Compelling Inspiring Quotes

Doubt is a question mark; faith is an exclamation point. The most compelling, believable, realistic stories have included them both.

Whatever truth we feel compelled to withhold, no matter how unthinkable it is to imagine ourselves telling it, not to is a way of spiritually holding our breath. You can only do it for so long.

How strange that we should ordinarily feel compelled to hide our wounds when we are all wounded! Community requires the ability to expose our wounds and weaknesses to our fellow creatures. It also requires the ability to be affected by the wounds of others... But even more important is the love that arises among us when we share, both ways, our woundedness.

Why am I compelled to write?... Because the world I create in the writing compensates for what the real world does not give me. By writing I put order in the world, give it a handle so I can grasp it. I write because life does not appease my appetites and anger... To become more intimate with myself and you. To discover myself, to preserve myself, to make myself, to achieve self-autonomy. To dispell the myths that I am a mad prophet or a poor suffering soul. To convince myself that I am worthy and that what I have to say is not a pile of shit... Finally I write because I'm scared of writing, but I'm more scared of not writing.

During the play-act of life, errors can clash with our conventional truth and compel us to prepare new ground for another truth concept that will replace the old truth model. Be that as it may, let us fly on the wings of our inspiration, value the day, enjoy the now, and be ready because the new blueprint may only remain valid until it dies by natural death on its turn. (“Measuring space”)

I guess what I'm trying to say is that I want a woman who is better than I am; a woman who will compel me to bow my head in admiration.

I think being a teenager is such a compelling time period in your life--it gives you some of your worst scars and some of your most exhilarating moments. It's a fascinating place; old enough to feel truly adult, old enough to make decisions that affect the rest of your life, old enough to fall in love, yet, at the same time too young (in most cases) to be free to make a lot of those decisions without someone else's approval.

Wanting something is not enough. You must hunger for it. Your motivation must be absolutely compelling in order to overcome the obstacles that will invariably come your way.

It seems to me there's this tyranny that's not accidental or incidental, to make women feel compelled to look like somebody they're not. I think the effort is being made to get us to turn our time and attention to this instead of important political issues.

I’m excited about the aging process. I’m more interested in women who aren’t perfect. They’re more compelling

You will and should do everything in your power to improve your actual writing skills. You’ll work hard to create characters that are compelling and unforgettable. But in the end, it’s the story that matters. Don’t ever let the other stuff get in the way of your inherent skills as a kick-butt storyteller. Move the reader, make them happy and sad and excited and scared. Make them stare into space after they’ve put the book down, thinking about the tale that’s become a part of them. Be unpredictable, be real, be interesting. Tell a good story.

We submit to the majority because we have to. But we are not compelled to call our attitude of subjection a posture of respect.

Deeds may speak more compellingly than words,but I believe words have their place too. A man who has both is gifted indeed.

A personalized God can be a mere idol carved in our own image- a projection of our limited needs, fears, and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. When he seems to fail to prevent a catastrophe or seems even to desire a tragedy, he can seem callous and cruel. A facile belief that a disaster is the will of God can make us accept things that are fundamentally unacceptable. The very fact, as a person, God has a gender is also limiting: It means that the sexuality of half the human race is sacralized at the expense of the female and can lead to neurotic and inadequate imbalance in human sexual mores. A personal God can be dangerous, therefore. Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religions, “he” can encourage us to judge, condemn, and marginalize.

Of all the creations of the Almighty, there is none more beautiful, none more inspiring than a lovely daughter of God who walks in virtue with an understanding of why she should do so, who honors and respects her body as a thing sacred and divine, who cultivates her mind and constantly enlarges the horizon of her understanding, who nurtures her spirit with everlasting truth. God will hold us accountable if we neglect His daughters. He has given us a great and compelling trust. May we be faithful to that trust.

Fear breeds cowardice, and cowardice compels bravery.

Ram wanted to marry a woman in front of whom he would be compelled to bow his head in admiration. P.210

It may be a procession of faithful failures that enriches the soil of godly success. Faithful actions are not religious acts. They are not even necessary actions undertaken by people of faith. Faithful actions, whether they are marked by success or they end in failure, are actions that are compelled by goodness.

No, it had never been like this for him before, with anyone. Of all the women he’d known, she was the only one he was compelled to be with, driven to touch. Beyond the physical, the basic and apparently unsatiable lust she inspired in him, was a constant fascination. Her mind, her heart, her secrets, her scars. He had told her once they were two lost souls. He thought now he’d spoken no more than the truth. But with each other, they’d found something that rooted them. For a man who had been wary of cops all of his life, it was staggering to know his happiness now depended on one.

Beyond imagination and insight, the most important component of talent is perseverance—the will to write and rewrite in pursuit of perfection. Therefore, when inspiration sparks the desire to write, the artist immediately asks: Is this idea so fascinating, so rich in possibility, that I want to spend months, perhaps years, of my life in pursuit of its fulfillment? Is this concept so exciting that I will get up each morning with the hunger to write? Will this inspiration compel me to sacrifice all of life's other pleasures in my quest to perfect its telling? If the answer is no, find another idea. Talent and time are a writer's only assets. Why give your life to an idea that's not worth your life?

In the height of the gusts, in my high position, where the seas did not break, I found myself compelled to cling tightly to the rail to escape being blown away. My face was stung to severe pain by the high-driving spindrift, and I had a feeling that the wind was blowing the cobwebs out of my sleep-starved brain.

When we truly love ourselves and love life, we are compelled to deeply explore ourselves and life's possibilities.

Those things that inspire, enthuse, and compel you should consume your life.

Develop a compelling change vision that inspires employees with purpose and is aligned to the organisation’s strategy, values and beliefs

Never try to compel others to change; leave them free to change naturally and orderly because they want to; and they will want to when they find that your change was worthwhile. “To inspire in others a desire to change for the better is truly noble; but this you can do only by leaving them alone, and becoming more noble yourself.” Christian D. Larson (1874–1954) Mastery of Self

It was the general opinion of ancient nations, that the divinity alone was adequate to the important office of giving laws to men... and modern nations, in the consecrations of kings, and in several superstitious chimeras of divine rights in princes and nobles, are nearly unanimous in preserving remnants of it... Is the jealousy of power, and the envy of superiority, so strong in all men, that no considerations of public or private utility are sufficient to engage their submission to rules for their own happiness? Or is the disposition to imposture so prevalent in men of experience, that their private views of ambition and avarice can be accomplished only by artifice? — … There is nothing in which mankind have been more unanimous; yet nothing can be inferred from it more than this, that the multitude have always been credulous, and the few artful. The United States of America have exhibited, perhaps, the first example of governments erected on the simple principles of nature: and if men are now sufficiently enlightened to disabuse themselves of artifice, imposture, hypocrisy, and superstition, they will consider this event as an era in their history. Although the detail of the formation of the American governments is at present little known or regarded either in Europe or America, it may hereafter become an object of curiosity. It will never be pretended that any persons employed in that service had any interviews with the gods, or were in any degree under the inspiration of heaven, any more than those at work upon ships or houses, or labouring in merchandize or agriculture: it will for ever be acknowledged that these governments were contrived merely by the use of reason and the senses. As Copley painted Chatham, West, Wolf, and Trumbull, Warren and Montgomery; as Dwight, Barlow, Trumbull, and Humphries composed their verse, and Belknap and Ramzay history; as Godfrey invented his quadrant, and Rittenhouse his planetarium; as Boylston practised inoculation, and Franklin electricity; as Paine exposed the mistakes of Raynal, and Jefferson those of Buffon, so unphilosophically borrowed from the Recherches Philosophiques sur les Américains those despicable dreams of de Pauw — neither the people, nor their conventions, committees, or sub-committees, considered legislation in any other light than ordinary arts and sciences, only as of more importance. Called without expectation, and compelled without previous inclination, though undoubtedly at the best period of time both for England and America, to erect suddenly new systems of laws for their future government, they adopted the method of a wise architect, in erecting a new palace for the residence of his sovereign. They determined to consult Vitruvius, Palladio, and all other writers of reputation in the art; to examine the most celebrated buildings, whether they remain entire or in ruins; compare these with the principles of writers; and enquire how far both the theories and models were founded in nature, or created by fancy: and, when this should be done, as far as their circumstances would allow, to adopt the advantages, and reject the inconveniences, of all. Unembarrassed by attachments to noble families, hereditary lines and successions, or any considerations of royal blood, even the pious mystery of holy oil had no more influence than that other of holy water: the people universally were too enlightened to be imposed on by artifice; and their leaders, or more properly followers, were men of too much honour to attempt it. Thirteen governments thus founded on the natural authority of the people alone, without a pretence of miracle or mystery, which are destined to spread over the northern part of that whole quarter of the globe, are a great point gained in favour of the rights of mankind. [Preface to 'A Defence of the Constitutions of the United States of America', 1787]

