Byproduct Quotes

Happiness is not a goal...it's a by-product of a life well lived.

Don't aim at success. The more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side effect of one's personal dedication to a cause greater than oneself or as the by-product of one's surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it. I want you to listen to what your conscience commands you to do and go on to carry it out to the best of your knowledge. Then you will live to see that in the long-run—in the long-run, I say!—success will follow you precisely because you had forgotten to think about it

Happiness is not achieved by the conscious pursuit of happiness; it is generally the by-product of other activities.

I'm a toxic waste byproduct of God's creation.

Happiness is a byproduct of function, purpose, and conflict; those who seek happiness for itself seek victory without war.

Pain is a byproduct of life. That’s the truth. Life sometimes sucks. That’s true for everyone. But if you don’t face the pain and the suck, you don’t ever get the other things either. Laughter. Joy. Love. Pain passes, but those things are worth fighting for. Worth dying for.

When I think of you and me and what we shared, I know it would be easy for others to dismiss our time together as simply a by-product of the days and nights we spent by the sea, a "fling" that, in the long run, would mean absolutely nothing. Thats why I don't tell people about us. They wouldn't understand, and I don't feel the need to explain, simply becasue I know in my heart how real it was... how real this is. When I think of you I cant help smiling, knowing that you've completed me somehow. I love you, not just for now, but for always, and I dream of the day that you'll take me in your arms again

I did not know that my entire personality, my entire being, could be discarded as the byproduct of my anatomy. What if I really am just someone with a large prefrontal cortex...and nothing more?

Never try to be better than someone else. Learn from others, and try to be the best you can be. Success is the by-product of that preparation.

She thought she was only seeing him because she wanted to see him... It's a by-product of very dramatic kissing.

Ironically enough, in the same way that fear brings to pass what one is afraid of, likewise a forced intention makes impossible what one forcibly wishes... Pleasure is, and must remain, a side-effect or by-product, and is destroyed and spoiled to the degree to which it is made a goal in itself.

Freedom is sloppy. But since tyranny's the only guaranteed byproduct of those who insist on a perfect world, freedom will have to do.

We're consumers. We are by-products of a lifestyle obsession. Murder, crime, poverty, these things don't concern me. What concerns me are celebrity magazines, television with 500 channels, some guy's name on my underwear. Rogaine, Viagra, Olestra...

For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one's personal dedication to a cause greater than oneself or as the by-product of one's surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it.

Love is not a relationship, love is a state of being; it has nothing to do with anybody else. One is not "in love", one is love. And of course when one is love, one is in love – but that is an outcome, a by-product, that is not the source. The source is that one is love.

Madness is too glamorous a term to convey what happens to most people who are losing their minds. That word is too exciting, too literary, too interesting in its connotations, to convey the boredom, the slowness, the dreariness, the dampness of depression…depression is pure dullness, tedium straight up. Depression is, especially these days, an overused term to be sure, but never one associated with anything wild, anything about dancing all night with a lampshade on your head and then going home and killing yourself…The word madness allows its users to celebrate the pain of its sufferers, to forget that underneath all the acting-out and quests for fabulousness and fine poetry, there is a person in huge amounts of dull, ugly agony...Remember that when you’re at the point at which you’re doing something as desperate and violent as sticking your head in an oven, it is only because the life that preceded this act felt even worse. Think about living in depression from moment to moment, and know it is not worth any of the great art that comes as its by-product.

It’s not ‘natural’ to speak well, eloquently, in an interesting articulate way. People living in groups, families, communes say little—have few verbal means. Eloquence—thinking in words—is a byproduct of solitude, deracination, a heightened painful individuality.

And as humans, we’re by-products of our upbringings, victims of our lackluster educational systems, and choosers of our behaviors. In short, the reduction of women to something less than men, and the elevation of men to something more than women, is not biological: it’s cultural. And it starts with two words: pink and blue. Everything skyrockets out of control from there.” Speaking

In my multifold years of life, I have learned that most people get along as best they can. They don’t intend to hurt anyone. It is merely a terrible by-product of surviving.

The professional has learned that success, like happiness, comes as a by-product of work. The professional concentrates on the work and allows rewards to come or not come, whatever they like.

[Happiness is] a ghost, it’s a shadow. You can’t really chase it. It’s a by-product, a very pleasant side effect to a life lived well.

Happiness is always a by-product. It is probably a matter of temperament, and for anything I know it may be glandular. But it is not something that can be demanded from life, and if you are not happy you had better stop worrying about it and see what treasures you can pluck from your own brand of unhappiness.

Neurosis is the natural by-product of pain avoidance.

The time of getting fame for your name on its own is over. Artwork that is only about wanting to be famous will never make you famous. Any fame is a by-product of making something that means something. You don't go to a restaurant and order a meal because you want to have a shit.

Death is only a byproduct of terrorism.

When a sentence is made stronger, it usually becomes shorter. Thus, brevity is a by-product of vigor.

You can't go around making plans that have you getting killed as a by-product. Eventually one of them is going to work.

When the capital development of a country becomes a by-product of the activities of a casino, the job is likely to be ill-done

Peace is a fruit of the Spirit, not the byproduct of accumulated wealth.

Youth and beauty are not accomplishments. They're the temporary happy byproducts of time and/or DNA. Don't hold your breath for either.

I did stand-up comedy for 18 years. Ten of those years were spent learning, four years were spent refining, and four years were spent in wild success. I was seeking comic originality, and fame fell on me as a byproduct. The course was more plodding than heroic.

