Conceive Believe Achieve Quotes

Whatever the mind can conceive and believe, it can achieve.

If my mind can conceive it, and my heart can believe it - then I can achieve it.

What the mind can conceive and believe, and the heart desire, you can achieve.

If my mind can conceive it, My heart can believe it, I know I can achieve it!

Whatever the mind of man can conceive and believe, it can achieve

Whatever the mind can conceive and believe, the mind can achieve regardless of how many times you may have failed in the past or how lofty your aims and hopes may be.

Whatever the mind of man can conceive and believe it can achieve.

I hate the indifferent. I believe that living means taking sides. Those who really live cannot help being a citizen and a partisan. Indifference and apathy are parasitism, perversion, not life. That is why I hate the indifferent. The indifference is the deadweight of history. The indifference operates with great power on history. The indifference operates passively, but it operates. It is fate, that which cannot be counted on. It twists programs and ruins the best-conceived plans. It is the raw material that ruins intelligence. That what happens, the evil that weighs upon all, happens because the human mass abdicates to their will; allows laws to be promulgated that only the revolt could nullify, and leaves men that only a mutiny will be able to overthrow to achieve the power. The mass ignores because it is careless and then it seems like it is the product of fate that runs over everything and everyone: the one who consents as well as the one who dissents; the one who knew as well as the one who didn’t know; the active as well as the indifferent. Some whimper piously, others curse obscenely, but nobody, or very few ask themselves: If I had tried to impose my will, would this have happened? I also hate the indifferent because of that: because their whimpering of eternally innocent ones annoys me. I make each one liable: how they have tackled with the task that life has given and gives them every day, what have they done, and especially, what they have not done. And I feel I have the right to be inexorable and not squander my compassion, of not sharing my tears with them. I am a partisan, I am alive, I feel the pulse of the activity of the future city that those on my side are building is alive in their conscience. And in it, the social chain does not rest on a few; nothing of what happens in it is a matter of luck, nor the product of fate, but the intelligent work of the citizens. Nobody in it is looking from the window of the sacrifice and the drain of a few. Alive, I am a partisan. That is why I hate the ones that don’t take sides, I hate the indifferent.

You can be anything you want to be, if only you believe with sufficient conviction and act in accordance with your faith; for whatever the mind can conceive and believe, the mind can achieve.

Whatever your mind can conceive and can believe, it can achieve

Whatever the mind of man can conceive and believe, he can achieve.

The cord that tethers ability to success is both loose and elastic. It is easy to see fine qualities in successful books or to see unpublished manuscripts, inexpensive vodkas, or people struggling in any field as somehow lacking. It is easy to believe that ideas that worked were good ideas, that plans that succeeded were well designed, and that ideas and plans that did not were ill conceived. And it is easy to make heroes out of the most successful and to glance with disdain at the least. But ability does not guarantee achievement, nor is achievement proportional to ability. And so it is important to always keep in mind the other term in the equation—the role of chance…What I’ve learned, above all, is to keep marching forward because the best news is that since chance does play a role, one important factor in success is under our control: the number of at bats, the number of chances taken, the number of opportunities seized.

To believe or not to believe, is a problem. To leave or to conceive is another problem. To ascertain and to achieve is to solve the problem.

Success comes only when you act on what you know and believe. What your mind can conceive and believe, you can achieve!

What the mind can conceive and believe, the mind can achieve.

Whatever the mind of man can conceive and believe it can achieve.

What the mind can conceive and believe, it can achieve.

WHAT THE MIND OF MAN CAN CONCEIVE AND BELIEVE, IT CAN ACHIEVE. YOU BECOME WHAT YOU THINK ABOUT MOST OF THE TIME.

I may be subjected to the criticism of being called ‘scientistic’ or a kind of blind believer in science who holds that science is able to solve absolutely all problems. Well, I certainly don’t believe that, because I cannot conceive that a day will come when science will be complete and achieved.

What the mind of man can conceive and believe, the mind of man can achieve.

If my mind can conceive it, and my heart can believe it – then I can achieve it.

What the mind can conceive and believe, it can achieve” –Napoleon Hill

If you can dream it, it's plausible. If you can think it, it's possible. If you can draw it, you can conceive it. If you can believe it, you can achieve it.

