, plus a corrupt and spendthrift government. My own time line had endless psychotic fads followed by religious frenzy; time line seven had continuous wars; three time lines had collapse of family life and marriage—but every time line had loss of literacy…combined with—riddle me this—more money per student spent on education than ever before in each history. Never were so many paid so much for accomplishing so little. By 1980 the teachers themselves were only semiliterate.)

Teachers in general face common problems of practice. Their professional success depends on their ability to motivate an involuntary group of students to learn what the teacher is teaching. In an effort to accomplish this, teachers invest heavily in developing a teaching persona that enables them to establish a relationship with students and lure them to learn. Once they have worked out a personal approach for managing the instruction of students within the walls of their classroom, they are likely to resist vigorously any effort by reformers or administrators or any other intruders to transform their approach to teaching. Teacher resistance to fundamental instructional reform is grounded in a deep personal investment in the way they teach and a sense that tinkering with this approach could threaten their very ability to manage a class (much less teach a particular curriculum) effectively.

And those terrible angels—the angel of annihilation—is a beautiful thing, is the maker, too, of joy, and is partly what Zadie Smith’s talking about when she talks about being in joy. That it’s not a feeling or an accomplishment: it’s an entering and a joining with the terrible (the old German kind), joy is. Among the most beautiful things I’ve ever heard anyone say came from my student Bethany, talking about her pedagogical aspirations or ethos, how she wanted to be as a teacher, and what she wanted her classrooms to be: “What if we joined our wildernesses together?” Sit with that for a minute. That the body, the life, might carry a wilderness, an unexplored territory, and that yours and mine might somewhere, somehow, meet. Might, even, join. And what if the wilderness—perhaps the densest wild in there—thickets, bogs, swamps, uncrossable ravines and rivers (have I made the metaphor clear?)—is our sorrow? Or, to use Smith’s term, the “intolerable.” It astonishes me sometimes—no, often—how every person I get to know—everyone, regardless of everything, by which I mean everything—lives with some profound personal sorrow. Brother addicted. Mother murdered. Dad died in surgery. Rejected by their family. Cancer came back. Evicted. Fetus not okay. Everyone, regardless, always, of everything. Not to mention the existential sorrow we all might be afflicted with, which is that we, and what we love, will soon be annihilated. Which sounds more dramatic than it might. Let me just say dead. Is this, sorrow, of which our impending being no more might be the foundation, the great wilderness? Is sorrow the true wild? And if it is—and if we join them—your wild to mine—what’s that? For joining, too, is a kind of annihilation. What if we joined our sorrows, I’m saying. I’m saying: What if that is joy?

The important parts of my story, I was realizing, lay less in the surface value of my accomplishments and more in what undergirded them—the many small ways I’d been buttressed over the years, and the people who’d helped build my confidence over time. I remembered them all, every person who’d ever waved me forward, doing his or her best to inoculate me against the slights and indignities I was certain to encounter in the places I was headed—all those environments built primarily for and by people who were neither black nor female. I thought of my great-aunt Robbie and her exacting piano standards, how she’d taught me to lift my chin and play my heart out on a baby grand even if all I’d ever known was an upright with broken keys. I thought of my father, who showed me how to box and throw a football, same as Craig. There were Mr. Martinez and Mr. Bennett, my teachers at Bryn Mawr, who never dismissed my opinions. There was my mom, my staunchest support, whose vigilance had saved me from languishing in a dreary second-grade classroom. At Princeton, I’d had Czerny Brasuell, who encouraged me and fed my intellect in new ways. And as a young professional, I’d had, among others, Susan Sher and Valerie Jarrett—still good friends and colleagues many years later—who showed me what it looked like to be a working mother and consistently opened doors for me, certain I had something to offer. These were people who mostly didn’t know one another and would never have occasion to meet, many of whom I’d fallen out of touch with myself. But for me, they formed a meaningful constellation. These were my boosters, my believers, my own personal gospel choir, singing, Yes, kid, you got this! all the way through. I’d never forgotten it. I’d tried, even as a junior lawyer, to pay it forward, encouraging curiosity when I saw it, drawing younger people into important conversations.