Plot is a by-product of Character.

Hurting people, really, deeply hurting them - that isn't something you do on purpose. It's just a by-product of living.

Weight (too much or too little) is a by-product. Weight is what happens when you use food to flatten your life. Even with aching joints, it's not about food. Even with arthritis, diabetes, high blood pressure. It's about your desire to flatten your life. It's about the fact that you've given up without saying so. It's about your belief that it's not possible to live any other way -- and you're using food to act that out without ever having to admit it. (p. 53)

Simplicity is not the goal. It is the by-product of a good idea and modest expectations.

Many growth-minded people didn’t even plan to go to the top. They got there as a result of doing what they love. It’s ironic: The top is where the fixed-mindset people hunger to be, but it’s where many growth-minded people arrive as a by-product of their enthusiasm for what they do.

She thought she kept seeing him because she wanted to see him," Macey explained. "Ooooh," Bex and Liz sighed together. "It's a by-product of very dramatic kissing," Macey went on like a doctor identifying a common side effect.

Happiness is like coke — something you get as a by-product in the process of making something else.

Learning was a by-product of her search for pleasure

Religion is a by-product of fear. For much of human history it may have been a necessary evil, but why was it more evil than necessary? Isn’t killing people in the name of god a pretty good definition of insanity?

You seduced a young woman in order to be able to finish your talks with her. You could not do that without living with her. You could not live with her without seducing her; but that was the by-product. The point is that you can't otherwise talk. You can't finish talks at street corners; in museums; even in drawing-rooms. You mayn't be in the mood when she is in the mood – for the intimate conversation that means the final communion of your souls. You have to wait together – for a week, for a year, for a lifetime, before the final intimate conversation may be attained...and exhausted. So that... That in effect was love.

Every second of every day we are entering a new universe. And we spend so much time wishing our lives were different, comparing ourselves to other people and to other versions of ourselves, when really most lives contain degrees of good and degrees of bad. [...] There are patterns of life... Rhythms. It is so easy, while trapped in just the one life, to imagine that times of sadness or tragedy or failure or fear are a result of the particular existence. That it is a by-product of living a certain way, rather than simply living. I mean, it would have made things a lot easier if we understood there was no way of living that can immunise you against sadness. And that sadness is intrinsically part of the fabric of happiness. You can't have one without the other. Of course, they come in different degrees and quantities. But there is no life where you can be in a state of sheer happiness for ever. And imagining there is just breeds more unhappiness in the life you're in.

Supposing there was no intelligence behind the universe, no creative mind. In that case, nobody designed my brain for the purpose of thinking. It is merely that when the atoms inside my skull happen, for physical or chemical reasons, to arrange themselves in a certain way, this gives me, as a by-product, the sensation I call thought. But, if so, how can I trust my own thinking to be true? It's like upsetting a milk jug and hoping that the way it splashes itself will give you a map of London. But if I can't trust my own thinking, of course I can't trust the arguments leading to Atheism, and therefore have no reason to be an Atheist, or anything else. Unless I believe in God, I cannot believe in thought: so I can never use thought to disbelieve in God.

War: A by-product of the arts of peace.

But the poor person does not exist as an inescapable fact of destiny. His or her existence is not politically neutral, and it is not ethically innocent. The poor are a by-product of the system in which we live and for which we are responsible. They are marginalized by our social and cultural world. They are the oppressed, exploited proletariat, robbed of the fruit of their labor and despoiled of their humanity. Hence the poverty of the poor is not a call to generous relief action, but a demand that we go and build a different social order.

Men wanted me. They all did, however briefly, but none of them wanted to keep me. That's what I needed. I needed to be owned, loved. BUT NOT BY A MAN. I knew then that I never needed to be kept by a man. What I needed was to love myself, to want to keep myself around. And in that revelation, I knew that if I wanted to keep myself, that a man wanting to keep me would just be a by-product.

There is no reason to assume that the universe has the slightest interest in intelligence—or even in life. Both may be random accidental by-products of its operations like the beautiful patterns on a butterfly's wings. The insect would fly just as well without them.

Wisdom is not the same as information; it's something entirely different. It's often mistaken as good advise, but wisdom cannot be imparted to someone. Wisdom can only be earned; it's a by-product of experience, not necessarily knowledge.

But I often think we talk way too much in this society, that we consider verbalization a panacea that it very often is not, and that we turn a blind eye to the sort of morbid self-absorption that becomes a predictable by-product of it.

Scientists are actually preoccupied with accomplishment. So they are focused on whether they can do something. They never stop to ask if they should do something. They conveniently define such considerations as pointless. If they don’t do it, someone else will. Discovery, they believe, is inevitable. So they just try to do it first. That’s the game in science. Even pure scientific discovery is an aggressive, penetrative act. It takes big equipment, and it literally changes the world afterward. Particle accelerators scar the land, and leave radioactive byproducts. Astronauts leave trash on the moon. There is always some proof that scientists were there, making their discoveries. Discovery is always a rape of the natural world. Always.

Forget about the scant hours in her brief life when Sylvia Plath was able to produce the works in Ariel. Forget about that tiny bit of time and just remember the days that spanned into years when she could not move, couldn’t think straight, could only lie in wait in a hospital bed, hoping for the relief that electroconvulsive therapy would bring. Don’t think of the striking on-screen picture, the mental movie you create of the pretty young woman being wheeled on the gurney to get her shock treatments, and don’t think of the psychedelic, photonegative image of this sane woman at the moment she receives that bolt of electricity. Think, instead, of the girl herself, of the way she must have felt right then, of the way no amount of great poetry and fascination and fame could make the pain she felt at that moment worth suffering. Remember that when you’re at the point at which you’re doing something as desperate and violent as sticking your head in an oven, it is only because the life that preceded this act felt worse. Think about living in depression from moment to moment, and know it is not worth any of the great art that comes a its by-product.