Through Compassion and Care we are compelled to random acts of kindness and demonstrations of love.

Unlike the hollow, risk-pursuing few who are deprived of a seventh sense [conscience], you will go through your life fully aware of the warm and comforting, infuriating, confusing, compelling, and sometimes joyful presence of other human beings, and along with your conscience you will be given the chance to take the largest risk of all, which, as we all know, is to love.

The new atheists show a disturbing lack of understanding of or concern about the complexity and ambiguity of modern experience, and their polemic entirely fails to mention the concern for justice and compassion that, despite their undeniable failings, has been espoused by all three of the monotheisms. Religious fundamentalists also develop an exagerrated view of their enemy as the epitome of evil. This tendency makes critique of the new atheists too easy. They never discuss the work of such theologians as Bultmann or Tillich, who offer a very different view of religion and are closer to mainstream tradition than any fundamentalist. Unlike Feurerbach, Marx and Freud, the new atheists are not theologically literate. As one of their critics has remarked, in any military strategy it is essential to confront the enemy at its strongest point; failure to do so means that their polemic remains shallow and lacks intellectual depth. It is also morally and intellectually conservative. Unlike Feurerback, Marx, Ingersoll or Mill, these new Atheists show little concern about the poverty, injustice and humiliation that has inspired many of the atrocities they deplore; they show no yearning for a better world. Nor, like Nietzsche , Sartre or Camus, do they compel their readers to face up to the pointlessness and futility that ensue when people lack the resources to create a sense of meaning. They do not appear to consider the effect of such nihilism on people who do not have privileged lives and absorbing work.

In a world without forgiveness, evil begets evil, harm generates harm, and there is no way short of exhaustion or forgetfulness of breaking the sequence. Forgiveness breaks the chain. It introduces into the logic of interpersonal encounter the unpredictability of grace. It represents a decision not to do what instinct and passion urge us to do. It answers hate with a refusal to hate, animosity with generosity. Few more daring ideas have ever entered the human situation. Forgiveness means that we are not destined endlessly to replay the grievances of yesterday. It is the ability to live with the past without being held captive by the past. It would not be an exaggeration to say that forgiveness is the most compelling testimony to human freedom.

I see life as a roadside inn where I have to stay until the coach from the abyss pulls up. I don’t know where it will take me, because I don’t know anything. I could see this inn as a prison, for I’m compelled to wait in it; I could see it as a social centre, for it’s here that I meet others. But I’m neither impatient nor common. I leave who will to stay shut up in their rooms, sprawled out on beds where they sleeplessly wait, and I leave who will to chat in the parlours, from where their songs and voices conveniently drift out here to me. I’m sitting at the door, feasting my eyes and ears on the colours and sounds of the landscape, and I softly sing – for myself alone – wispy songs I compose while waiting. Night will fall on us all and the coach will pull up. I enjoy the breeze I’m given and the soul I was given to enjoy it with, and I no longer question or seek. If what I write in the book of travellers can, when read by others at some future date, also entertain them on their journey, then fine. If they don’t read it, or are not entertained, that’s fine too

Could it be that God would not have me going about the rest of my life believing that these lesser forms of “love" were the real thing? Perhaps this love He, filled to the brim with, was pouring over into His dealings with me. And perhaps this love was compelling Him, on the basis of grace—an undeserved love—to help me see that every person, place or thing that I loved more than Him could not keep its promise to love me eternally.

Our senses and emotions are the great source of inspiration for creating compelling and interesting art pieces (books included). Each art piece, be it a book, a song, a painting, a photograph or a product should touch our senses and evoke emotions. Emotionless art lacks purpose and interest.

Perfection, in the form of a flawless stream of words delivered with cool composure, is never as persuasive as realness. An impassioned but imperfect speech, which shows you care too much to hide flaws, is far more compelling.

That’s the key, you know, confidence. I know for a fact that if you genuinely like your body, so can others. It doesn’t really matter if it’s short, tall, fat or thin, it just matters that you can find some things to like about it. Even if that means having a good laugh at the bits of it that wobble independently, occasionally, that’s all right. It might take you a while to believe me on this one, lots of people don’t because they seem to suffer from self-hatred that precludes them from imagining that a big woman could ever love herself because they don’t. But I do. I know what I’ve got is a bit strange and difficult to love but those are the very aspects that I love the most! It’s a bit like people. I’ve never been particularly attracted to the uniform of conventional beauty. I’m always a bit suspicious of people who feel compelled to conform. I personally like the adventure of difference. And what’s beauty, anyway?

At present, the successful office-seeker is a good deal like the center of the earth; he weighs nothing himself, but draws everything else to him. There are so many societies, so many churches, so many isms, that it is almost impossible for an independent man to succeed in a political career. Candidates are forced to pretend that they are catholics with protestant proclivities, or christians with liberal tendencies, or temperance men who now and then take a glass of wine, or, that although not members of any church their wives are, and that they subscribe liberally to all. The result of all this is that we reward hypocrisy and elect men entirely destitute of real principle; and this will never change until the people become grand enough to allow each other to do their own thinking. Our government should be entirely and purely secular. The religious views of a candidate should be kept entirely out of sight. He should not be compelled to give his opinion as to the inspiration of the bible, the propriety of infant baptism, or the immaculate conception. All these things are private and personal. The people ought to be wise enough to select as their officers men who know something of political affairs, who comprehend the present greatness, and clearly perceive the future grandeur of our country. If we were in a storm at sea, with deck wave-washed and masts strained and bent with storm, and it was necessary to reef the top sail, we certainly would not ask the brave sailor who volunteered to go aloft, what his opinion was on the five points of Calvinism. Our government has nothing to do with religion. It is neither christian nor pagan; it is secular. But as long as the people persist in voting for or against men on account of their religious views, just so long will hypocrisy hold place and power. Just so long will the candidates crawl in the dust—hide their opinions, flatter those with whom they differ, pretend to agree with those whom they despise; and just so long will honest men be trampled under foot.

Humanity is collectively compelled to take the path of spirit to its inevitable conclusion.

Truth, by all means is the ultimate reward for all the sufferings of the human mind that often compel even the strongest of characters to get down on his or her knees.

Nothing is more compelling than the power of choice. You can choose good over evil and right over wrong. Choose right!

The day you witness wrongdoing and fail to feel compelled to do something to stop it, is the day you've lost sight of what life is all about.

Knowledge is the only virtue," because "Once a man knows good from evil, nothing on earth can compel him to act against that knowledge.