In the land of Uz, there lived a man, righteous and God-fearing, and he had great wealth, so many camels, so many sheep and asses, and his children feasted, and he loved them very much and prayed for them. 'It may be that my sons have sinned in their feasting.' Now the devil came before the Lord together with the sons of God, and said to the Lord that he had gone up and down the earth and under the earth. 'And hast thou considered my servant Job?' God asked of him. And God boasted to the devil, pointing to his great and holy servant. And the devil laughed at God's words. 'Give him over to me and Thou wilt see that Thy servant will murmur against Thee and curse Thy name.' And God gave up the just man He loved so, to the devil. And the devil smote his children and his cattle and scattered his wealth, all of a sudden like a thunderbolt from heaven. And Job rent his mantel and fell down upon the ground and cried aloud, 'Naked came I out of my mother's womb, and naked shall I return into the earth; the Lord gave and the Lord has taken away. Blessed be the name of the Lord for ever and ever.' Fathers and teachers, forgive my tears now, for all my childhood rises up again before me, and I breathe now as I breathed then, with the breast of a little child of eight, and I feel as I did then, awe and wonder and gladness. The camels at that time caught my imagination, and Satan, who talked like that with God, and God who gave His servant up to destruction, and His servant crying out: 'Blessed be Thy name although Thou dost punish me,' and then the soft and sweet singing in the church: 'Let my prayer rise up before Thee,' and again incense from the priest's censer and the kneeling and the prayer. Ever since then - only yesterday I took it up - I've never been able to read that sacred tale without tears. And how much that is great, mysterious and unfathomable there is in it! Afterwards I heard the words of mockery and blame, proud words, 'How could God give up the most loved of His saints for the diversion of the devil, take from him his children, smite him with sore boils so that he cleansed the corruption from his sores with a pot-sherd - and for no object except to board to the devil! 'See what My saint can suffer for My Sake.' ' But the greatness of it lies just in the fact that it is a mystery - that the passing earthly show and the eternal verity are brought together in it. In the face of the earthly truth, the eternal truth is accomplished. The Creator, just as on the first days of creation He ended each day with praise: 'That is good that I have created,' looks upon Job and again praises His creation. And Job, praising the Lord, serves not only Him but all His creation for generations and generations, and for ever and ever, since for that he was ordained. Good heavens, what a book it is, and what lessons there are in it! What a book the Bible is, what a miracle, what strength is given with it to man! It is like a mold cast of the world and man and human nature, everything is there, and a law for everything for all the ages. And what mysteries are solved and revealed! God raises Job again, gives him wealth again. Many years pass by, and he has other children and loves them. But how could he love those new ones when those first children are no more, when he has lost them? Remembering them, how could he be fully happy with those new ones, however dear the new ones might be? But he could, he could. It's the great mystery of human life that old grief passes gradually into quiet, tender joy. The mild serenity of age takes the place of the riotous blood of youth. I bless the rising such each day, and, as before, my heart sings to meet it, but now I love even more its setting, its long slanting rays and the soft, tender, gentle memories that come with them, the dear images from the whole of my long, happy life - and over all the Divine Truth, softening, reconciling, forgiving!

Lareau calls the middle-class parenting style "concerted cultivation." It’s an attempt to actively "foster and assess a child’s talents, opinions and skills." Poor parents tend to follow, by contrast, a strategy of "accomplishment of natural growth." They see as their responsibility to care for their children but to let them grow and develop on their own. Lareau stresses that one style isn’t morally better than the other. The poorer children were, to her mind, often better behaved, less whiny, more creative in making use of their own time, and had a well-developed sense of independence. But in practical terms, concerted cultivation has enormous advantages. The heavily scheduled middleclass child is exposed to a constantly shifting set of experiences. She learns teamwork and how to cope in highly structured settings. She is taught how to interact comfortably with adults, and to speak up when she needs to. In Lareau’s words, the middle-class children learn a sense of "entitlement." That word, of course, has negative connotations these days. But Lareau means it in the best sense of the term: "They acted as though they had a right to pursue their own individual preferences and to actively manage interactions in institutional settings. They appeared comfortable in those settings; they were open to sharing information and asking for attention It was common practice among middle-class children to shift interactions to suit their preferences." They knew the rules. "Even in fourth grade, middle-class children appeared to be acting on their own behalf to gain advantages. They made special requests of teachers and doctors to adjust procedures to accommodate their desires." By contrast, the working-class and poor children were characterized by "an emerging sense of distance, distrust, and constraint." They didn’t know how to get their way, or how to "customize"—using Lareau’s wonderful term—whatever environment they were in, for their best purposes.

Everyone had heard about Abominations of Science but, like unicorns, they didn’t actually believe they existed. Thus everyone was rather grateful when the third Madrid Conference of Scientific Inquiry and Philosophical Horrors—Unleashed! released a codified list of things that constituted actual Abominations of Science. Over the years, this useful list has been updated and curated by our own Transylvanian Polygnostic University and has proven of great use to teachers, courts, and record books. The only downside was that one of the conference members—a Herr Doktor Spanakopita—was so embarrassed that none of his previous efforts met the requirements that he, in a fit of pique, bred a race of unicorns, who went about stabbing people while quoting the parts of the list that covered biological abominations. Before he was stabbed to death, he was graciously acknowledged as a genuine Tamperer in Things Man Was Not Meant to Know and his oft-desecrated gravestone lists his accomplishments in full.