Pleasure is, and must remain, a side effect or by-product, and is destroyed and spoiled to the degree to which it is made a goal in itself.

An odd by-product of my loss is that I’m aware of being an embarrassment to everyone I meet. At work, at the club, in the street, I see people, as they approach me, trying to make up their minds whether they’ll ‘say something about it’ or not. I hate it if they do, and if they don’t. Some funk it altogether. R. has been avoiding me for a week. I like best the well brought-up young men, almost boys, who walk up to me as if I were a dentist, turn very red, get it over, and then edge away to the bar as quickly as they decently can. Perhaps the bereaved ought to be isolated in special settlements like lepers.

For the first time in his life, he stopped worrying about results, and as a consequence the terms “success” and “failure” had suddenly lost their meaning for him. The true purpose of art was not to create beautiful objects, he discovered. It was a method of understanding, a way of penetrating the world and finding one’s place in it, and whatever aesthetic qualities an individual canvas might have were almost an incidental by-product of the effort to engage oneself in this struggle, to enter into the thick of things.

...when a sentence is made stronger, it usually becomes shorter. Thus, brevity is a by-product of vigor.

The universe is a pointless, self running machine, and we are insignificant by-products, whom death will tuck back into oblivion, with or without holy fanfare.

Happy people learn that happiness, like sweat, is a by-product of activity. You can only achieve happiness if you are too busy living your life to notice whether you are happy or not.

I believe until fairly recently our destructions of nature were more or less unwitting -- the by-products, so to speak, of our ignorance or weakness or depravity. It is our present principled and elaborately rationalized rape and plunder of the natural world that is a new thing under the sun.

Eventually, it boils down to two choices – do I wish to experience this physical reality primarily through joy or do I want to experience it through suffering? That’s all there is to it. And since each person eventually works their way toward the realization that conscious expansion can happen through joy rather than suffering – enlightenment is a natural byproduct.

There are patterns to life . . . Rhythms. It is so easy, while trapped in just the one life, to imagine that times of sadness or tragedy or failure or fear are a result of that particular existence. That it is a by-product of living a certain way, rather than simply living. I mean, it would have made things a lot easier if we understood there was no way of living that can immunise you against sadness. And that sadness is intrinsically part of the fabric of happiness. You can’t have one without the other. Of course, they come in different degrees and quantities. But there is no life where you can be in a state of sheer happiness for ever. And imagining there is just breeds more unhappiness in the life you’re in.

It seems to me immensely unlikely that mind is a mere by-product of matter. For if my mental processes are determined wholly by the motions of atoms in my brain I have no reason to suppose that my beliefs are true. They may be sound chemically, but that does not make them sound logically. And hence I have no reason for supposing my brain to be composed of atoms.

The more time, toil, and sacrifice spent by a population in producing medicine as a commodity, the larger will be the by-product, namely, the fallacy that society has a supply of health locked away which can be mined and marketed.

Don't aim at success-the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one's dedication to a cause greater than oneself or as the by-product of one's surrender to a person other than oneself.

Healing isn’t just about pain. It’s about learning to love yourself. As you move from feeling like a victim to being a proud survivor, you will have glimmers of hope, pride and satisfaction. Those are natural by-products of healing.

The idea of equality is a by-product of the sentiment of envy. Since it must always prove beyond human ower to raise the inferior mass to a superior stratum, apostles of equality must ever be inferiors seeking to reduce their betters to their level. It follows that a nation that once admits this doctrine of equality will be dragged by it to the level, moral, intelletual and political, of its most worthless class.

Our culture, self-toxified by the poisonous by-products of technology and egocentric ideology, is the unhappy inheritor of the dominator attitude that alteration of consciousness by the use of plants or substances is somehow wrong, onanistic, and perversely antisocial. I will argue that suppression of shamanic gnosis, with its reliance and insistence on ecstatic dissolution of the ego, has robbed us of life’s meaning and made us enemies of the planet, of ourselves, and our grandchildren. We are killing the planet in order to keep intact the wrongheaded assumptions of the ego-dominator cultural style.

All these beefy Caucasians with guns. Get enough of them together,looking for the America they always believed they'd grow up in, and they glom together like overcooked rice, form integral, starchy little units. With their power tools, portable generators, weapons, four-wheel-drive vehicles, and personal computers, they are like beavers hyped up on crystal meth, manic engineers without a blueprint, chewing through the wilderness, building things and abandoning them, altering the flow of mighty rivers and then moving on because the place ain't what it used to be. The byproduct of the lifestyle is polluted rivers, greenhouse effect, spouse abuse, televangelists, and serial killers. But as long as you have that four-wheel-drive vehicle and can keep driving north, you can sustain it, keep moving just quickly enough to stay one step ahead of your own waste stream. In twenty years, ten million white people will converge on the north pole and park their bagos there. The low-grade waste heat of their thermodynamically intense lifestyle will turn the crystalline icescape pliable and treacherous. It will melt a hole through the polar icecap, and all that metal will sink to the bottom, sucking the biomass down with it.