Conceive, believe and achieve.

You can be anything you want to be, if only you believe with sufficient conviction and act in accordance with your faith; for whatever the mind can conceive and believe, the mind can achieve. NAPOLEON HILL

Whatever the mind of man can conceive and believe, it can achieve. Thoughts are things! And powerful things at that, when mixed with definiteness of purpose, and burning desire, can be translated into riches.

Ben-Gurion once said that in Israel, “in order to be a realist, you must believe in miracles.” After such extraordinary achievement in science and technology and human creativity, how could we be anything but believers in miracles, faithful to the imaginations that are capable of conceiving them, and committed to the efforts to bring them to life? Ben-Gurion was right: realism in Israel is nothing less than the impossible made real.

Today's students can put dope in their veins or hope in their brains. If they can conceive it and believe it, they can achieve it. They must know it is not their aptitude but their attitude that will determine their altitude.

Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary.

The whole conception of man already endowed with a mind capable of conceiving civilization setting out to create it is fundamentally false. Man did not simply impose upon the world a pattern created by his mind. His mind is itself a system that constantly changes as a result of his endeavor to adapt himself to his surroundings. It would be an error to believe that, to achieve a higher civilization, we have merely to put into effect the ideas now guiding us. If we are to advance, we must leave room for a continuous revision of our present conceptions and ideals which will be necessitated by further experience. We are as little able to conceive what civilization will be, or can be, five hundred or even fifty years hence as our medieval forefathers or even our grandparents were able to foresee our manner of life today.

The group of artists and scientists that had so far done least was the one that had attracted the greatest interest—and the greatest alarm. This was the team working on “total identification.” The history of the cinema gave the clue to their actions. First sound, then color, then stereoscopy, then Cinerama, had made the old “moving pictures” more and more like reality itself. Where was the end of the story? Surely, the final stage would be reached when the audience forgot it was an audience, and became part of the action. To achieve this would involve stimulation of all the senses, and perhaps hypnosis as well, but many believed it to be practical. When the goal was attained, there would be an enormous enrichment of human experience. A man could become—for a while, at least—any other person, and could take part in any conceivable adventure, real or imaginary. He could even be a plant or an animal, if it proved possible to capture and record the sense impressions of other living creatures. And when the “program” was over, he would have acquired a memory as vivid as any experience in his actual life—indeed, indistinguishable from reality itself. The prospect was dazzling. Many also found it terrifying, and hoped that the enterprise would fail. But they knew in their hearts that once science had declared a thing possible, there was no escape from its eventual realization…. This, then, was New Athens and some of its dreams. It hoped to become what the old Athens might have been had it possessed machines instead of slaves, science instead of superstition. But it was much too early yet to tell if the experiment would succeed.

People that think are many, people that reason are few. People that theorize are many, people that prove are few. People that speculate are many, people that know are few. People that assume are many, people that verify are few. People that hear are many, people that listen are few. People that preach are many, people that practice are few. People that see are many, people that observe are few. People that recall are many, people that comprehend are few. People that question are many, people that answer are few. People that entertain are many, people that educate are few. People that misguide are many, people that enlighten are few. People that lecture are many, people that demonstrate are few. People that start are many, people that finish are few. People that quit are many, people that persevere are few. People that fall are many, people that rise are few. People that compete are many, people that win are few. People that criticize are many, people that inspire are few. People that blame are many, people that pardon are few. People that condemn are many, people that console are few. People that undermine are many, people that strengthen are few. People that take are many, people that give are few. People that teach are many, people that mentor are few. People that harm are many, people that heal are few. People that doubt are many, people that believe are few. People that wish are many, people that strive are few. People that plan are many, people that prevail are few. People that lose are many, people that gain are few. People that fail are many, people that succeed are few. People that imitate are many, people that originate are few. People that innovate are many, people that invent are few. People that conceive are many, people that realize are few. People that dream are many, people that achieve are few. People that divide are many, people that unify are few. People that follow are many, people that lead are few. People that command are many, people that influence are few. People that control are many, people that guide are few. People that feel are many, people that empathize are few. People that yearn are many, people that fulfill are few. People that trust are many, people that are devoted are few. People that age are many, people that mature are few. People that rage are many, people that forgive are few. People that despair are many, people that hope are few. People that fear are many, people that love are few. People that curse are many, people that bless are few.