Be clear on whether you are arguing or seeking to understand and think about which is most appropriate based on your and others' believability. If both parties are peers, it's appropriate to argue. But if one person is clearly more knowledgeable than the other, it is preferable for the less knowledgeable person to approach the more knowledgeable one as a student and for the more knowledgeable person to act as a teacher. Doing this well requires you to understand the concept of believability. I define believable people as those who have repeatedly and successfully accomplished the thing in question- who have a strong track record with at least three successes- and have great explanations of their approach when probed. If you have a different view than someone who is believable on the topic at hand- or at least more believable than you are (if, say, you are in a discussion with your doctor about your health)- you should make it clear that you are asking questions because you are seeking to understand their perspective. Conversely, if you are clearly the more believable person, you might politely remind the other of that and suggest that they ask you questions. p190

But because," he continues, "in this mad world of ambition where chicanery so frequently twists right into wrong, simplicity is hardly safe, and is always sure to meet with more that hinders than helps it, we ought indeed to withdraw from the forum and public life, but a great mind has an opportunity to display itself freely even in private life; nor, just as the activity of lions and animals is restrained by their dens, is it so of man's, whose greatest achievements are wrought in retirement. Let a man, however, hide himself away bearing in mind that, wherever be secretes his leisure, he should be willing to benefit the individual man and mankind by his intellect, his voice, and his counsel. For the man that does good service to the state is not merely he who brings forward candidates and defends the accused and votes for peace and war, but he also who admonishes young men, who instills virtue into their minds, supplying the great lack of good teachers, who lays hold upon those that are rushing wildly in pursuit of money and luxury, and draws them back, and, if he accomplishes nothing else, at least retards them — such a man performs a public service even in private life.

I know the tutoring is not permanent. I know I cannot do it long-term. But I like it and am not bad at it. Maybe I can be a full-time teacher somewhere. At a school. Or a small college. When I can ensure them some sort of stability, I will tell them everything, the quitting of the PhD, my next steps. I need more time to figure this out, and once I do, I will tell them everything. Half of me says, By not telling the truth, you only hurt yourself. And the other half says, But by telling the truth now, without a plan of how to proceed, you will hurt them more. What would telling them accomplish? It will only cause strife. Peace of mind? Encouragement? Support? Don't say catharsis. Catharsis. I don't want to get married until I have done more for myself. But also I owe it to them to do more for myself, which is what Eric didn't' understand; he said, You shouldn't owe them anything. We argue over this. The American brings up the individual. The Chinese brings up xiao shun. When I ask Eric if he thinks a child can ever feel entirely independent of her parents, he says, What kind of question is that? But now I don't really know. There is too much already shared. Mother, Father, I think I know what it means to hurt for you.

As Mollie said to Dailey in the 1890s: "I am told that there are five other Mollie Fanchers, who together, make the whole of the one Mollie Fancher, known to the world; who they are and what they are I cannot tell or explain, I can only conjecture." Dailey described five distinct Mollies, each with a different name, each of whom he met (as did Aunt Susan and a family friend, George Sargent). According to Susan Crosby, the first additional personality appeared some three years after the after the nine-year trance, or around 1878. The dominant Mollie, the one who functioned most of the time and was known to everyone as Mollie Fancher, was designated Sunbeam (the names were devised by Sargent, as he met each of the personalities). The four other personalities came out only at night, after eleven, when Mollie would have her usual spasm and trance. The first to appear was always Idol, who shared Sunbeam's memories of childhood and adolescence but had no memory of the horsecar accident. Idol was very jealous of Sunbeam's accomplishments, and would sometimes unravel her embroidery or hide her work. Idol and Sunbeam wrote with different handwriting, and at times penned letters to each other. The next personality Sargent named Rosebud: "It was the sweetest little child's face," he described, "the voice and accent that of a little child." Rosebud said she was seven years old, and had Mollie's memories of early childhood: her first teacher's name, the streets on which she had lived, children's songs. She wrote with a child's handwriting, upper- and lowercase letters mixed. When Dailey questioned Rosebud about her mother, she answered that she was sick and had gone away, and that she did not know when she would be coming back. As to where she lived, she answered "Fulton Street," where the Fanchers had lived before moving to Gates Avenue. Pearl, the fourth personality, was evidently in her late teens. Sargent described her as very spiritual, sweet in expression, cultured and agreeable: "She remembers Professor West [principal of Brooklyn Heights Seminary], and her school days and friends up to about the sixteenth year in the life of Mollie Fancher. She pronounces her words with an accent peculiar to young ladies of about 1865." Ruby, the last Mollie, was vivacious, humorous, bright, witty. "She does everything with a dash," said Sargent. "What mystifies me about 'Ruby,' and distinguishes her from the others, is that she does not, in her conversations with me, go much into the life of Mollie Fancher. She has the air of knowing a good deal more than she tells.

(7) The impact on public schools. It is essential to separate the rhetoric of the school bureaucracy from the real problems that would be raised. The National Education Association and the American Federation of Teachers claim that vouchers would destroy the public school system, which, according to them, has been the foundation and cornerstone of our democracy. Their claims are never accompanied by any evidence that the public school system today achieves the results claimed for it—whatever may have been true in earlier times. Nor do the spokesmen for these organizations ever explain why, if the public school system is doing such a splendid job, it needs to fear competition from nongovernmental, competitive schools or, if it isn't, why anyone should object to its "destruction." The threat to public schools arises from their defects, not their accomplishments. In small, closely knit communities where public schools, particularly elementary schools, are now reasonably satisfactory, not even the most comprehensive voucher plan would have much effect. The public schools would remain dominant, perhaps somewhat improved by the threat of potential competition. But elsewhere, and particularly in the urban slums where the public schools are doing such a poor job, most parents would undoubtedly try to send their children to nonpublic schools.