We have come to think that duty should come first. I disagree. Duty should be a by-product. Writing, the creative effort, the use of the imagination, should come first – at least, for some part of every day of your life. It is a wonderful blessing if you use it. You will become happier, more enlightened, alive, impassioned, light-hearted and generous to everybody else. Even your health will improve. Colds will disappear and all the other ailments of discouragement and boredom.

Along the way, my Heavenly Father has taught me that the fruit of the Spirit - love, joy, peace, patience, kindness, gentleness, goodness, faithfulness and self-control - is really just a byproduct of spending time with the Lord. It results from dwelling in His Word and listening for His voice. As much as we might try, we can't go out and manufacture peace. We can't conjure joy or whip up faithfulness in the microwave. Those things come to us only as we receive God's love, focus on bringing Him glory, stick close to Him, and live out the greatest commandment: loving God with everything we have and loving others in His name.

Woman's sexual problems are, in this sense, by-products of the suppression of her basic need to grow and fulfill her potentialities as a human being, potentialities which the mystique of feminine fulfillment ignores.

The concept of progress, i.e., an improvement or completion (in modern jargon, a rationalization) became dominant in the eighteenth century, in an age of humanitarian-moral belief. Accordingly, progress meant above all progress in culture, self-determination, and education: moral perfection. In an age of economic or technical thinking, it is self-evident that progress is economic or technical progress. To the extent that anyone is still interested in humanitarian-moral progress, it appears as a byproduct of economic progress. If a domain of thought becomes central, then the problems of other domains are solved in terms of the central domain - they are considered secondary problems, whose solution follows as a matter of course only if the problems of the central domain are solved.

The goal here is to create a situation you no longer have to escape, or a life you don’t have to numb. The achievement of sobriety is not the point; it’s a by-product of the work. The work is the point. Addiction is the hook that gets you in the door, and quitting is the catalyst to heal deeper wounds.

what we call expertise is really just “vast amounts of knowledge, pattern-based retrieval, and planning mechanisms acquired over many years of experience in the associated domain.” In other words, a great memory isn’t just a by-product of expertise; it is the essence of expertise.

There was a period when the capitalist system increased the well-being of significant numbers of people as a by-product of seeking out profits for a few, but today the quests for profits comes into sharp conflict with people’s demands that their material and social needs should be fulfilled.

Its best to turn to no one, to seek to please no one, as if there were only oneself in the world. The pleasure of others is a by-product after all, and if ever the whispering voices are allowed to crowd out the one voice, the result is this...a sort of high-pitched silliness, a terrible silliness.

What an immature, self-destructive, antiquated mischief is man! How obscure and gross his prancing and chattering on his little stage of evolution! How loathsome and beyond words boring all the thoughts and self-approval of his biological by-product! this half-formed, ill-conditioned body! this erratic, maladjusted mechanism of his soul: on one side the harmonious instincts and balanced responses of the animal, on the other the inflexible purpose of the engine, and between them man, equally alien from the being of Nature and the doing of the machine, the vile becoming!

In the spring of 2009, I was the 217th person ever to be diagnosed with anti-NMDA-receptor autoimmune encephalitis. Just a year later, that figure had doubled. Now the number is in the thousands. Yet Dr. Bailey, considered one of the best neurologists in the country, had never heard of it. When we live in a time when the rate of misdiagnoses has shown no improvement since the 1930s, the lesson here is that it’s important to always get a second opinion. While he may be an excellent doctor in many respects, Dr. Bailey is also, in some ways, a perfect example of what is wrong with medicine. I was just a number to him (and if he saw thirty-five patients a day, as he told me, that means I was one of a very large number). He is a by-product of a defective system that forces neurologists to spend five minutes with X number of patients a day to maintain their bottom line. It’s a bad system. Dr. Bailey is not the exception to the rule. He is the rule.

Perhaps the most dangerous by-product of the Age of Intellect is the unconscious growth of the idea that the human brain can solve the problems of the world. Even on the low level of practical affairs this is patently untrue. Any small human activity, the local bowls club or the ladies’ luncheon club, requires for its survival a measure of self-sacrifice and service on the part of the members. In a wider national sphere, the survival of the nation depends basically on the loyalty and self‑sacrifice of the citizens. The impression that the situation can be saved by mental cleverness, without unselfishness or human self-dedication, can only lead to collapse.

Don't aim at success - the more you aim at it and make it a target, the more you are going to miss it. For success, like happiness, cannot be pursued; it must ensue, and it only does so as the unintended side-effect of one's dedication to a cause greater than oneself or as the by-product of one's surrender to a person other than oneself. Happiness must happen, and the same holds for success: you have to let it happen by not caring about it.

In this thinking, the mind’s conscious, decision-making “will” is actually a by-product of whatever the unconscious brain has already decided to do. Free will is a retrospective illusion, however convincing, and we feel “urges” to do only what we’re going to do anyway. Pride alone makes us insist otherwise.

But since death is inevitable we don’t have to deal with it (it’ll deal with us when it decides to). What we do have to deal with is the psychic, physical, and fusion diseases wrought during our so-called lives as byproducts of the elemental clash. In other words we’re all terminally psychotic and no doctor, hospital, pill, needle, book or guru holds the cure. Because the disease is called life and there is no cure for that but death and death’s just part of the set-up designed to keep you terrified and thus in bondage from the cradle to the crypt so ha ha the joke’s on you except there’s no punchline and the comedian forgot you ever existed as even a comma.