This Personality Ethic essentially took two paths: one was human and public relations techniques, and the other was positive mental attitude (PMA). Some of this philosophy was expressed in inspiring and sometimes valid maxims such as “Your attitude determines your altitude,” “Smiling wins more friends than frowning,” and “Whatever the mind of man can conceive and believe it can achieve.” Other parts of the personality approach were clearly manipulative, even deceptive, encouraging people to use techniques to get other people to like them, or to fake interest in the hobbies of others to get out of them what they wanted, or to use the “power look,” or to intimidate their way through life.

Marxist writers are generally either indifferent or mildly hostile to the anti-capitalist movement, which they see as no good substitute for the great projects of communism and social democracy. Now, in one sense this is quite justified[…] However, there seems very little reason to believe that a return to the tactics of the twentieth-century labour movement is going to achieve anything in the future… [W]hat is wrong with commodification is not commodification per se… Marxist tradition goes much further than simply recommending that the excessive power of capital be challenged and curbed. Historically, this tradition tends to assert that such a challenge can only be made by virtue of a direct challenge to the existing relations of production, conceived of as the basis for a social totality, and, crucially, that it can only be made by the proletariat, politically mobilizes as a ‘Class of Itself’. In concrete terms, this means that only the labour movement, being organized and mobilized on the basis of its class identity and demanding the socialization of the means of production, can mount such a challenge… This is where I, and the anti-capitalist movement, part company with classical Marxism… [A]nti-capitalist movement is characterized by a certain pluralism, an unwillingness to impose any one model of social organization, and a refusal of neoliberal hegemony not on the basis of a single class identity or even a single universal human identity, but precisely n the basis of a defence of such pluralism against neoliberalism’s tyrannical monomania.

Nowadays people often talk about happiness. Books are written about it, courses are taught on it, and some us even try to buy it. Feeling has become a right, and we chase after it, convinced that once we have found it, we will also find the solution to all our problems. Not being happy has come to be equated with failure. But what is happiness, after all? Is it possible to be happy each waking minute, day after day, year in and year out? Is it actually something worth striving for? For how can we conceive of our happiness if we have never experienced any pain? Sometime I think that today we have trouble finding happiness because of our deep fear of suffering. Perhaps we have forgotten the lessons that can be learned from our own darkness. Is it not there that we must go sometimes in order eventually to distinguish the light from the stars. To understand the happiness we so assiduously pursue actually feels? A life without sorrow is a symphony without bass notes. Is there anyone who can truthfully claim that he is always happy? I have never met such a person. On the other hand, I have met apparently happy people who said they were content. I looked up the word in the National Encyclopaedia, and it describes the feeling of having obtained or achieved what can reasonably be desired. And when I read that, I thought that perhaps we have gone astray in our pursuit of happiness, that what we should actually be seeking is the ability to feel content. Something has made us believe that it is the rapture of the moment and the ecstatic rush of the senses that leads to happiness, but perhaps it is instead the courage to settle down and dare to be satisfied with what we have. Shame- Karin Alvtegen

Seriously... a sermon is not going to achieve anything. We all know perfectly well that one must not commit suicide. And yet there are times when the world we live in becomes so tough on us that we play with the thought. Therefore, it's useless to appeal to ethics; he ought to go with a more practical and concrete approach. If I were to stop suicide, I would do it like this: "Dying means falling into an eternal state of nothingness, a perfect void that can't be conceived by anything that is alive. Just think about it: your brain goes away. You do not have any thought anymore. Surely, you've heard of the phrase 'I think, thus I am,' no? Give it some careful thought. Nothing exists. Do you get this? Nothing exists. How many seconds could you endure being in a world without sound, without light, and without any kind of sensation? A world where you don't even get hungry. Where you have no desires at all. Can you follow me? But death is a perfect void, so it exceeds even such a sensation-less world. There is no future. Heaven is just a construct people who fear death made up. You should know why there will always be people who believe in a world after death despite the advent of science; it's because they are scared. Scared of what waits beyond death. So, don't think ending your own life will save you! It simply ends. It E-N-D-S. Suicide is the act of killing yourself, and dying without comprehending the meaning of death is but escaping from reality. Although the result is the same in both cases. All right, come on. Try to kill yourself if you can; try to kill yourself now that you've learned the truth." At the very least, I couldn't kill myself. After all, the only reason why I'm here now is because I'm more afraid of death than most.