When great and wise men had proved to their satisfaction that it was impossible for the world to be destroyed by water, when [104] the fears of the people were quieted, when all regarded Noah’s prophecy as a delusion, and looked upon him as a fanatic—then it was that God’s time had come. “The fountains of the great deep” were “broken up, and the windows of heaven were opened,” and the scoffers were overwhelmed in the waters of the Flood. With all their boasted philosophy, men found too late that their wisdom was foolishness, that the Lawgiver is greater than the laws of nature, and that Omnipotence is at no loss for means to accomplish his purposes. “As it was in the days of Noah,” “even thus shall it be in the days when the Son of man is revealed.” Luke 17:26, 30. “The day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up.” 2 Peter 3:10. When the reasoning of philosophy has banished the fear of God’s judgments; when religious teachers are pointing forward to long ages of peace and prosperity, and the world are absorbed in their rounds of business and pleasure, planting and building, feasting and merrymaking, rejecting God’s warnings and mocking his messengers—then it is that sudden destruction cometh upon them, and they shall not escape. 1 Thessalonians 5:3. [105]

This section of our study is a most solemn one. So many disciples in name have ceased to be taught of Jesus, and we are all in such perpetual danger of slipping out of the real circle of discipleship, that we ought to ask ourselves the questions suggested by these three points on the subject of advancement. These questions should be asked regularly and always in the hour of loneliness with the Master. I. Am I in right relationship with the Teacher today? Do I still live at the Cross and know the power of its cleansing moment by moment, and so am I walking in the light, without which all the words of Jesus are dark sayings, and His testings crosses, burdens out of which I can only gather reasons for murmuring? II. If I am not in this place of maintained fellowship, where did I depart therefrom? What word of His have I disobeyed? To that point let me return, whether it be but an hour ago, or years, and there let me absolutely surrender, at whatever cost, and do what He requires, however small, or however irksome it appears to be. III. Am I content to wait when His voice does not speak—and I cannot find the reason in myself—until He has accomplished His present purpose in me, even though I understand it not just now? With matchless patience and pity, and tender love beyond all attempts at explanation, this Teacher waits, and stoops, and woos us, and ever for our highest good and deepest peace. Let us then, by consecrated watching, maintain the attitude of advancement, and so, line upon line, precept upon precept, here a little and there a little, as we are able to bear, He will lead us on, until we come to the perfect light and life and love of God.

Even what are considered the accomplishments of diversity are admissions of its failure. All across America, public organizations such as fire departments and police forces congratulate themselves when they manage to hire more than a token number of blacks or Hispanics. They promise that this will greatly improve service. And yet, is this not an admission of how difficult the multi-racial enterprise really is? If all across America it has been shown that whites cannot provide effective police protection for blacks or Hispanics, it only proves that diversity is an insoluble problem. If blacks want black officers and Hispanics want Hispanic officers, they are certainly not expressing support for diversity. A mixed-race force—touted as an example of the benefits of diversity—becomes necessary only because of the tensions that arise between officers of one race and citizens of another. The diversity we celebrate is necessary only because of the intractable problems of diversity. Likewise, if Hispanic judges and prosecutors must be recruited for the justice system, does this mean whites cannot dispense dispassionate justice? If non-white teachers are necessary role models for non-white children, does this mean inspiration cannot cross racial lines? If newspapers must hire non-white reporters in order to satisfy non-white readers, does this mean whites cannot write acceptable news for non-whites? If blacks demand black newscasters and weathermen on television, does it mean they prefer to get their information from people of their own race? If majority-minority voting districts must be established so that non-whites can elect representatives of their own race, does this mean democracy itself divides Americans along racial lines? All such efforts at diversity are not expressions of the strength of multi-racialism; they are desperate efforts to counteract its weaknesses. They do not bridge gaps; they institutionalize them.

Similarly, the brains of mice that have learned many tasks are slightly different from the brains of other mice that have not learned these tasks. It is not so much that the number of neurons has changed, but rather that the nature of the neural connections has been altered by the learning process. In other words, learning actually changes the structure of the brain. This raises the old adage “practice makes perfect.” Canadian psychologist Dr. Donald Hebb discovered an important fact about the wiring of the brain: the more we exercise certain skills, the more certain pathways in our brains become reinforced, so the task becomes easier. Unlike a digital computer, which is just as dumb today as it was yesterday, the brain is a learning machine with the ability to rewire its neural pathways every time it learns something. This is a fundamental difference between a digital computer and the brain. This lesson applies not only to London taxicab drivers, but also to accomplished concert musicians as well. According to psychologist Dr. K. Anders Ericsson and colleagues, who studied master violinists at Berlin’s elite Academy of Music, top concert violinists could easily rack up ten thousand hours of grueling practice by the time they were twenty years old, practicing more than thirty hours per week. By contrast, he found that students who were merely exceptional studied only eight thousand hours or fewer, and future music teachers practiced only a total of four thousand hours. Neurologist Daniel Levitin says, “The emerging picture from such studies is that ten thousand hours of practice is required to achieve the level of mastery associated with being a world-class expert—in anything.… In study after study, of composers, basketball players, fiction writers, ice skaters, concert pianists, chess players, master criminals, and what have you, this number comes up again and again.” Malcolm Gladwell, writing in the book Outliers, calls this the “10,000-hour rule.