Even though it inspires some of the world's greatest literature, music, and art, obsessive love is one of the most potent and compelling of tortures and one of the most difficult to overcome -- especially because it feels beyond conscious control. Tormented lovers try the patience even of those who truly love them, because they sufferers do not desire help extricating themselves though they claim to be seeking it; this is an illness from which no one wants to be cured.

CRUEL HARVEST by Fran Elizabeth Grubb is a compelling, riveting, unforgetable memoir that will keep you turning the pages. Published by Thomas Nelson and due for release August 2012. Kidnapped from an orphanage Frances is dragged across the country working in the fields. Youtubefrangrubb to see video book trailer.

If the Bible’s texts of terror compel us to face with fresh horror and resolve the ongoing oppression and exploitation of women, then perhaps these stories do not trouble us in vain. Perhaps we can use them for some good.

Nature's probably my greatest inspiration. Everything I need is found in nature, it compels me to create and care. If you can't find what you're looking for in wild places or the eyes of wild creatures, it probably doesn't exist.

I thought about soccer in history, the inspiration for wars, truces, rampaging mobs. The game was a global passion, spherical ball, grass or turf, entire nations in spasms of elation or lament. But what kind of sport is it that disallows the use of players' hands, except for the goalkeeper? Hands are essential human tools, the things that grasp and hold, that make, take, carry, create. If soccer were an American invention, wouldn't some European intellectual maintain that our historically puritanical nature has compelled us to invent a game structured on anti-masturbatory principles?

The unexamined life is unavailable to the depressed. That is, perhaps, the greatest revelation I have had: not that depression is compelling but that the people who suffer from it may become compelling because of it. I hope that this basic fact will offer sustenance to those who suffer and will inspire patience and love in those who witness that suffering.

That's why I find Elon to be an inspiring example. He said, 'Well, what should I really do in this world? Solve cars, global warming, and make humans multi-planetary.' I mean those are pretty compelling goals, and now he has businesses to do that.

Hunger for God compels us to seek the Lord. At times our desire for God overcomes our physical desires, and the ache for God is palpable. Throughout the Scriptures, God is faithful to reward those who search for him. Written during one of King David's low points, while living on the run in the wilderness, he cries, "Oh God, you are my God, earnestly I seek you; my soul thirsts for you, my body longs for you, in a dry and weary land where there is no water." Though David hides in the wilderness, he doesn't stay there physically or spiritually. When we seek God with our whole hearts and souls, he promises to reveal himself to us." -Hungry for God

Too often, many people choose goals that are not inspiring and empowering to them. Goals that has no true meaning to them, not coming from within but from the ideas and opinions from others to build their dreams. This often leads to frustration and dissatisfaction even if they are able to achieve that borrowed dream. To have more empowering goals – look within. What resonates with you, your desires and aspirations? If it’s truly meaningful to you, you will less look out for motivation from external sources, the motivation will come from within. Because you choose your goals and you know exactly your compelling reasons to achieve them. Live your dreams.

One of my favorite prayers is God, how can I love on you today? As I sit in silence of those words, sometimes I'll feel compelled to sing or read a passage of Scripture, or I'll be reminded of someone with a need I can meet; but on some of the most meaningful days, God simply says, just be with me. I sit in the silence and enjoy stillness with God. No agenda. No words. No words. No challenge. No correction or instruction. Just being together. In those moments, I'm reminded that the heart of faith is simply being with God. I sense God's love. Some of my best friendships reach a level at which we can sit together without having to say anything and still enjoy each other's presence. The same is true for God, and I love to experience that depth of love in my relationship with Christ." -Hungry for God

You feel like you're cursed. Death follows you wherever you go and you feel completely abandoned. You wish it would all end for you. You think that death would be a release, yet something compels you forward." The blood drained from Gabe's face as he listened to Uri speak. "You're not alone, Gabe, there are many more like us and we want to help you.

You can lead and motivate people without a certificate or title, what you need to do is to tell people a compelling secret that was only known to you.

Love it when a compelling new character kicks open your mental door, tracks mud across your brain, and props their feet up on your cerebrum.

Sometimes, our pride compels us to engage in costly wars when a true commitment to a compromising peace would have been the best course to pursue.

Six mistakes mankind keeps making century after century:  Believing that personal gain is made by crushing others Worrying about things that cannot be changed or corrected Insisting that a thing is impossible because we cannot accomplish it Refusing to set aside trivial preferences Neglecting development and refinement of the mind Attempting to compel others to believe and live as we do

Poor boy. With a name like Atticus, every word he utters ought to be inspired and wise, spoken with a voice that compels all within earshot to sit up and listen. I wonder how disappointed Atticus’s parents must be. Such a noble and lofty name full of great expectations, and they end up with a heavyset boy with a prominent brow and underdeveloped frontal lobe who says “um” a lot and scratches himself in the cafeteria.

A shared vision is not an idea. It is not even an important idea such as freedom. It is, rather, a force in people’s hearts, a force of impressive power. It may be inspired by an idea, but once it goes further—if it is compelling enough to acquire the support of more than one person—then it is no longer an abstraction. It is palpable. People begin to see it as if it exists. Few, if any, forces in human affairs are as powerful as shared vision.

You are not someone’s answer. You are an example of what the answer can do in someone’s life, and you are compelled to share how you did it by God’s Word and His grace, but only their yielding in obedience to God is their answer.

You have provided me with a source of the most compelling and pure inspiration that is to be found among human things, for nothing… has such power to keep our gaze fixed ever more intensely upon god, than friendship for the friends of god.

There are situations in life which are beyond one. The sensible man realizes this, and slides out of such situations, admitting himself beaten. Others try to grapple with them, but it never does any good. When affairs get in a real tangle, it is best to sit still and let them straighten themselves out. Or, if one does not do that, simply to think no more about them. This is Philosophy. The true philosopher is the man who says "All right," and goes to sleep in his arm-chair. One's attitude towards Life's Little Difficulties should be that of the gentleman in the fable, who sat down on an acorn one day and happened to doze. The warmth of his body caused the acorn to germinate, and it grew so rapidly that, when he awoke, he found himself sitting in the fork of an oak sixty feet from the ground. He thought he would go home, but, finding this impossible, he altered his plans. "Well, well," he said, "if I cannot compel circumstances to my will, I can at least adapt my will to circumstances. I decide to remain here." Which he did, and had a not unpleasant time. The oak lacked some of the comforts of home, but the air was splendid and the view excellent. Today's Great Thought for Young Readers. Imitate this man.

There is a dark side to religious devotion that is too often ignored or denied. As a means of motivating people to be cruel or inhumane -- as a means of inciting evil, to borrow the vocabulary of the devout -- there may be no more potent force than religion. When the subject of religiously inspired bloodshed comes up, many Americans immediately think of Islamic fundamentalism, which is to be expected in the wake of the September 11 attacks on New York and Washington. But men have been committing heinous acts in the name of God ever since mankind began believing in deities, and extremists exist within all religions. Muhammad is not the only prophet whose words have been used to sanction barbarism; history has not lacked for Christians, Jews, Hindus, Sikhs, and even Buddhists who have been motivated by scripture to butcher innocents. Plenty of these religious extremists have been homegrown, corn-fed Americans. Faith-based violence was present long before Osama bin Laden, and it ill be with us long after his demise. Religious zealots like bin Laden, David Koresh, Jim Jones, Shoko Asahara, and Dan Lafferty are common to every age, just as zealots of other stripes are. In any human endeavor, some fraction of its practitioners will be motivated to pursue that activity with such concentrated focus and unalloyed passion that it will consume them utterly. One has to look no further than individuals who feel compelled to devote their lives to becoming concert pianists, say, or climbing Mount Everest. For some, the province of the extreme holds an allure that's irresistible. And a certain percentage of such fanatics will inevitably fixate on the matters of the spirit. The zealot may be outwardly motivated by the anticipation of a great reward at the other end -- wealth, fame, eternal salvation -- but the real recompense is probably the obsession itself. This is no less true for the religious fanatic than for the fanatical pianist or fanatical mountain climber. As a result of his (or her) infatuation, existence overflows with purpose. Ambiguity vanishes from the fanatic's worldview; a narcissistic sense of self-assurance displaces all doubt. A delicious rage quickens his pulse, fueled by the sins and shortcomings of lesser mortals, who are soiling the world wherever he looks. His perspective narrows until the last remnants of proportion are shed from his life. Through immoderation, he experiences something akin to rapture. Although the far territory of the extreme can exert an intoxicating pull on susceptible individuals of all bents, extremism seems to be especially prevalent among those inclined by temperament or upbringing toward religious pursuits. Faith is the very antithesis of reason, injudiciousness a crucial component of spiritual devotion. And when religious fanaticism supplants ratiocination, all bets are suddenly off. Anything can happen. Absolutely anything. Common sense is no match for the voice of God...