A person who does not pray habitually, no matter how believing or pious he may be, will not achieve full spiritual growth. Neither will he acquire peace of soul because he will always experience excessive scruples and never view things beyond their human or worldly significance. Thus, one will always suffer from vanity, selfishness, self-centeredness, ambition, meanness of heart, vileness of judgment, and a sickly willfulness and attachment to one’s opinions. A person who does not pray may acquire human wisdom and prudence, but not true spiritual freedom or that deep and radical purification of the heart. One will not be able to grasp the depths of divine mercy or know how to make it known to others. His judgment will always end up shortsighted, mistaken, and contemptible. One will never be able to tread God’s ways, which are far different from what many—even those who have committed themselves to a life in the spirit—conceive them to be.

ONLY IMAGINE   In his classic self-help book Think and Grow Rich, Napoleon Hill wrote, “Whatever the mind of man can conceive and believe, he can achieve.” His premise, and that of many others, is that once the human mind is programmed with a certain expectation, it will begin to fulfill that expectation. The Scriptures declared this principle long before Hill wrote his book. Faith believes and then sees. It is the expectation of a miracle before it occurs. The Aluminum Company of America coined an interesting word: imagineering. They combined the idea of imagining a product or service, with the idea that the dream would then be engineered into a reality. Throughout history we’ve seen this principle at work.   A primitive ancestor came up with the idea that it was easier to roll objects than drag them—and he carved a wheel from stone.   A man named Gutenberg imagined that letters might be set in metal and combined to create words, which then could be printed repeatedly with the application of ink. He set about to make such a machine.   Men designed cathedrals that took decades to build—but build them they did. Ideas and dreams you have today will directly influence your future. What you begin to believe for, and then how you act on that belief, will result in what you have, do, and are in the days, weeks, months, and years ahead. Let your “faith imagination” soar today. Believe for God’s highest and best in your life. Then begin to live and work as if that miracle is on its way.   FAITH IS THE SUBSTANCE OF THINGS HOPED FOR, THE EVIDENCE OF THINGS NOT SEEN. HEBREWS 11:1 NKJV

He began by expressing his gratitude to those “whom no partizan malice, or partizan hope, can make false to the nation’s life,” then passed at once, since peace seemed uppermost in men’s minds nowadays, to a discussion of “three conceivable ways” in which it could be brought about. First, by suppressing the rebellion; “This I am trying to do. Are you for it? If you are, so far we are agreed.” Second, by giving up the Union; “I am against this. Are you for it? If you are, you should say so plainly.” Third, by negotiating some sort of armistice based on compromise with the Confederates; but “I do not believe any compromise, embracing the maintenance of the Union, is now possible. All I learn leads to a directly opposite belief.” After disposing thus, to his apparent satisfaction, of the possibility of achieving peace except by force of arms, he moved on to another matter which his opponents had lately been harping on as a source of dissatisfaction: Emancipation. “You say you will not fight to free negroes. Some of them seem willing to fight for you; but no matter. Fight you, then, exclusively to save the Union. I issued the Proclamation on purpose to aid you in saving the Union. Whenever you shall have conquered all resistance to the Union, if I shall urge you to continue fighting, it will be an apt time then for you to declare you will not fight to free negroes. I thought that in your struggle for the Union, to whatever extent the negroes should cease helping the enemy, to that extent it weakened the enemy in his resistance to you. Do you think differently? I thought that whatever negroes can be got to do, as soldiers, leaves just so much less for white soldiers to do in saving the Union. Does it appear otherwise to you? But negroes, like other people, act upon motives. Why should they do anything for us if we will do nothing for them? If they stake their lives for us, they must be prompted by the strongest motive—even the promise of freedom. And the promise, being made, must be kept.