-Write out a conversation with your inner voice. Begin the entry with a question directed to yourself, then write your mental response. It may help to label the different voices A and B. Dialogue writing is a very effective way to get to the heart of the matter. The following passage is an example of typical dialogue writing: A: Tomorrow is a big day. You have an interview at a college. How do you feel? B: I am really nervous. This is the first interview and I don’t know what it is going to be like. A: What are you afraid of? B: I’m afraid I’ll stutter and say something stupid. I’m worried the person will ask a question and I won’t know what to say. A: What do you want to discuss? B: I think it is good that I was on the basketball team for four years. That shows commitment and dedication. I also got decent grades and earned a blue ribbon at the science fair. A: What about your hobbies outside of school? B: I really like to read. I could mention that. I could talk also about the vacations my family has taken. They are pretty interesting. I enjoy my part-time retail job. A: It sounds like you do a lot. B: I guess I am good at organizing my life and accomplishing what needs to be done. Hey, that would sound good in an interview! -Try focused “freewriting.” Pick one topic, such as school, friends, or family, and write everything that comes to mind about that topic. Write for at least ten minutes or until you’re certain that you have run out of things to write. -Write your belief system. Start by writing “I believe…” at the top of a clean page. Then write whatever comes to mind. It may help to ask yourself questions when you get stuck such as “What do I believe about friendship?” “What is my personal style?” or “What are my gifts and abilities?” -Write about an event from your perspective, then write about the same event from someone else’s point of view. For example, if you had a hard time answering a question during class, write about how you felt, what you thought, and how you behaved. Next, pretend you are the teacher writing about the same event. What do you think he or she was thinking? How did he or she act? This exercise is a great way to show that there are multiple ways of seeing the same situation.

The educational goal of self-esteem seems to habituate young people to work that lacks objective standards and revolves instead around group dynamics. When self-esteem is artificially generated, it becomes more easily manipulable, a product of social technique rather than a secure possession of one’s own based on accomplishments. Psychologists find a positive correlation between repeated praise and “shorter task persistence, more eye-checking with the teacher, and inflected speech such that answers have the intonation of questions.” 36 The more children are praised, the more they have a stake in maintaining the resulting image they have of themselves; children who are praised for being smart choose the easier alternative when given a new task. 37 They become risk-averse and dependent on others. The credential loving of college students is a natural response to such an education, and prepares them well for the absence of objective standards in the job markets they will enter; the validity of your self-assessment is known to you by the fact it has been dispensed by gatekeeping institutions. Prestigious fellowships, internships, and degrees become the standard of self-esteem. This is hardly an education for independence, intellectual adventurousness, or strong character. “If you don’t vent the drain pipe like this, sewage gases will seep up through the water in the toilet, and the house will stink of shit.” In the trades, a master offers his apprentice good reasons for acting in one way rather than another, the better to realize ends the goodness of which is readily apparent. The master has no need for a psychology of persuasion that will make the apprentice compliant to whatever purposes the master might dream up; those purposes are given and determinate. He does the same work as the apprentice, only better. He is able to explain what he does to the apprentice, because there are rational principles that govern it. Or he may explain little, and the learning proceeds by example and imitation. For the apprentice there is a progressive revelation of the reasonableness of the master’s actions. He may not know why things have to be done a certain way at first, and have to take it on faith, but the rationale becomes apparent as he gains experience. Teamwork doesn’t have this progressive character. It depends on group dynamics, which are inherently unstable and subject to manipulation. On a crew,

Sometimes we think we are not capable of doing certain things. I hear comments from my students such as, “My brain isn’t wired to do math,” or “I am not good at math.” It is true that there are people who are better at math than you, but that does not mean you can’t do it. This just means you need to put in more effort than others do. Focusing on our weaknesses may hinder our progress. We may think that we must be born with certain skills and abilities; they must be in our genes. This is not the case. Do you think Nephi could build a ship? Could the brother of Jared have caused light to come into dark barges? Do you think Noah could have built an ark that would hold two of every animal species on the earth? Do you think Moses had the power to part a sea? Actually, no. None of these men had the power to do any of these things. However, they all had something in common. They all knew how to tap into the power of someone who could—the Savior’s power. It is so important that we learn how to tap into that power. The Atonement literally means “at-one-ment,” or becoming one with God. The Savior gave us the power to become gods. He enabled us so we would be able to perform miracles through Him. But we must understand that this kind of power is not free. There is only one thing that the Savior, through His Atonement, gave us for free and that is the power to overcome death. Everything else that He offers must come “after all we can do.” [2] For example, Jesus Christ promises us eternal life, but only after we have faith in Him, obey His commandments, and endure to the end. Similarly, He gives us power to move mountains, but only after doing all we can and having trust in Him. The power to change our lives, change the world, and perform miracles is within each of us. However, we need to have enough humility to realize that, in the end, we are not the ones performing the miracles—He is. Occasionally, I have a student who does not do their homework, rarely comes to class, and then comes at the end of the semester and asks, “Sister Qumsiyeh, is there anything I can do to pass? Do you offer any extra credit?” I know some of you are smiling right now because you know you have done this to your teachers. This is what I wish I could say to the student who asks that question: “You need to invent a time machine and go back and do what you should have done this semester. You failed because you did not try your best. It is too late.” Do we all really hope to stand before the Savior at the Judgement Day and expect Him to save us without us doing our part? Do we really expect Him to allow us into the celestial kingdom and to just save us? No, that is not how the Atonement works. It does not work without us having tried our best. Of course, our best may not be enough. In fact, it hardly ever is. But if we do our best and have faith in Him, He magnifies our efforts. The brother of Jared could not make the 16 stones shine, but he spent hours preparing them and then humbly took them to the Lord and basically said, “Here is my small effort; magnify it.” This the Lord did. [3] Elder David A. Bednar said, “The power of the Atonement makes repentance possible and quells the despair caused by sin; it also strengthens us to see, do, and become good in ways that we could never recognize or accomplish with our limited mortal capacity.