If I take a lamp and shine it toward the wall, a bright spot will appear on the wall. The lamp is our search for truth... for understanding. Too often, we assume that the light on the wall is God, but the light is not the goal of the search, it is the result of the search. The more intense the search, the brighter the light on the wall. The brighter the light on the wall, the greater the sense of revelation upon seeing it. Similarly, someone who does not search - who does not bring a lantern - sees nothing. What we perceive as God is the by-product of our search for God. It may simply be an appreciation of the light... pure and unblemished... not understanding that it comes from us. Sometimes we stand in front of the light and assume that we are the center of the universe - God looks astonishingly like we do - or we turn to look at our shadow and assume that all is darkness. If we allow ourselves to get in the way, we defeat the purpose, which is to use the light of our search to illuminate the wall in all its beauty and in all its flaws; and in so doing, better understand the world around us.

Ideas, of course, have a place in fiction, and any writer of fiction needs a mind. But ideas are not the best subject matter for fiction. They do not dramatize well. They are, rather, a by-product, something the reader himself is led to formulate after watching the story unfold. The ideas, the generalizations, ought to be implicit in the selection and arrangement of the people and places and actions. They ought to haunt a piece of fiction as a ghost flits past an attic window after dark.

She knew it was wrong. her life didn't allow for that kind of desire; society didn't condone it, either. She could try to dismiss her feelings as temporary, a by-product of other factors in her life. But she knew that wasn't true. Dawson wasn't some stranger that she happened to rendezvous with; he was he first and only true love, the most enduring of all.

If the solar system was brought about by an accidental collision, then the appearance of organic life on this planet was also an accident, and the whole evolution of Man was an accident too. If so, then all our present thoughts are mere accidents--the accidental by-product of the movement of atoms. And this holds for the thoughts of the materialists and astronomers as well as for anyone else's. But if their thoughts--i.e. of materialism and astronomy--are merely accidental by-products, why should we believe them to be true? I see no reason for believing that one accident should be able to give me a correct account of all the other accidents. It's like expecting that the accidental shape taken by the splash when you upset a milkjug should give you a correct account of how the jug was made and why it was upset.

I'll tell you the problem with engineers and scientists. Scientists have an elaborate line of bullshit about how they are seeking to know the truth about nature. Which is true, but that's not what drives them. Nobody is driven by abstractions like 'seeking truth.' Scientists are actually preoccupied with accomplishment. So they are focused on whether they can do something. They never stop to ask if they should do something. They conveniently define such considerations as pointless. If they don't do it, someone else will. Discovery, they believe, is inevitable. So they just try to do it first. That's the game in science. Even pure scientific discovery is an aggressive, penetrative act. It takes big equipment, and it literally changes the world afterward. Particle accelerators scar the land, and leave radioactive byproducts. Astronauts leave trash on the moon. There is always some proof that scientists were there, making their discoveries. Discovery is always a rape of the natural world. Always. The scientists want it that way. They have to stick their instruments in. They have to leave their mark. They can't just watch. They can't just appreciate. They can't just fit into the natural order. They have to make something unnatural happen. That is the scientist's job, and now we have whole societies that try to be scientific." - Ian Malcolm

Imagine that you're an intelligent extraterrestrial, concerned only with verifiable truths. You discover a species that has divided itself into thousands - no, by now millions - of tribal groups holding an incredible variety of beliefs about the origin of the universe and the way to behave in it. Although many of them have ideas in common, even when there's 99% overlap, the remaining one percent's enough to set them killing and torturing each other, over trivial points of doctrine, utterly meaningless to outsiders. "How to account for such irrational behavior? (...) religion was the by-product of fear - a reaction to a mysterious and often hostile universe. For much of human prehistory, it may have been a necessary evil - but why was it so much more evil than necessary - and why did it survive when it was no longer necessary?

The most effective alternative process [to punishment] is probably extinction. This takes time but is much more rapid than allowing the response to be forgotten. The technique seems to be relatively free of objectionable by-products. We recommend it, for example when we suggest that a parent 'pay no attention' to objectionable behavior on the part of his child. If the child's behavior is strong only because it has been reinforced by 'getting a rise out of' the parent, it will disappear when this consequence is no longer forthcoming. (p. 192)

Habits are undeniably useful tools, relieving us of the need to run a complex mental operation every time we’re confronted with a new task or situation. Yet they also relieve us of the need to stay awake to the world: to attend, feel, think, and then act in a deliberate manner. (That is, from freedom rather than compulsion.) If you need to be reminded how completely mental habit blinds us to experience, just take a trip to an unfamiliar country. Suddenly you wake up! And the algorithms of everyday life all but start over, as if from scratch. This is why the various travel metaphors for the psychedelic experience are so apt. The efficiencies of the adult mind, useful as they are, blind us to the present moment. We’re constantly jumping ahead to the next thing. We approach experience much as an artificial intelligence (AI) program does, with our brains continually translating the data of the present into the terms of the past, reaching back in time for the relevant experience, and then using that to make its best guess as to how to predict and navigate the future. One of the things that commends travel, art, nature, work, and certain drugs to us is the way these experiences, at their best, block every mental path forward and back, immersing us in the flow of a present that is literally wonderful—wonder being the by-product of precisely the kind of unencumbered first sight, or virginal noticing, to which the adult brain has closed itself. (It’s so inefficient!) Alas, most of the time I inhabit a near-future tense, my psychic thermostat set to a low simmer of anticipation and, too often, worry. The good thing is I’m seldom surprised. The bad thing is I’m seldom surprised.