I long for the Church to be more truly itself, and for me this involves changing its stance on war, sex, investment and many other difficult matters. I believe in all conscience that my questions and my disagreements are all of God. Yet I must also learn to live in and attend to the reality of the Church as it is, to do the prosaic things that can be and must be done now and to work at my relations now with the people who will not listen to me or those like me—because what God asks of me is not to live in the ideal future but to live with honesty and attentiveness in the present, i.e., to be at home. "What if the project in question is myself, and not some larger social question such as war? At the end of the day, it is the central concern for most of us. We long to change and to grow, and we are rightly suspicious of those who are pleased with the way they are and cannot seem to conceive of changing any further. Yet the torture of trying to push away and overcome what we currently are or have been, the bitter self-contempt of knowing what we lack, the postponement of joy and peace because we cannot love ourselves now—these are not the building blocks for effective change. We constantly try to start from somewhere other than where we are. Truthful living involves being at home with ourselves, not complacently but patiently, recognizing that what we are today, at this moment, is sufficiently loved and valued by God to be the material with which he will work, and that the longed-for transformation will not come by refusing the love and the value that is simply there in the present moment. "So we come back, by a longish detour, to the point to which Mark's narrative brought us: the contemplative enterprise of being where we are and refusing the lure of a fantasized future more compliant to our will, more satisfying in the image of ourselves that it permits. Living in the truth, in the sense in which John's Gospel gives it, involves the same sober attention to what is there—to the body, the chair, the floor, the voice we hear, the face we see—with all the unsatisfactoriness that this brings. Yet this is what it means to live in that kingdom where Jesus rules, the kingdom that has no frontiers to be defended. Our immersion in the present moment which is God's delivers the world to us—and that world is not the perfect and fully achieved thing we might imagine, but the divided and difficult world we actually inhabit. Only, by the grace of this living in the truth, we are able to say to it at least an echo of the 'yes' that God says, to accept as God accepts.

One way to put the question that I want to answer here is this: why was it virtually impossible not to believe in God in, say, 1500 in our Western society, while in 2000 many of us find this not only easy, but even inescapable? Part of the answer, no doubt, is that in those days everyone believed, and so the alternatives seemed outlandish. But this just pushes the question further back. We need to understand how things changed. How did the alternatives become thinkable? One important part of the picture is that so many features of their world told in favour of belief, made the presence of God seemingly undeniable. I will mention three, which will play a part in the story I want to tell. (1) The natural world they lived in, which had its place in the cosmos they imagined, testified to divine purpose and action; and not just in the obvious way which we can still understand and (at least many of us) appreciate today, that its order and design bespeaks creation; but also because the great events in this natural order, storms, droughts, floods, plagues, as well as years of exceptional fertility and flourishing, were seen as acts of God, as the now dead metaphor of our legal language still bears witness. (2) God was also implicated in the very existence of society (but not described as such-this is a modern term-rather as polls, kingdom, church, or whatever). A kingdom could only be conceived as grounded in something higher than mere human man action in secular time. And beyond that, the life of the various associations which made up society, parishes, boroughs, guilds, and so on, were interwoven with ritual and worship, as I mentioned in the previous chapter. One could not but encounter counter God everywhere. (3) People lived in an “enchanted” world. This is perhaps not the best expression; it seems to evoke light and fairies. But I am invoking here its negation, Weber’s expression “disenchantment” as a description of our modern condition. This term has achieved such wide currency in our discussion of these matters, that I’m going to use its antonym to describe a crucial feature of the pre-modern condition. The enchanted chanted world in this sense is the world of spirits, demons, and moral forces which our ancestors lived in. People who live in this kind of world don’t necessarily believe in God, certainly not in the God of Abraham, as the existence of countless “pagan” societies shows. But in the outlook of European peasants in 1500, beyond all the inevitable ambivalences, the Christian God was the ultimate guarantee that good would triumph or at least hold the plentiful forces of darkness at bay.