PART 1-Introduction I:1 A theoretical foundation such as the text is necessary as a background to make these exercises meaningful. Yet it is the exercises which will make the goal possible. An untrained mind can accomplish nothing. It is the purpose of these exercises to train the mind to think along the lines which the course sets forth. 2 The exercises are very simple. They do not require more than a few minutes, and it does not matter where or when you do them. They need no preparation. They are numbered, running from 1 to 365. The training period is one year. Do not undertake more than one exercise a day. 3 The purpose of these exercises is to train the mind to a different perception of everything in the world. The workbook is divided into two sections, the first dealing with the undoing of what you see now and the second with the restoration of sight. It is recommended that each exercise be repeated several times a day, preferably in a different place each time and, if possible, in every situation in which you spend any long period of time. The purpose is to train the mind to generalize the lessons, so that you will understand that each of them is as applicable to one situation as it is to another. 4 Unless specified to the contrary, the exercise should be practiced with the eyes open, since the aim is to learn how to see. The only rule that should be followed throughout is to practice the exercises with great specificity. Each one applies to every situation in which you find yourself and to everything you see in it. Each day’s exercises are planned around one central idea, the exercises themselves consisting of applying that idea to as many specifics as possible. Be sure that you do not decide that there are some things you see to which the idea for the day is inapplicable. The aim of the exercises will always be to increase the application of the idea to everything. This will not require effort. Only be sure that you make no exceptions in applying the idea. 5 Some of the ideas you will find hard to believe, and others will seem quite startling. It does not matter. You are merely asked to apply them to what you see. You are not asked to judge them nor even to believe them. You are asked only to use them. It is their use which will give them meaning to you and show you they are true. Remember only this—you need not believe them, you need not accept them, and you need not welcome them. Some of them you may actively resist. None of this will matter nor decrease their efficacy. But allow yourself to make no exceptions in applying the ideas the exercises contain. Whatever your reactions to the ideas may be, use them. Nothing more than this is required.   Lesson 1 - Nothing I see in this room [on this street, from this window, in this place] means anything. 1 Now look slowly around you, and practice applying this idea very specifically to whatever you see: 2 This table does not mean anything. This chair does not mean anything. This hand does not mean anything. This foot does not mean anything. This pen does not mean anything. 3 Then look farther away from your immediate area, and apply the idea to a wider range: 4 That door does not mean anything. That body does not mean anything. That lamp does not mean anything. That sign does not mean anything. That shadow does not mean anything. 5 Notice that these statements are not arranged in any order, and make no allowance for differences in the kinds of things to which they are applied. That is the purpose of the exercise. The statement is merely applied to anything you see. As you practice applying the idea for the day, use it totally indiscriminately. Do not attempt to apply it to everything you see, for these exercises should not become ritualistic. Only be sure that nothing you see is specifically excluded. One thing is like another as far as the application of the idea is concerned.

SOCIAL AND EMOTIONAL FUNCTIONING Another coexisting regulatory problem may be how the child feels about himself and relates to other people. • Poor adaptability: The child may resist meeting new people, trying new games or toys or tasting different foods. He may have difficulty making transitions from one situation to another. The child may seem stubborn and uncooperative when it is time to leave the house, come for dinner, get into or out of the bathtub, or change from a reading to a math activity. Minor changes in routine will readily upset this child who does not “go with the flow.” • Attachment problem: The child may have separation anxiety and be clingy and fearful when apart from one or two “significant olders.” Or, she may physically avoid her parents, teachers, and others in her circle. • Frustration: Struggling to accomplish tasks that peers do easily, the child may give up quickly. He may be a perfectionist and become upset when art projects, dramatic play, or homework assignments are not going as well as he expects. • Difficulty with friendships: The child may be hard to get along with and have problems making and keeping friends. Insisting on dictating all the rules and being the winner, the best, or the first, he may be a poor game-player. He may need to control his surrounding territory, be in the “driver’s seat,” and have trouble sharing toys. • Poor communication: The child may have difficulty verbally in the way she articulates her speech, “gets the words out,” and writes. She may have difficulty expressing her thoughts, feelings, and needs, not only through words but also nonverbally through gestures, body language, and facial expressions. • Other emotional problems: He may be inflexible, irrational, and overly sensitive to change, stress, and hurt feelings. Demanding and needy, he may seek attention in negative ways. He may be angry or panicky for no obvious reason. He may be unhappy, believing and saying that he is dumb, crazy, no good, a loser, and a failure. Low self-esteem is one of the most telling symptoms of Sensory Processing Disorder. • Academic problems: The child may have difficulty learning new skills and concepts. Although bright, the child may be perceived as an underachiever.