When you are no longer compelled by desire or fear…When you have seen the radiance of eternity in all the forms of time…When you follow your bliss…doors will open where you would not have thought there were doors…and the world will step in and help

As the leader of the international Human Genome Project, which had labored mightily over more than a decade to reveal this DNA sequence, I stood beside President Bill Clinton in the East Room of the White House... Clinton's speech began by comparing this human sequence map to the map that Meriwether Lewis had unfolded in front of President Thomas Jefferson in that very room nearly two hundred years earlier. Clinton said, "Without a doubt, this is the most important, most wondrous map ever produced by humankind." But the part of his speech that most attracted public attention jumped from the scientific perspective to the spiritual. "Today," he said, "we are learning the language in which God created life. We are gaining ever more awe for the complexity, the beauty, and the wonder of God's most divine and sacred gift." Was I, a rigorously trained scientist, taken aback at such a blatantly religious reference by the leader of the free world at a moment such as this? Was I tempted to scowl or look at the floor in embarrassment? No, not at all. In fact I had worked closely with the president's speechwriter in the frantic days just prior to this announcement, and had strongly endorsed the inclusion of this paragraph. When it came time for me to add a few words of my own, I echoed this sentiment: "It's a happy day for the world. It is humbling for me, and awe-inspiring, to realize that we have caught the first glimpse of our own instruction book, previously known only to God." What was going on here? Why would a president and a scientist, charged with announcing a milestone in biology and medicine, feel compelled to invoke a connection with God? Aren't the scientific and spiritual worldviews antithetical, or shouldn't they at least avoid appearing in the East Room together? What were the reasons for invoking God in these two speeches? Was this poetry? Hypocrisy? A cynical attempt to curry favor from believers, or to disarm those who might criticize this study of the human genome as reducing humankind to machinery? No. Not for me. Quite the contrary, for me the experience of sequencing the human genome, and uncovering this most remarkable of all texts, was both a stunning scientific achievement and an occasion of worship.

It no longer shocks me that while I watch a highly intelligent man (like Atty. Nicanor “Nick” De Leon, CPA) speaks the truth, I couldn't help but think how he possesses an ideal trait that is strongly compelled by love. And it inspires a deep sense of awe in me.

Problems never just go away or take care of themselves, especially when God allows them in order to shape our character. God will patiently wait and allow the circumstances to compel us to do what we should have done at the beginning: surrender all control to God.

In adolescence, I hated life and was continually on the verge of suicide, from which, however, I was restrained by the desire to know more mathematics. Now, on the contrary, I enjoy life; I might almost say that with every year that passes I enjoy it more…very largely it is due to a diminishing preoccupation with myself. Like others who had a Puritan education, I had the habit of meditating on my sins, follies, and shortcomings. I seemed to myself - no doubt justly - a miserable specimen. Gradually I learned to be indifferent to myself and my deficiencies; I came to center my attention increasingly upon external objects: the state of the world, various branches of knowledge, individuals for whom I felt affection…And every external interest inspires some activity which, so long as the interest remains alive, is a complete preventive of ennui. Interest in oneself, on the contrary, leads to no activity of a progressive kind. It may lead to the keeping of a diary, to getting psychoanalyzed, or perhaps to becoming a monk. But the monk will not be happy until the routine of the monastery has made him forget his own soul. The happiness which he attributes to religion he could have obtained from becoming a crossing-sweeper, provided he were compelled to remain one. External discipline is the only road to happiness for those unfortunates whose self-absorption is too profound to be cured in any other way.

Is my product compelling to our target customer? Have we made this product as easy to use as humanly possible? Will this product succeed against the competition? Not today’s competition, but the competition that will be in the market when we ship? Do I know customers who will really buy this product? Not the product I wish we were going to build, but what we’re really going to build? Is my product truly differentiated? Can I explain the differentiation to a company executive in two minutes? To a smart customer in one minute? To an industry analyst in 30 seconds?

Then you'll need to teach him again, until he's learned. Just as I've done with you boys. That's what God does with us, after all. Puts us out into the world where the only real boundary is that of His love. His love either compels us, or restrains us. There is nothing stronger, Danny.

An atheist is someone who is certain that God does not exist, someone who has compelling evidence against the existence of God. I know of no such compelling evidence. Because God can be relegated to remote times and places and to uptime causes, we would have to know a great deal more about the Universe than we do now to be sure that no such God exists. To be certain of the existence of God and you be certain of the nonexistence of God seem to me to be the confident extremes in a subject so riddled with doubt and uncertainty as to inspire very little confidence indeed.

I see life as a roadside inn where I have to stay until the coach from the abyss pulls up. I don't know where it will take me, because I don't know anything. I could see this inn as a prison, for I'm compelled to wait in it; I could see it as a social centre, for it's here that I meet others.

Yet many creative spirits have found inspiration in the idea that the Creator might be, among other things, an artist whose esthetic motivations we can appreciate and share-or even, in daring speculation, that the Creator is primarily a creative artist. Such spirits have engaged our Question, in varied and evolving forms, across many centuries. Thus inspired, they have produced deep philosophy, great science, compelling literature, and striking imagery. Some have produced works that combine several, or all, of those features. These works are a vein of gold running back through our civilization.

Vision brings clarity and definition to life. Vision brings structure to chaos. Vision provides inspiration. Vision is like oxygen to the lungs. Vision can be the reason you get out of bed every morning. Vision drives you and compels you to reach just a little bit further and press a little bit harder.

This should not be just another art form for historians to see and appreciate, but an embodiment of powerful, evergreen human philosophy mingled with mythology and science, replicating divine and spiritual precipitation, which must compel human beings through generations to get mesmerised and assimilate it into their lives.

The effective possibility of a vital religious fellowship which is so creative in character, so convincing in quality that it inspires the mind to multiply experiences of unity—which experiences of unity become over and over and over again more compelling than the concepts, the ways of life, the sects, and creeds that separate men.

And this was what we foresaw, and this was the reason why truth forced us to admit, not without fear and hesitation, that neither cities nor States nor individuals will ever attain perfection until the small class of philosophers whom we termed useless but not corrupt are providentially compelled, whether they will or not, to take care of the State, and until a like necessity be laid on the State to obey them; or until kings, or if not kings, the sons of kings or princes, are divinely inspired with a true love of true philosophy. That either or both of these alternatives are impossible, I see no reason to affirm: if they were so, we might indeed be justly ridiculed as dreamers and visionaries. Am I not right? Quite right. If

He rose, placed another small log on the fire, sat back down in his armchair, and opened his book. "What are you reading?" Reggie asked. "On a wild night like this? Agatha Christie, of course. I still feel compelled to see if Hercule Poirot's 'little gray cells' will do their job one more time. It seems to often inspire my own brain, however inferior it might be to the diminutive Belgian's.