In temperament the Second Men were curiously different from the earlier species. The same factors were present, but in different proportions, and in far greater subordination to the considered will of the individual. Sexual vigour had returned. But sexual interest was strangely altered. Around the ancient core of delight in physical and mental contact with the opposite sex there now appeared a kind of innately sublimated, and no less poignant, appreciation of the unique physical and mental forms of all kinds of live things. It is difficult for less ample natures to imagine this expansion of the innate sexual interest; for to them it is not apparent that the lusty admiration which at first directs itself solely on the opposite sex is the appropriate attitude to all the beauties of flesh and spirit in beast and bird and plant. Parental interest also was strong in the new species, but it too was universalized. It had become a strong innate interest in, and a devotion to, all beings that were conceived as in need of help. In the earlier species this passionate spontaneous altruism occurred only in exceptional persons. In the new species, however, all normal men and women experienced altruism as a passion. And yet at the same time primitive parenthood had become tempered to a less possessive and more objective love, which among the First Men was less common than they themselves were pleased to believe. Assertiveness had also greatly changed. Formerly very much of a man's energy had been devoted to the assertion of himself as a private individual over against other individuals; and very much of his generosity had been at bottom selfish. But in the Second Men this competitive self-assertion, this championship of the most intimately known animal against all others, was greatly tempered. Formerly the major enterprises of society would never have been carried through had they not been able to annex to themselves the egoism of their champions. But in the Second Men the parts were reversed. Few individuals could ever trouble to exert themselves to the last ounce for merely private ends, save when those ends borrowed interest or import from some public enterprise. It was only his vision of a world-wide community of persons, and of his own function therein, that could rouse the fighting spirit in a man. Thus it was inwardly, rather than in outward physical characters, that the Second Men differed from the First. And in nothing did they differ more than in their native aptitude for cosmopolitanism. They had their tribes and nations. War was not quite unknown amongst them. But even in primitive times a man's most serious loyalty was directed toward the race as a whole; and wars were so hampered by impulses of kindliness toward the enemy that they were apt to degenerate into rather violent athletic contests, leading to an orgy of fraternization. It would not be true to say that the strongest interest of these beings was social. They were never prone to exalt the abstraction called the state, or the nation, or even the world-commonwealth. For their most characteristic factor was not mere gregariousness but something novel, namely an innate interest in personality, both in the actual diversity of persons and in the ideal of personal development. They had a remarkable power of vividly intuiting their fellows as unique persons with special needs. Individuals of the earlier species had suffered from an almost insurmountable spiritual isolation from one another. Not even lovers, and scarcely even the geniuses with special insight into personality, ever had anything like accurate vision of one another. But the Second Men, more intensely and accurately self-conscious, were also more intensely and accurately conscious of one another. This they achieved by no unique faculty, but solely by a more ready interest in each other, a finer insight, and a more active imagination.

Conceive your dreams. Believe in your dreams. Pursue your dreams. Achieve your dreams.

Whatever your mind can conceive and believe, it can achieve. Napoleon Hill

The modus operandi by which this astounding result was achieved is not hard to describe. It consisted of three very definite facts; first, I MIXED FAITH with the DESIRE for normal hearing, which I passed on to my son. Second, I communicated my desire to him in every conceivable way available, through persistent, continuous effort, over a period of years. Third, HE BELIEVED ME!

I planted in his mind the DESIRE to convert his greatest handicap into his greatest asset. That DESIRE has been realized. The modus operandi by which this astounding result was achieved is not hard to describe. It consisted of three very definite facts; first, I MIXED FAITH with the DESIRE for normal hearing, which I passed on to my son. Second, I communicated my desire to him in every conceivable way available, through persistent, continuous effort, over a period of years. Third, HE BELIEVED ME!

Whatever THE MIND OF MAN can CONCEIVE and BELIEVE it can ACHIEVE

What the mind of man can conceive and believe it can achieve, through a positive mental Attitude. --Napoleon Hill

GROW RICH “Whatever the mind can conceive and believe it can achieve” -NAPOLEON HILL

Smiling wins more friends than frowning,” and “Whatever the mind of man can conceive and believe it can achieve.

If you mind can conceive it and your heart can believe it, than you can achieve it

If my mind can conceive it and my heart can believe it, I know I can achieve it.

Whatever the mind of man can conceive and believe, it can achieve. Thoughts are things! And powerful things at that, when mixed with definiteness of purpose, and burning desire, can be translated into riches.