The story of the homework machine not only gives us insight into the way schoolwork has followed the same intensification trend as other forms of labor, it also shows us how children’s labor differs from waged work. The only compensation Danny gets for his extra effort and accomplishment is the nontransferable award from his teacher—one that costs only the price of a shiny sticker.

They are not born reasonable and unselfish; they are born unreasonable and selfish. They want what they want when they want it, and they will have a major fit if they don’t get it. Consequently, it is the parent’s job—and the teacher’s job—to help kids gradually learn frustration tolerance. In accomplishing this goal, adults need to be gentle, consistent, decisive, and calm.

These are things you’re not supposed to say on campuses now. But let’s be frank. To begin with, if colleges and universities around the country were in any way serious about policies to prevent sexual assaults, the path is obvious: don’t ban teacher-student romance, ban fraternities. And if we want to limit the potential for sexual favoritism—another rationale often proffered for the new policies—then let’s include the institutionalized sexual favoritism of spousal hiring, with trailing spouses getting ranks and perks based on whom they’re sleeping with rather than CVs alone, and brought in at salaries often dwarfing those of senior and more accomplished colleagues who didn’t have the foresight to couple more advantageously.

The practice of giving the A allows the teacher to line up with her students in their efforts to produce the outcome, rather than lining up with the standards against these students. In the first instance, the instructor and the student, or the manager and the employee, become a team for accomplishing the extraordinary; in the second, the disparity in power between them can become a distraction and an inhibitor, drawing energy away from productivity and development.

Teachers are discouraged because it is impossible for them to meet the demands being placed on them. They are asked to spend their days in the exhausting position of having to control and dominate children. They must herd, push, and pull them as one body through a set curriculum. Only those who have had to attempt this inhuman and unnatural endeavor could possibly appreciate the strain it places on the teacher who singlehandedly must accomplish it.

In the realm of school and activity-based accomplishments and achievements, it’s more loving and resilience-building to offer praise that is specific to the task accomplished. For example: (1) For a little kid—I like how you used all kinds of colors in that picture; (2) For an elementary schooler—I noticed how you pointed your toes throughout your whole ballet performance, just like your teacher asked; (3) For a middle schooler—You did a good job maneuvering the glue gun to make your school project. That can be so tricky; (4) For a high schooler—Your essay on Cyrano de Bergerac made such detailed references to Cyrano’s emotional turmoil. You really managed to get inside his head. Specific praise like this builds confidence because it shows we’ve paused for a moment to pay attention to what the kid has actually done.

goes like this: if a kid doesn’t study for a test and gets a D, snowplow parents might go talk to the teacher and explain that the kid had a playoff game the night before and was really tired and could he please retake the test? In this way, the parents pave the way for their kids, giving them a smooth ride. It would be better to let the kid suffer through the humiliation of the bad grade and learn that he can bounce back. He will need to work extra hard to pull up his grades after that bad test, and if he does so, he will have the pride of accomplishment and the security in knowing he can rebound from failure.

Linda was keen to try, but musicianship and songwriting did not come easily to her, and she quickly discovered that she could not count on master classes from her highly accomplished husband. “No, he is not a good teacher, Paul,” she said in a frank moment. “He has no patience what-so-ever with somebody who doesn’t know. He

the shift from role to soul. This phrase was coined by spiritual teacher Ram Dass, a Harvard psychologist who returned from India in the 1960s and became a renowned guide and bestselling author. He describes this shift in identity from the active roles that we have fulfilled during our lives to something deeper, something connected to a spiritual essence that has inherent value and does not depend on our productivity, accomplishments, or self-image. Ram Dass calls this spiritual essence loving awareness. Whether we call it soul, Spirit, Higher Self, or God, when we begin to identify with That, we begin to become who we really are. With this next stage of development, we can unearth the treasures of late life.

joined one institute in Patel Nagar to accomplish this goal; my English Teacher was strict, but she did not have much knowledge.

My children used to occasionally ask me to proofread English papers for them.  The difficulty, for me, was in just proofreading.  I could see all kinds of ways they could make the paper better.  But I didn’t volunteer my ideas, because I was afraid that then they would lose the self-confidence and sense of accomplishment they had gotten from writing the paper.  Better to let their teacher make the suggestions, if she was so inclined, since kids expect English teachers to make suggestions.  You need to keep your long-term goals firmly in mind.  Children who are enthusiastic about working will, sooner or later, do much better work than kids who just grind out assignments because someone is standing over them.