WHILE I THINK the reasons for postmortems are compelling, I know that most people still resist them. So I want to share some techniques that can help managers get the most out of them. First of all, vary the way you conduct them. By definition, postmortems are supposed to be about lessons learned, so if you repeat the same format, you tend to uncover the same lessons, which isn’t much help to anyone.

The dynamic, future-oriented, ecstatically inspired state of the evolutionary impulse is the new enlightenment that I am speaking about. The inner eye has become compelled by the ever-unfulfilled promise of creating the future at a higher level than what exists in the present moment. When the awakening to this powerful spiritual urgency becomes one’s irrevocable attainment and permanent state, one has surely landed on the yonder shore, where the evolutionary impulse has become the driving force of fundamental principle guiding the vehicle called the body, mind, and soul. . . . God is only as powerful in this world as those of us who have the courage and audacity to awaken in this way—to become one with our own impulse to evolve. That’s the awesome significance of being a human being who is awake. When you realize this for yourself, you discover what an extraordinary blessing it is to be who you are, in this world, right now. In fact, the whole point of the creative process is to be here—to participate fully, radically, consciously in the Universe Project. In this evolutionary context, the point of enlightenment is not merely to transcend the world so that you can be free of it but to embrace the world completely, to embrace the entire process as your self, knowing that you are the creative principle incarnate, and you have a lot of work to do. As an individual, you are instantaneously liberated, simply through taking that step, but your personal liberation is a mere by-product of finally embracing the awe-inspiring burden of the Universe Project, which in truth has been yours all along.

They were a part of her own emotions; a part of her longing for simplicity and peace, a part of her curious craving for the normal. And although at this time Stephen did not know it, their happiness had sprung from her moments of joy; their sorrows from the sorrow she had known and still knew; their frustrations from her own bitter emptiness; their fulfillments from her longing to be fulfilled. These people had drawn life and strength from their creator. Like infants they had sucked at her breasts of inspiration, and drawn from them blood, waxing wonderfully strong; demanding, compelling thereby recognition. For surely thus only are fine books written, they must somehow partake of the miracle of blood--the strange and terrible miracle of blood, the giver of life, the purifier, the great final expiation.

Suffice it to say I was compelled to create this group in order to find everyone who is, let's say, borrowing liberally from my INESTIMABLE FOLIO OF CANONICAL MASTERPIECES (sorry, I just do that sometimes), and get you all together. It's the least I could do. I mean, seriously. Those soliloquies in Moby-Dick? Sooo Hamlet and/or Othello, with maybe a little Shylock thrown in. Everyone from Pip in Great Expectations to freakin' Mr. Rochester in Jane Eyre mentions my plays, sometimes completely mangling my words in nineteenth-century middle-American dialect for humorous effect (thank you, Sir Clemens). Many people (cough Virginia Woolf cough) just quote me over and over again without attribution. I hear James Joyce even devoted a chapter of his giant novel to something called the "Hamlet theory," though do you have some sort of newfangled English? It looks like gobbledygook to me. The only people who don't seek me out are like Chaucer and Dante and those ancient Greeks. For whatever reason. And then there are the titles. The Sound and the Fury? Mine. Infinite Jest? Mine. Proust, Nabokov, Steinbeck, and Agatha Christie all have titles that are me-inspired. Brave New World? Not just the title, but half the plot has to do with my work. Even Edgar Allan Poe named a character after my Tempest's Prospero (though, not surprisingly, things didn't turn out well for him!). I'm like the star to every wandering bark, the arrow of every compass, the buzzard to every hawk and gillyflower ... oh, I don't even know what I'm talking about half the time. I just run with it, creating some of the SEMINAL TOURS DE FORCE OF THE ENGLISH LANGUAGE. You're welcome.

Yet I returned to the central values of Christianity - sacrifice, redemption, forgiveness - because I found them so compelling. There is a tension in the Bible between justice and mercy, between the Old Testament and the New Testament. And the New testament says you can never be good enough: goodness is the thing and you can never live up to it. The main message of Jesus, I believed, is that mercy trumps justice every time.

Of course the theologians fought the facts found by the geologists, the scientists, and sought to sustain the sacred Scriptures. They mistook the bones of the mastodon for those of human beings, and by them proudly proved that "there were giants in those days." They accounted for the fossils by saying that God had made them to try our faith, or that the Devil had imitated the works of the Creator. They answered the geologists by saying that the "days" in Genesis were long periods of time, and that after all the flood might have been local. They told the astronomers that the sun and moon were not actually, but only apparently, stopped. And that the appearance was produced by the reflection and refraction of light. They excused the slavery and polygamy, the robbery and murder upheld in the Old Testament by saying that the people were so degraded that Jehovah was compelled to pander to their ignorance and prejudice. In every way the clergy sought to evade the facts, to dodge the truth, to preserve the creed. At first they flatly denied the facts -- then they belittled them -- then they harmonized them -- then they denied that they had denied them. Then they changed the meaning of the "inspired" book to fit the facts. At first they said that if the facts, as claimed, were true, the Bible was false and Christianity itself a superstition. Afterward they said the facts, as claimed, were true and that they established beyond all doubt the inspiration of the Bible and the divine origin of orthodox religion. Anything they could not dodge, they swallowed and anything they could not swallow, they dodged. I gave up the Old Testament on account of its mistakes, its absurdities, its ignorance and its cruelty. I gave up the New because it vouched for the truth of the Old. I gave it up on account of its miracles, its contradictions, because Christ and his disciples believe in the existence of devils -- talked and made bargains with them. expelled them from people and animals. This, of itself, is enough. We know, if we know anything, that devils do not exist -- that Christ never cast them out, and that if he pretended to, he was either ignorant, dishonest or insane.

Every brilliant theory in physics, for example, has been proven mainly wrong, except for the most recent ones, which will be. The big players, like Newton and Copernicus, gave us answers that were later proved more wrong than right. What they did—and why they are valued—is direct our attention to more piercing and compelling questions or possibilities. (I’d suggest the same holds true for the big spiritual players, but that’s a different letter.)

Certainty is an unrealistic and unattainable ideal. We need to have pastors who are schooled in apologetics and engaged intellectually with our culture so as to shepherd their flock amidst the wolves. People who simply ride the roller coaster of emotional experience are cheating themselves out of a deeper and richer Christian faith by neglecting the intellectual side of that faith. They know little of the riches of deep understanding of Christian truth, of the confidence inspired by the discovery that one’s faith is logical and fits the facts of experience, and of the stability brought to one’s life by the conviction that one’s faith is objectively true. God could not possibly have intended that reason should be the faculty to lead us to faith, for faith cannot hang indefinitely in suspense while reason cautiously weighs and reweighs arguments. The Scriptures teach, on the contrary, that the way to God is by means of the heart, not by means of the intellect. When a person refuses to come to Christ, it is never just because of lack of evidence or because of intellectual difficulties: at root, he refuses to come because he willingly ignores and rejects the drawing of God’s Spirit on his heart. unbelief is at root a spiritual, not an intellectual, problem. Sometimes an unbeliever will throw up an intellectual smoke screen so that he can avoid personal, existential involvement with the gospel. In such a case, further argumentation may be futile and counterproductive, and we need to be sensitive to moments when apologetics is and is not appropriate. A person who knows that Christianity is true on the basis of the witness of the Spirit may also have a sound apologetic which reinforces or confirms for him the Spirit’s witness, but it does not serve as the basis of his belief. As long as reason is a minister of the Christian faith, Christians should employ it. It should not surprise us if most people find our apologetic unconvincing. But that does not mean that our apologetic is ineffective; it may only mean that many people are closed-minded. Without a divine lawgiver, there can be no objective right and wrong, only our culturally and personally relative, subjective judgments. This means that it is impossible to condemn war, oppression, or crime as evil. Nor can one praise brotherhood, equality, and love as good. For in a universe without God, good and evil do not exist—there is only the bare valueless fact of existence, and there is no one to say that you are right and I am wrong. No atheist or agnostic really lives consistently with his worldview. In some way he affirms meaning, value, or purpose without an adequate basis. It is our job to discover those areas and lovingly show him where those beliefs are groundless. We are witnesses to a mighty struggle for the mind and soul of America in our day, and Christians cannot be indifferent to it. If moral values are gradually discovered, not invented, then our gradual and fallible apprehension of the moral realm no more undermines the objective reality of that realm than our gradual, fallible apprehension of the physical world undermines the objectivity of that realm. God has given evidence sufficiently clear for those with an open heart, but sufficiently vague so as not to compel those whose hearts are closed. Because of the need for instruction and personal devotion, these writings must have been copied many times, which increases the chances of preserving the original text. In fact, no other ancient work is available in so many copies and languages, and yet all these various versions agree in content. The text has also remained unmarred by heretical additions. The abundance of manuscripts over a wide geographical distribution demonstrates that the text has been transmitted with only trifling discrepancies.