I have observed that when any of us embarks on the pursuit of happiness for ourselves, it eludes us. Often I've asked myself why. It must be because happiness comes to us only as a dividend. When we become absorbed in something demanding and worthwhile above and beyond ourselves, happiness seems to be there as a by-product of the self-giving. That should not be a startling truth, yet I'm surprised by how few people understand and accept it. Have we made a god of happiness?..."You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide." John 15:16 RSV....Somehow that passage was like light penetrating their darkness: much of their unhappiness, they realized, was caused by self-centeredness.

A society that puts equality—in the sense of equality of outcome—ahead of freedom will end up with neither equality nor freedom. The use of force to achieve equality will destroy freedom, and the force, introduced for good purposes, will end up in the hands of people who use it to promote their own interests. On the other hand, a society that puts freedom first will, as a happy by-product, end up with both greater freedom and greater equality. Though a by-product of freedom, greater equality is not an accident. A free society releases the energies and abilities of people to pursue their own objectives. It prevents some people from arbitrarily suppressing others. It does not prevent some people from achieving positions of privilege, but so long as freedom is maintained, it prevents those positions of privilege from becoming institutionalized; they are subject to continued attack by other able, ambitious people. Freedom means diversity but also mobility. It preserves the opportunity for today's disadvantaged to become tomorrow's privileged and, in the process, enables almost everyone, from top to bottom, to enjoy a fuller and richer life.

But it is not emancipation that the great majority seeks. When pressed, most men will admit that it takes but little to be happy. (Not that they practice this wisdom!) Man craves happiness here on earth, not fulfillment, not emancipation. Are they utterly deluded, then, in seeking happiness? No, happiness is desirable, but it is a by-product, the result of a way of life, not a goal which is forever beyond one's grasp. Happiness is achieved en route. And if it be ephemeral, as most men believe, it can also give way, not to anxiety of despair, but to a joyousness which is serene and lasting. To make happiness the goal is to kill it in advance. If one must have a goal, which is questionable, why not self-realization? The unique and healing quality in this attitude toward life is that in the process goal and seeker become one.

The quest of the Inner Ring will break your hearts unless you break it. But if you break it, a surprising result will follow. If in your working hours you make the work your end, you will presently find yourself all unawares inside the only circle in your profession that really matters. You will be one of the sound craftsmen, and other sound craftsmen will know it. This group of craftsmen will by no means coincide with the Inner Ring or the Important People or the People in the Know. It will not shape that professional policy or work up that professional influence which fights for the profession as a whole against the public: nor will it lead to those periodic scandals and crises which the Inner Ring produces. But it will do those things which that profession exists to do and will in the long run be responsible for all the respect which that profession in fact enjoys and which the speeches and advertisements cannot maintain. And if in your spare time you consort simply with the people you like, you will again find that you have come unawares to a real inside: that you are indeed snug and safe at the center of something which, seen from without, would look exactly like an Inner Ring. But the difference is that its secrecy is accidental, and its exclusiveness a by-product, and no one was led thither by the lure of the esoteric: for it is only four or five people who like one another meeting to do things that they like. This is friendship. Aristotle placed it among the virtues. It causes perhaps half of all the happiness in the world, and no Inner Ring can ever have it.

We should remember that even Nature's inadvertence has its own charm, its own attractiveness. The way loaves of bread split open on top in the oven; the ridges are just by-products of the baking, and yet pleasing, somehow: they rouse our appetite without our knowing why. Or how ripe figs begin to burst. And olives on the point of falling: the shadow of decay gives them a peculiar beauty. Stalks of wheat bending under their own weight. The furrowed brow of the lion. Flecks of foam on the boar's mouth. And other things. If you look at them in isolation there's nothing beautiful about them, and yet by supplementing nature they enrich it and draw us in. And anyone with a feeling for nature—a deeper sensitivity—will find it all gives pleasure. Even what seems inadvertent. He'll find the jaws of live animals as beautiful as painted ones or sculptures. He'll look calmly at the distinct beauty of old age in men, women, and at the loveliness of children. And other things like that will call out to him constantly—things unnoticed by others. Things seen only by those at home with Nature and its works.

As I developed as a CEO, I found two key techniques to be useful in minimizing politics. 1. Hire people with the right kind of ambition. The cases that I described above might involve people who are ambitious but not necessarily inherently political. All cases are not like this. The surest way to turn your company into the political equivalent of the U.S. Senate is to hire people with the wrong kind of ambition. As defined by Andy Grove, the right kind of ambition is ambition for the company’s success with the executive’s own success only coming as a by-product of the company’s victory. The wrong kind of ambition is ambition for the executive’s personal success regardless of the company’s outcome. 2. Build strict processes for potentially political issues and do not deviate. Certain activities attract political behavior. These activities include:   Performance evaluation and compensation   Organizational design and territory   Promotions Let’s examine each case and how you might build and execute a process that insulates the company from bad behavior and politically motivated outcomes.