Whatever the mind of man conceive and believe, it can achieve.

mind can conceive and believe, and your heart desire, you can achieve.

Whatever the mind can conceive and believe, the mind can achieve.

What the mind can conceive and believe, it can achieve” –Napoleon Hill ==========

People will say, yeh nahin ho sakta, woh nahin ho sakta. But anything is possible. If your mind can conceive it, your heart can believe it, you can achieve it… Try kar ke toh dekho!

What the mind can conceive and believe, it can achieve” –Napoleon Hill

The cord that tethers ability to success is both loose and elastic. It is easy to see fine qualities in successful books or to see unpublished manuscripts, inexpensive vodkas, or people struggling in any field as somehow lacking. It is easy to believe that ideas that worked were good ideas, that plans that succeeded were well designed, and that ideas and plans that did not were ill conceived. And it is easy to make heroes out of the most successful and to glance with disdain at the least. But ability does not guarantee achievement, nor is achievement proportional to ability. And so it is important to always keep in mind the other term in the equation—the role of chance. It

My conclusion at the time was that finalizing the story before production began was still a worthy goal—we just hadn’t achieved it yet. As we continued to make films, however, I came to believe that my goal was not just impractical but naïve. By insisting on the importance of getting our ducks in a row early, we had come perilously close to embracing a fallacy. Making the process better, easier, and cheaper is an important aspiration, something we continually work on—but it is not the goal. Making something great is the goal. I see this over and over again in other companies: A subversion takes place in which streamlining the process or increasing production supplants the ultimate goal, with each person or group thinking they’re doing the right thing—when, in fact, they have strayed off course. When efficiency or consistency of workflow are not balanced by other equally strong countervailing forces, the result is that new ideas—our ugly babies—aren’t afforded the attention and protection they need to shine and mature. They are abandoned or never conceived of in the first place. Emphasis is placed on doing safer projects that mimic proven money-makers just to keep something—anything!—moving through the pipeline (see The Lion King 1½, a direct-to-video effort that came out in 2004, six years after The Lion King 2: Simba’s Pride). This kind of thinking yields predictable, unoriginal fare because it prevents the kind of organic ferment that fuels true inspiration. But it does feed the Beast.

Principle #2: Desire: Nothing Happens without First a Dream Purpose is everything. Being “on purpose” means you’re willing to commit to your dreams, desires, job, and career goals. Commitment means that you’ll never give up on your quest for a better life, no matter what obstacles stand in your way, because you’re driven to succeed. As long as the flame of desire burns deep within you, you’ll achieve whatever it is you want to achieve, because all new job opportunities are born from a burning desire. A burning desire creates inner drive, and when you’re driven to land a new and exciting job, all sorts of opportunities will present themselves. It’s true that whatever your mind can conceive and believe, you can achieve. Believe in yourself and your goals. When the purpose is clear and when you’re driven to pursue and secure a better job, you will.

whatever the mind of man can conceive and believe he can achieve.

What the mind can conceive and believe, and the heart desire, you can achieve.

-“The greatest discovery of this generation is the knowledge that human beings can alter their lives by altering their attitude of mind” William James -“A man is the sum total of his thinking. You can think your way into, or out of any emotional state, simply by the thoughts you have in your mind. -“Human beings have the power within them to programme their mind to achieve the desires of their hearts. “Whatever the mind can conceive if you believe you can achieve.” “According to your faith be it unto you.” -Mat 9:29 -“One of the most comforting thought is: God is always with you; the power of God is within you, and God has given you the power to call on the universe to attract the desires of your heart.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims POWER OF WORDS -“According to the bible, words were the tool that God used to create the universe. “Let there be.. and it was so.” -“Words have the power to shape our minds, influence our thoughts and move us to action. Knowing the effect words can have in programming our minds and influencing our behavior, we should be sensitive to how words are used when communicating. The Good news is, it is never too late to use words to make changes to our lives.” -“Be mindful of what you say……. for words spoken cannot be taken back. Think carefully before you speak, saying only what you mean. The closest ears to your mouth are yours. Learn to speak positive words both to yourself and to others, since you will be the first to feel the effects.” -“Let your manner of speech be positive if you wish to develop a peaceful state of mind. Start each day by affirming tranquil positive and optimistic words so your days will be pleasant and successful.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims PRACTICE -“Practice does not make excellence, but the right practice makes great improvements. If you Practice an activity the wrong way, all it serves to do is to make you better at doing it the wrong way.” -“Practice does not make perfect, it only makes you better at what you practice. There is no such level as perfection, for in the game of life change is inevitable.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims RELATIONSHIPS -“Take time to know him/her it’s not an overnight thing”… with time the real person will eventually reveal his/her true character. At the beginning of all relationships people often exhibit their best behavior…. they want to sell themselves to you. They will often tell you what they know you want to hear. You can know a person better when you see them at their worst.” - Sekou Obadias – Author of “SOGANUTU” – A book of life’s Maxims