M. Josef Emanuel stood by them while they played; but he had not the tact or influence of his kinsman, who, under similar circumstances, would certainly have compelled pupils of his to demean themselves with heroism and self-possession. M. Paul would have placed the hysteric débutantes between two fires—terror of the audience, and terror of himself—and would have inspired them with the courage of desperation, by making the latter terror incomparably the greater: M. Josef could not do this.

...Even [Helen of Troy’s] obsession with Paris was compelled by a poisoned arrow—what’s romantic about that?” “Passion,” Annabelle said, “Eros’s arrows are infused with passion.” “Oh, passion, poison,” Hattie said, “either makes people addle-brained.” She had a point. The ancient Greeks had considered passion a form of madness that infected the blood, and these days, it still inspired elopements and illegal duels and lurid novels. It could even lead a perfectly sensible vicar’s daughter astray.

According to the gospels, Christ healed diseases, cast out devils, rebuked the sea, cured the blind, fed multitudes with five loaves and two fishes, walked on the sea, cursed a fig tree, turned water into wine and raised the dead. How is it possible to substantiate these miracles? The Jews, among whom they were said to have been performed, did not believe them. The diseased, the palsied, the leprous, the blind who were cured, did not become followers of Christ. Those that were raised from the dead were never heard of again. Can we believe that Christ raised the dead? A widow living in Nain is following the body of her son to the tomb. Christ halts the funeral procession and raises the young man from the dead and gives him back to the arms of his mother. This young man disappears. He is never heard of again. No one takes the slightest interest in the man who returned from the realm of death. Luke is the only one who tells the story. Maybe Matthew, Mark and John never heard of it, or did not believe it and so failed to record it. John says that Lazarus was raised from the dead. It was more wonderful than the raising of the widow’s son. He had not been laid in the tomb for days. He was only on his way to the grave, but Lazarus was actually dead. He had begun to decay. Lazarus did not excite the least interest. No one asked him about the other world. No one inquired of him about their dead friends. When he died the second time no one said: “He is not afraid. He has traveled that road twice and knows just where he is going.” We do not believe in the miracles of Mohammed, and yet they are as well attested as this. We have no confidence in the miracles performed by Joseph Smith, and yet the evidence is far greater, far better. If a man should go about now pretending to raise the dead, pretending to cast out devils, we would regard him as insane. What, then, can we say of Christ? If we wish to save his reputation we are compelled to say that he never pretended to raise the dead; that he never claimed to have cast out devils. We must take the ground that these ignorant and impossible things were invented by zealous disciples, who sought to deify their leader. In those ignorant days these falsehoods added to the fame of Christ. But now they put his character in peril and belittle the authors of the gospels. Christianity cannot live in peace with any other form of faith. If that religion be true, there is but one savior, one inspired book, and but one little narrow grass-grown path that leads to heaven. Why did he not again enter the temple and end the old dispute with demonstration? Why did he not confront the Roman soldiers who had taken money to falsely swear that his body had been stolen by his friends? Why did he not make another triumphal entry into Jerusalem? Why did he not say to the multitude: “Here are the wounds in my feet, and in my hands, and in my side. I am the one you endeavored to kill, but death is my slave”? Simply because the resurrection is a myth. The miracle of the resurrection I do not and cannot believe. We know nothing certainly of Jesus Christ. We know nothing of his infancy, nothing of his youth, and we are not sure that such a person ever existed. There was in all probability such a man as Jesus Christ. He may have lived in Jerusalem. He may have been crucified; but that he was the Son of God, or that he was raised from the dead, and ascended bodily to heaven, has never been, and, in the nature of things, can never be, substantiated.

In the end, we are not Catholics because our leaders are flawless, but because we find the claims of Catholicism both compelling and beautiful. We are Catholics because the Church speaks of the Trinitarian God whose very nature is love; of Jesus the Lord, crucified and risen from the dead; of the Holy Spirit, who inspires the followers of Christ up and down the ages; of the sacraments, which convey the Christ-life to us; and of the saints, who are our friends in the spiritual order. This is the treasure; this is why we stay.

When he was in college, a famous poet made a useful distinction for him. He had drunk enough in the poet's company to be compelled to describe to him a poem he was thinking of. It would be a monologue of sorts, the self-contemplation of a student on a summer afternoon who is reading Euphues. The poem itself would be a subtle series of euphuisms, translating the heat, the day, the student's concerns, into symmetrical posies; translating even his contempt and boredom with that famously foolish book into a euphuism. The poet nodded his big head in a sympathetic, rhythmic way as this was explained to him, then told him that there are two kinds of poems. There is the kind you write; there is the kind you talk about in bars. Both kinds have value and both are poems; but it's fatal to confuse them. In the Seventh Saint, many years later, it had struck him that the difference between himself and Shakespeare wasn't talent - not especially - but nerve. The capacity not to be frightened by his largest and most potent conceptions, to simply (simply!) sit down and execute them. The dreadful lassitude he felt when something really large and multifarious came suddenly clear to him, something Lear-sized yet sonnet-precise. If only they didn't rush on him whole, all at once, massive and perfect, leaving him frightened and nerveless at the prospect of articulating them word by scene by page. He would try to believe they were of the kind told in bars, not the kind to be written, though there was no way to be sure of this except to attempt the writing; he would raise a finger (the novelist in the bar mirror raising the obverse finger) and push forward his change. Wailing like a neglected ghost, the vast notion would beat its wings into the void. Sometimes it would pursue him for days and years as he fled desperately. Sometimes he would turn to face it, and do battle. Once, twice, he had been victorious, objectively at least. Out of an immense concatenation of feeling, thought, word, transcendent meaning had come his first novel, a slim, pageant of a book, tombstone for his slain conception. A publisher had taken it, gingerly; had slipped it quietly into the deep pool of spring releases, where it sank without a ripple, and where he supposes it lies still, its calm Bodoni gone long since green. A second, just as slim but more lurid, nightmarish even, about imaginary murders in an imaginary exotic locale, had been sold for a movie, though the movie had never been made. He felt guilt for the producer's failure (which perhaps the producer didn't feel), having known the book could not be filmed; he had made a large sum, enough to finance years of this kind of thing, on a book whose first printing was largely returned.