To begin with, there is the frightful debauchery of taste that has already been effected by a century of mechanisation. This is almost too obvious and too generally admitted to need pointing out. But as a single instance, take taste in its narrowest sense - the taste for decent food. In the highly mechanical countries, thanks to tinned food, cold storage, synthetic flavouring matters, etc., the palate it almost a dead organ. As you can see by looking at any greengrocer’s shop, what the majority of English people mean by an apple is a lump of highly-coloured cotton wool from America or Australia; they will devour these things, apparently with pleasure, and let the English apples rot under the trees. It is the shiny, standardized, machine-made look of the American apple that appeals to them; the superior taste of the English apple is something they simply do not notice. Or look at the factory-made, foil wrapped cheeses and ‘blended’ butter in an grocer’s; look at the hideous rows of tins which usurp more and more of the space in any food-shop, even a dairy; look at a sixpenny Swiss roll or a twopenny ice-cream; look at the filthy chemical by-product that people will pour down their throats under the name of beer. Wherever you look you will see some slick machine-made article triumphing over the old-fashioned article that still tastes of something other than sawdust. And what applies to food applies also to furniture, houses, clothes, books, amusements and everything else that makes up our environment. These are now millions of people, and they are increasing every year, to whom the blaring of a radio is not only a more acceptable but a more normal background to their thoughts than the lowing of cattle or the song of birds. The mechanisation of the world could never proceed very far while taste, even the taste-buds of the tongue, remained uncorrupted, because in that case most of the products of the machine would be simply unwanted. In a healthy world there would be no demand for tinned food, aspirins, gramophones, gas-pipe chairs, machine guns, daily newspapers, telephones, motor-cars, etc. etc.; and on the other hand there would be a constant demand for the things the machine cannot produce. But meanwhile the machine is here, and its corrupting effects are almost irresistible. One inveighs against it, but one goes on using it. Even a bare-arse savage, given the change, will learn the vices of civilisation within a few months. Mechanisation leads to the decay of taste, the decay of taste leads to demand for machine-made articles and hence to more mechanisation, and so a vicious circle is established.

It is very easy to grow tired at collecting; the period of a low tide is about all men can endure. At first the rocks are bright and every moving animal makes his mark on the attention. The picture is wide and colored and beautiful. But after an hour and a half the attention centers weary, the color fades, and the field is likely to narrow to an individual animal. Here one may observe his own world narrowed down until interest and, with it, observation, flicker and go out. And what if with age this weariness becomes permanent and observation dim out and not recover? Can this be what happens to so many men of science? Enthusiasm, interest, sharpness, dulled with a weariness until finally they retire into easy didacticism? With this weariness, this stultification of attention centers, perhaps there comes the pained and sad memory of what the old excitement was like, and regret might turn to envy of the men who still have it. Then out of the shell of didacticism, such a used-up man might attack the unwearied, and he would have in his hands proper weapons of attack. It does seem certain that to a wearied man an error in a mass of correct data wipes out all the correctness and is a focus for attack; whereas the unwearied man, in his energy and receptivity, might consider the little dross of error a by-product of his effort. These two may balance and produce a purer thing than either in the end. These two may be the stresses which hold up the structure, but it is a sad thing to see the interest in interested men thin out and weaken and die. We have known so many professors who once carried their listeners high on their single enthusiasm, and have seen these same men finally settle back comfortably into lectures prepared years before and never vary them again. Perhaps this is the same narrowing we observe in relation to ourselves and the tide pool—a man looking at reality brings his own limitations to the world. If he has strength and energy of mind the tide pool stretches both ways, digs back to electrons and leaps space into the universe and fights out of the moment into non-conceptual time. Then ecology has a synonym which is ALL.

...The spiritual Oriental teachers say a person has three forms of mind,'' Beatrice was explaining to him once, while they were on break between one lesson and another at university, ''which are the dense mind, the subtle level and the ultra-subtle mind. Primary Consciousness, or the dense mind, is that existential, Sartrean mind which is related to our senses and so it is guided directly by human primitive instincts; in Sanskrit, this is referred to as ālaya-vijñāna which is directly tied to the brain. The subtle mind comes into effect when we begin to be aware of our true nature or that which in Sanskrit is called Ātman or self-existent essence that eventually leads us to the spiritual dimension. Ultimately there is the Consciousness-Only or the Vijñapti-Mātra, an ultra-subtle mind which goes beyond what the other two levels of mind can fabricate, precisely because this particular mind is not a by-product of the human brain but a part of the Cosmic Consciousness of the Absolute, known in Sanskrit as Tathāgatagarbha, and it is at this profound level of Consciousness that we are able to achieve access to the Divine Wisdom and become one with it in an Enlightened State.'' ''This spiritual subject really fascinates me,'' the Professor would declare, amazed at the extraordinary knowledge that Beatrice possessed.'' ''In other words, a human being recognises itself from its eternal essence and not from its existence,'' Beatrice replied, smiling, as she gently touched the tip of his nose with the tip of her finger, as if she was making a symbolic gesture like when children are corrected by their teachers. ''See, here,'' she had said once, pulling at the sleeve of his t-shirt to make him look at her book. ''For example, in the Preface to the 1960 Notes on Dhamma, the Buddhist philosopher from the University of Cambridge, Ñāṇavīra Thera, maintains those that have understood Buddhist teachings have gone way beyond Existential Thought. And on this same theme, the German scholar of Buddhist texts, Edward Conze, said that the possible similarity that exists between Buddhist and Existential Thought lies only on the preliminary level. He said that in terms of the Four Noble Truths, or in Sanskrit Catvāri Āryasatyāni, the Existentialists have only the first, which teaches everything is ill. Of the second - which assigns the origin of ill to craving - they have a very imperfect grasp. As for the third and fourth, which consist of letting go of craving, and the Noble Eightfold Path that leads to liberation from the cycle of rebirth in the form of Nirvāṇa - these are unheard of. Knowing no way out, the Existentialists are manufacturers of their own woes...