If a mark is required for a report card, let’s ask our students what they believe that grade should be, based on a detailed assessment by both student and teacher of all that was or was not accomplished during a grading period.

A few years after Shawn took the job with the cabinet company, he decided to go back to school to get his teaching degree. He wanted to do more good in the world. Sitting behind an accounting desk wouldn’t accomplish that. Now, he teaches high school math, a subject most teachers shrink from. He wanted to influence the lives of children, and he is. His students respect him and so do I.

Addison writes with the ease of a gentleman. His readers fancy that a wise and accomplished companion is talking to them; so that he insinuates his sentiments and taste into their minds by an imperceptible influence. Johnson writes like a teacher. He dictates to his readers as if from an academical chair. They attend with awe and admiration; and his precepts are impressed upon them by his commanding eloquence.

Sighing, I scooted down in the booth and pulled away my hand. “You can’t control everything. It’s like you’re a finished product and I’m a brand new idea. You’re making all the decisions about who I can be and what I can do, but I can’t make any decisions about who you are.” “Well, for one thing, I’m not eighteen. For another, you have control over how I feel and that’s still power. Finally, maybe you grew up with a boot on the back of your neck so you need all of this independence to feel like you’ve accomplished shit, but you need to get over that. I take care of the people I love. My money can make your life easier and that makes my life easier. I’m not molding you and I don’t think you need molding anyway. The only difference between us is that I know I’m a finished product and you think you still need to change. You don’t and working this weekend so you can buy new clothes you don’t need won’t make you better. It won’t make you stronger or smarter. It’ll wear you down and give you a false sense of accomplishment. In the long run, your grades will suffer and you’ll hate your job and school and, God forbid, me.” “I’ve dreamed of this life for a long time and I want it to be like my dream.” “Dream bigger, baby.” “You mean dream of you.” “A dream with me in it, yes, but I know you want to be a teacher. I see on your face what that means to you. I’m not saying give up everything for me and be my bitch. I’m saying live your dream along with being my bitch.” “Fuck you,” I hissed, grinning. Cooper shared my smile. “I have to protect you. I have to feel like I’m doing right by you because my heart hurts when you aren’t happy. The last day sucked worse than any time in my life. I just couldn’t give two shits about anything because I’d lost you.” “I don’t know. I still feel like I should work this weekend.” Cooper sighed for nearly a minute then shook his head. “Healthy relationships are about compromise. Don’t work this weekend and go to the fair with me and I’ll buy you new clothes. See, compromise?” “You get everything you want. How is that compromise?” “I’m buying you new clothes that I don’t think you need,” he said, grinning. “I’m wasting money on your delusion. You’re welcome.” Laughing, I finished my soda then stood up. “I’ll think about it.” “And say yes when I take you home later.

September 11 MISSIONARY WEAPONS “If I then, your Lord and Teacher, have washed your feet, you also ought to wash one another’s feet.” John 13:14     Ministering in Everyday Opportunities. Ministering in everyday opportunities that surround us does not mean that we select our own surroundings—it means being God’s very special choice to be available for use in any of the seemingly random surroundings which He has engineered for us. The very character we exhibit in our present surroundings is an indication of what we will be like in other surroundings.     The things Jesus did were the most menial of everyday tasks, and this is an indication that it takes all of God’s power in me to accomplish even the most common tasks in His way. Can I use a towel as He did? Towels, dishes, sandals, and all the other ordinary things in our lives reveal what we are made of more quickly than anything else. It takes God Almighty Incarnate in us to do the most menial duty as it ought to be done.     Jesus said, “I have given you an example, that you should do as I have done to you” (13:15). Notice the kind of people that God brings around you, and you will be humiliated once you realize that this is actually His way of revealing to you the kind of person you have been to Him. Now He says we should exhibit to those around us exactly what He has exhibited to us.     Do you find yourself responding by saying, “Oh, I will do all that once I’m out on the mission field”? Talking in this way is like trying to produce the weapons of war while in the trenches of the battlefield—you will be killed while trying to do it.     We have to go the “second mile” with God (see Matthew 5:41). Yet some of us become worn out in the first ten steps. Then we say, “Well, I’ll just wait until I get closer to the next big crisis in my life.” But if we do not steadily minister in everyday opportunities, we will do nothing when the crisis comes.

The student-teacher ratio at the Bahriji School was one to one. Most of the teachers were former Valets who returned after their University studies, to serve at the Bahriji School. Their strong affiliation with the Oasis inspired them to dedicate their careers to guiding E.R.O.S. juniors, assisting them in achieving the greatest success possible during their adolescent journeys to adulthood. Most of the school's teachers and professors were very accomplished, and of a high caliber. Their pedagogy was based on methods utilized in their own education. Personal grooming, health, diet and nutritional care were part of the curriculum. Just as the Valets were especially selected, our professors and teachers were carefully chosen. They were well groomed, and most had great personal flair, panache and style. Each was incredibly distinguished in his or her own way, possessing confidence and individualism. They were charming ladies and gentlemen.