Lilith is the Wild Woman within every woman who would rather become notorious than be refrained from bathing in the sea, howling at the moon, dancing in the forest, and making love to life itself. Lilith knows that it is only through setting your boundaries that you can set yourself free. She knows the price both the Goddess and Her daughters pay to honor their ways, for She is not the only one to suffer condemnation by those who fear feminine power. Like Her, they defamed Her sisters too: magical Hecate became the baby-killing hag and wicked witch, and mystical Mary Magdalene was turned into the sinful whore. Know this: there is nothing more threatening to those enslaved by their fears than someone who dares to live freely. And live freely you must. As a bird-snake Goddess who dwells in the dark depths of your holy yoni and crown, Lilith compels you to harness your untapped life-force energy to do all that you wish to do without explanation or apology. Far from being the deceptive serpent, Lilith is the wise liberator. And She is on Eve’s side. Of course She wants her (and everyone) to “be like God,” for She knows that we are the embodiment of the Divine. She wants to free Eve and every woman (and man) from the illusion of the perfect life that comes at the price of blind obedience. She invites us to bite into the forbidden fruit of knowledge so that we may be free to think for ourselves and decide for ourselves what is right and what is wrong. She knows this comes with responsibility and consequence, and She emboldens you to take it on. Yes, Lilith wants you to be God-like, to have Divine authority and will in your own life. She calls you to leap boldly forward as you take the inspired action you need to take to live your most physically- and spiritually-free life. Those who live freely will join you. Those who don’t will no longer have the power to hold you back.

Yet a personal God can become a grave liability. He can be a mere idol carved in our own image, a projection of our limited needs, fears and desires. We can assume that he loves what we love and hates what we hate, endorsing our prejudices instead of compelling us to transcend them. When he seems to fail to prevent a catastrophe or seems even to desire a tragedy, he can seem callous and cruel. A facile belief that a disaster is the will of God can make us accept things that are fundamentally unacceptable. The very fact that, as a person, God has a gender is also limiting: it means that the sexuality of half the human race is sacralized at the expense of the female and can lead to a neurotic and inadequate imbalance in human sexual mores. A personal God can be dangerous, therefore. Instead of pulling us beyond our limitations, “he” can encourage us to remain complacently within them; “he” can make us as cruel, callous, self-satisfied and partial as “he” seems to be. Instead of inspiring the compassion that should characterize all advanced religion, “he” can encourage us to judge, condemn and marginalize. It seems, therefore, that the idea of a personal God can only be a stage in our religious development. The world religions all seem to have recognized this danger and have sought to transcend the personal conception of supreme reality.

Doctrines, no matter which path of human endeavor they come from, must serve the humans, not the humans serving the doctrines. “Love thy neighbor” - is a great doctrine, but more importantly, it is an unparalleled piece of magnificent human teaching – as such, whoever practices it, becomes a better human, a real human. On the other hand, there is another doctrine that says “God may purify the believers and destroy the disbelievers” – now would you, as a real conscientious human being, consider this one as a great beneficial doctrine or teaching for humanity? Far from being great, doctrines like this are the ones that compel the human society to forget its innate humanism.

Dotcom believes one of the reasons he was targeted was his support for Wikileaks founder Julian Assange. He says he was compelled to reach out to the site after US soldier Bradley Manning leaked documents to it. The infamous video recording of the Apache gunship gunning down a group of Iraqis (some of whom, despite widespread belief to the contrary, were later revealed to have been armed), including two Reuters journalists, was the trigger. “Wow, this is really crazy,” Dotcom recalls thinking, watching the black-and-white footage and hearing the operators of the helicopter chat about firing on the group. He made a €20,000 donation to Wikileaks through Megaupload’s UK account. “That was one of the largest donations they got,” he says. According to Dotcom, the US, at the time, was monitoring Wikileaks and trying better to understand its support base. “My name must have popped right up.” The combination of a leaking culture and a website dedicated to producing leaked material would horrify the US government, he says. A willing leaker and a platform on which to do it was “their biggest enemy and their biggest fear . . . If you are in a corrupt government and you know how much fishy stuff is going on in the background, to you, that is the biggest threat — to have a site where people can anonymously submit documents.” Neil MacBride was appointed to the Wikileaks case, meaning Dotcom shares prosecutors with Assange. “I think the Wikileaks connection got me on the radar.” Dotcom believes the US was most scared of the threat of inspiration Wikileaks posed. He also believes it shows just how many secrets the US has hidden from the public and the rest of the world. “That’s why they are going after that so hard. Only a full transparent government will have no corruption and no back door deals or secret organisations or secret agreements. The US is the complete opposite of that. It is really difficult to get any information in the US, so whistleblowing is the one way you can get to information and provide information to the public.

In the life of Moses, in Hebrew folklore, there is a remarkable passage. Moses finds a shepherd in the desert. He spends the day with the shepherd and helps him milk his ewes, and at the end of the day he sees that the shepherd puts the best milk he has in a wooden bowl, which he places on a flat stone some distance away. So Moses asks him what it is for, and the shepherd replies 'This is God's milk.' Moses is puzzled and asks him what he means. The shepherd says 'I always take the best milk I possess, and I bring it as on offering to God.' Moses, who is far more sophisticated than the shepherd with his naive faith, asks, 'And does God drink it?' 'Yes,' replies the shepherd, 'He does.' Then Moses feels compelled to enlighten the poor shepherd and he explains that God, being pure spirit, does not drink milk. Yet the shepherd is sure that He does, and so they have a short argument, which ends with Moses telling the shepherd to hide behind the bushes to find out whether in fact God does come to drink the milk. Moses then goes out to pray in the desert. The shepherd hides, the night comes, and in the moonlight the shepherd sees a little fox that comes trotting from the desert, looks right, looks left and heads straight towards the milk, which he laps up, and disappears into the desert again. The next morning Moses finds the shepherd quite depressed and downcast. 'What's the matter?' he asks. The shepherd says 'You were right, God is pure spirit, and He doesn't want my milk.' Moses is surprised. He says 'You should be happy. You know more about God than you did before.' 'Yes, I do' says the shepherd, 'but the only thing I could do to express my love for Him has been taken away from me.' Moses sees the point. He retires into the desert and prays hard. In the night in a vision, God speaks to him and says 'Moses, you were wrong. It is true that I am pure spirit. Nevertheless I always accepted with gratitude the milk which the shepherd offered me, as the expression of his love, but since, being pure spirit, I do not need the milk, I shared it with this little fox, who is very fond of milk.

A shared vision is not an idea. It is not even an important idea such as freedom. It is, rather, a force in people’s hearts, a force of impressive power. It may be inspired by an idea, but once it goes further—if it is compelling enough to acquire the support of more than one person—then it is no longer an abstraction. It is palpable. People begin to see it as if it exists. Few, if any, forces in human affairs are as powerful as shared vision. At its simplest level, a shared vision is the answer to the question, “What do we want to create?” Just as personal visions are pictures or images people carry in their heads and hearts, so too are shared visions pictures that people throughout an organization carry.

Any writer, I suppose, feels that the world into which he was born is nothing less than a conspiracy against the cultivation of his talent—which attitude certainly has a great deal to support it. On the other hand, it is only because the world looks on his talent with such a frightening indifference that the artist is compelled to make his talent important. So that any writer, looking back over even so short a span of time as I am here forced to assess, finds that the things which hurt him and the things which helped him cannot be divorced from each other; he could be helped in a certain way only because he was hurt in a certain way; and his help is simply to be enabled to move from one conundrum to the next—one is tempted to say that he moves from one disaster to the next.