Let us fool ourselves no longer. At the very moment Western nations, threw off the ancient regime of absolute government, operating under a once-divine king, they were restoring this same system in a far more effective form in their technology, reintroducing coercions of a military character no less strict in the organization of a factory than in that of the new drilled, uniformed, and regimented army. During the transitional stages of the last two centuries, the ultimate tendency of this system might b e in doubt, for in many areas there were strong democratic reactions; but with the knitting together of a scientific ideology, itself liberated from theological restrictions or humanistic purposes, authoritarian technics found an instrument at hand that h as now given it absolute command of physical energies of cosmic dimensions. The inventors of nuclear bombs, space rockets, and computers are the pyramid builders of our own age: psychologically inflated by a similar myth of unqualified power, boasting through their science of their increasing omnipotence, if not omniscience, moved by obsessions and compulsions no less irrational than those of earlier absolute systems: particularly the notion that the system itself must be expanded, at whatever eventual co st to life. Through mechanization, automation, cybernetic direction, this authoritarian technics has at last successfully overcome its most serious weakness: its original dependence upon resistant, sometimes actively disobedient servomechanisms, still human enough to harbor purposes that do not always coincide with those of the system. Like the earliest form of authoritarian technics, this new technology is marvellously dynamic and productive: its power in every form tends to increase without limits, in quantities that defy assimilation and defeat control, whether we are thinking of the output of scientific knowledge or of industrial assembly lines. To maximize energy, speed, or automation, without reference to the complex conditions that sustain organic life, have become ends in themselves. As with the earliest forms of authoritarian technics, the weight of effort, if one is to judge by national budgets, is toward absolute instruments of destruction, designed for absolutely irrational purposes whose chief by-product would be the mutilation or extermination of the human race. Even Ashurbanipal and Genghis Khan performed their gory operations under normal human limits. The center of authority in this new system is no longer a visible personality, an all-powerful king: even in totalitarian dictatorships the center now lies in the system itself, invisible but omnipresent: all its human components, even the technical and managerial elite, even the sacred priesthood of science, who alone have access to the secret knowledge by means of which total control is now swiftly being effected, are themselves trapped by the very perfection of the organization they have invented. Like the Pharoahs of the Pyramid Age, these servants of the system identify its goods with their own kind of well-being: as with the divine king, their praise of the system is an act of self-worship; and again like the king, they are in the grip of an irrational compulsion to extend their means of control and expand the scope of their authority. In this new systems-centered collective, this Pentagon of power, there is no visible presence who issues commands: unlike job's God, the new deities cannot be confronted, still less defied. Under the pretext of saving labor, the ultimate end of this technics is to displace life, or rather, to transfer the attributes of life to the machine and the mechanical collective, allowing only so much of the organism to remain as may be controlled and manipulated.

The tired intellectual sums up the deformities and the vices of a world adrift. He does not act, he suffers; if he favors the notion of tolerance, he does not find in it the stimulant he needs. Tyranny furnishes that, as do the doctrines of which it is the outcome. If he is the first of its victims, he will not complain: only the strength that grinds him into the dust seduces him. To want to be free is to want to be oneself; but he is tired of being himself, of blazing a trail into uncertainty, of stumbling through truths. “Bind me with the chains of Illusion,” he sighs, even as he says farewell to the peregrinations of Knowledge. Thus he will fling himself, eyes closed, into any mythology which will assure him the protection and the peace of the yoke. Declining the honor of assuming his own anxieties, he will engage in enterprises from which he anticipates sensations he could not derive from himself, so that the excesses of his lassitude will confirm the tyrannies. Churches, ideologies, police—seek out their origin in the horror he feels for his own lucidity, rather than in the stupidity of the masses. This weakling transforms himself, in the name of a know-nothing utopia, into a gravedigger of the intellect; convinced of doing something useful, he prostitutes Pascal’s old “abêtissezvous,” the Solitary’s tragic device. A routed iconoclast, disillusioned with paradox and provocation, in search of impersonality and routine, half prostrated, ripe for the stereotype, the tired intellectual abdicates his singularity and rejoins the rabble. Nothing more to overturn, if not himself: the last idol to smash … His own debris lures him on. While he contemplates it, he shapes the idol of new gods or restores the old ones by baptizing them with new names. Unable to sustain the dignity of being fastidious, less and less inclined to winnow truths, he is content with those he is offered. By-product of his ego, he proceeds—a wrecker gone to seed—to crawl before the altars, or before what takes their place. In the temple or on the tribunal, his place is where there is singing, or shouting—no longer a chance to hear one’s own voice. A parody of belief? It matters little to him, since all he aspires to is to desist from himself. All his philosophy has concluded in a refrain, all his pride foundered on a Hosanna! Let us be fair: as things stand now, what else could he do? Europe’s charm, her originality resided in the acuity of her critical spirit, in her militant, aggressive skepticism; this skepticism has had its day. Hence the intellectual, frustrated in his doubts, seeks out the compensations of dogma. Having reached the confines of analysis, struck down by the void he discovers there, he turns on his heel and attempts to seize the first certainty to come along; but he lacks the naiveté to hold onto it; henceforth, a fanatic without convictions, he is no more than an ideologist, a hybrid thinker, such as we find in all transitional periods. Participating in two different styles, he is, by the form of his intelligence, a tributary of the one of the one which is vanishing, and by the ideas he defends, of the one which is appearing. To understand him better, let us imagine an Augustine half-converted, drifting and tacking, and borrowing from Christianity only its hatred of the ancient world. Are we not in a period symmetrical with the one which saw the birth of The City of God? It is difficult to conceive of a book more timely. Today as then, men’s minds need a simple truth, an answer which delivers them from their questions, a gospel, a tomb.