The contemporary Christian Church, precisely, has understood them in this' 'wrong way, to the letter, 'like the Jews,' exoterically, not esoterically. Nevertheless to say 'like the Jews' is an error. One would have to say 'as the Jews want.' Because they also possess an exotericism, for their masses, represented by the Torah and Talmud, and an esotericism, in the Cabala (which means: 'Received Tradition'), in the Zohar ('brightness'), the Merkaba or Chariot being the most secret part of the Cabala which only initiated rabbis know and use as the powerful tool of their magic. We have already said that the Cabala reached them from elsewhere, like everything else, in the Middle Ages, even though they tell us otherwise, using and transforming it in concordance with their Archetype. The Hasidim, from Poland, represent an exclusively esoteric sect of Judaism. Islam also has its esoteric magic, represented by Sufism and the sect of the Assassins, Hassanists, oflran. They interpret the Koran symbolically. And it was because of contact with this sect of the 'Old Man of the Mountain' that the Templars felt compelled to secede more and more from the direction of Rome, centering themselves in their Esoteric Kristianity and Mystery of the Gral. This was also why Rome destroyed them, like the esoteric Cathars (katharos = pure in Greek), the Bogomils, the Manichees and the gnostics. In the Church of Rome, called Catholic, there only remains a soulless ritual of the Mass, as a liturgical shell that no longer reaches the Symbol, which no longer touches it, no longer puts it into action. The Nordic contribution has been lost, destroyed by prejudice and the ethnological persecution of Nordicism, Germanism and the complete surrender to Judaism. Zen Buddhism preserves the esotericism of Buddha. In Japan Shinto and Zen are practiced by a racially superior warrior caste, the Samurai. The most esoteric side of Hinduism is found in Tantrism, especially in the Kaula or Kula Order. So understood, esotericism is what goes beyond the exterior form and the masses, the physical, and puts an elite in contact with invisible superior forces. In my case, the condition that paralysed me in the midst of dreaming and left me without means to influence the phenomena. The visible is symbol of invisible forces (Archetypes, Gods). By means of an esoteric knowledge, of an initiation in this knowledge, a hierarchic minority can make contact with these invisible forces, being able to act on the Symbol, dynamizing and controlling the physical phenomena that incarnate them. In my case: to come to control the involuntary process which, without knowing how, was controlling me, to be able to guide it, to check or avoid it. Jung referred to this when he said 'if someone wisely faces the Archetype, in whatever place in the world, he acquires universal validity because the Archetype is one and indivisible'. And the means to reach this spiritual world, 'on the other side of the mirror,' is Magic, Rite, Ritual, Ceremony. All religions have possessed them, even the Christian, as we have said. And the Rite is not something invented by humans but inspired by 'those from beyond,' Jung would say by the Collective Unconscious.

The Extraordinary Persons Project In fact, Ekman had been so moved personally—and intrigued scientifically—by his experiments with Öser that he announced at the meeting he was planning on pursuing a systematic program of research studies with others as unusual as Öser. The single criterion for selecting apt subjects was that they be “extraordinary.” This announcement was, for modern psychology, an extraordinary moment in itself. Psychology has almost entirely dwelt on the problematic, the abnormal, and the ordinary in its focus. Very rarely have psychologists—particularly ones as eminent as Paul Ekman—shifted their scientific lens to focus on people who were in some sense (other than intellectually) far above normal. And yet Ekman now was proposing to study people who excel in a range of admirable human qualities. His announcement makes one wonder why psychology hasn't done this before. In fact, only in very recent years has psychology explicitly begun a program to study the positive in human nature. Sparked by Martin Seligman, a psychologist at the University of Pennsylvania long famous for his research on optimism, a budding movement has finally begun in what is being called “positive psychology”—the scientific study of well-being and positive human qualities. But even within positive psychology, Ekman's proposed research would stretch science's vision of human goodness by assaying the limits of human positivity Ever the scientist, Ekman became quite specific about what was meant by “extraordinary.” For one, he expects that such people exist in every culture and religious tradition, perhaps most often as contemplatives. But no matter what religion they practice, they share four qualities. The first is that they emanate a sense of goodness, a palpable quality of being that others notice and agree on. This goodness goes beyond some fuzzy, warm aura and reflects with integrity the true person. On this count Ekman proposed a test to weed out charlatans: In extraordinary people “there is a transparency between their personal and public life, unlike many charismatics, who have wonderful public lives and rather deplorable personal ones.” A second quality: selflessness. Such extraordinary people are inspiring in their lack of concern about status, fame, or ego. They are totally unconcerned with whether their position or importance is recognized. Such a lack of egoism, Ekman added, “from the psychological viewpoint, is remarkable.” Third is a compelling personal presence that others find nourishing. “People want to be around them because it feels good—though they can't explain why,” said Ekman. Indeed, the Dalai Lama himself offers an obvious example (though Ekman did not say so to him); the standard Tibetan title is not “Dalai Lama” but rather “Kundun,” which in Tibetan means “presence.” Finally, such extraordinary individuals have “amazing powers of attentiveness and concentration.

No matter what philosophical standpoint people may adopt nowadays, from every point of view the falsity of the world in which we think we live is the most certain and firmest thing which our eyes are still capable of apprehending: - for that we find reason after reason, which would like to entice us into conjectures about a fraudulent principle in the "essence of things." But anyone who makes our very thinking, that is, "the spirit," responsible for the falsity of the world - an honourable solution which every conscious or unconscious advocatus dei [pleader for god] uses -: whoever takes this world, together with space, time, form, and movement as a false inference, such a person would at least have good ground finally to learn to be distrustful of all thinking itself. Wouldn’t it be the case that thinking has played the greatest of all tricks on us up to this point? And what guarantee would there be that thinking would not continue to do what it has always done? In all seriousness: the innocence of thinkers has something touching, something inspiring reverence, which permits them even today still to present themselves before consciousness with the request that it give them honest answers: for example, to the question whether it is "real," and why it really keeps itself so absolutely separate from the outer world, and similar sorts of questions. The belief in "immediate certainties" is a moral naivete which brings honour to us philosophers - but we should not be "merely moral" men! Setting aside morality, this belief is a stupidity, which brings us little honour! It may be the case that in bourgeois life the constant willingness to suspect is considered a sign of a "bad character" and thus belongs among those things thought unwise. Here among us, beyond the bourgeois world and its affirmations and denials - what is there to stop us from being unwise and saying the philosopher has an absolute right to a "bad character," as the being who up to this point on earth has always been fooled the best - today he has the duty to be suspicious, to glance around maliciously from every depth of suspicion. Forgive me the joke of this gloomy grimace and way of expressing myself. For a long time ago I myself learned to think very differently about and make different evaluations of deceiving and being deceived, and I keep ready at least a couple of digs in the ribs for the blind anger with which philosophers themselves resist being deceived. Why not? It is nothing more than a moral prejudice that truth is worth more than appearance. That claim is even the most poorly demonstrated assumption there is in the world. People should at least concede this much: there would be no life at all if not on the basis of appearances and assessments from perspectives. And if people, with the virtuous enthusiasm and foolishness of some philosophers, wanted to do away entirely with the "apparent world," assuming, of course, you could do that, well then at least nothing would remain any more of your "truth" either! In fact, what compels us generally to the assumption that there is an essential opposition between "true" and "false"? Is it not enough to assume degrees of appearance and, as it were, lighter and darker shadows and tones for the way things appear - different valeurs [values], to use the language of painters? Why could the world about which we have some concern - not be a fiction? And if someone then asks "But doesn’t an author belong to a fiction?" could he not be fully answered with Why? Doesn’t this "belong to" perhaps belong to the fiction? Is it then forbidden to be a little ironic about the subject as well as about the predicate and the object? Is the philosopher not permitted to rise above a faith in grammar? All due respect to governesses, but might it not be time for philosophy to renounce faith in governesses?-