In this chapter we will look at the entire edifice of QFT. We will see that it is based on three simple principles. We will also list some of its achievements, including some new insights and understandings not previously mentioned. THE FOUNDATION QFT is an axiomatic theory that rests on a few basic assumptions. Everything you have learned so far, from the force of gravity to the spectrum of hydrogen, follows almost inevitably from these three basic principles. (To my knowledge, Julian Schwinger is the only person who has presented QFT in this axiomatic way, at least in the amazing courses he taught at Harvard University in the 1950's.) 1. The field principle. The first pillar is the assumption that nature is made of fields. These fields are embedded in what physicists call flat or Euclidean three-dimensional space-the kind of space that you intuitively believe in. Each field consists of a set of physical properties at every point of space, with equations that describe how these particles or field intensities influence each other and change with time. In QFT there are no particles, no round balls, no sharp edges. You should remember, however, that the idea of fields that permeate space is not intuitive. It eluded Newton, who could not accept action-at-a-distance. It wasn't until 1845 that Faraday, inspired by patterns of iron filings, first conceived of fields. The use of colors is my attempt to make the field picture more palatable. 2. The quantum principle (discetization). The quantum principle is the second pillar, following from Planck's 1900 proposal that EM fields are made up of discrete pieces. In QFT, all physical properties are treated as having discrete values. Even field strengths, whose values are continues, are regarded as the limit of increasingly finer discrete values. The principle of discretization was discovered experimentally in 1922 by Otto Stern and Walther Gerlach. Their experiment (Fig. 7-1) showed that the angular momentum (or spin) of the electron in a given direction can have only two values: +1/2 or -1/2 (Fig. 7-1). The principle of discretization leads to another important difference between quantum and classical fields: the principle of superposition. Because the angular momentum along a certain axis can only have discrete values (Fig. 7-1), this means that atoms whose angular momentum has been determined along a different axis are in a superposition of states defined by the axis of the magnet. This same superposition principle applies to quantum fields: the field intensity at a point can be a superposition of values. And just as interaction of the atom with a magnet "selects" one of the values with corresponding probabilities, so "measurement" of field intensity at a point will select one of the possible values with corresponding probability (see "Field Collapse" in Chapter 8). It is discretization and superposition that lead to Hilbert space as the mathematical language of QFT. 3. The relativity principle. There is one more fundamental assumption-that the field equations must be the same for all uniformly-moving observers. This is known as the Principle of Relativity, famously enunciated by Einstein in 1905 (see Appendix A). Relativistic invariance is built into QFT as the third pillar. QFT is the only theory that combines the relativity and quantum principles.

Whatever your mind can conceive and can believe, it can achieve.

Whatever the mind of man can conceive and believe, it can achieve. –Napoleon Hill

Whatever the mind can conceive and believe, it can achieve.

Napoleon Hill said, "Whatever your mind can conceive and can believe, it can achieve.

One of the early Muslims, Ubâdah b. a - âmit (d. ca. 34/654–55), exhorted his son al-Walîd on his deathbed in these words, as reported by a-abarî: “You will not be God-fearing, and you will not achieve knowledge until you believe in God and in predestination good or bad.”54 Knowledge is clearly conceived here as coming after faith, which appears to be the more primitive and simpler achievement.

Thoughts are the most powerful thing in the universe. Whatever your mind can conceive and believe, you have the ability to achieve.

Whatever the mind of man can conceive and believe, it can absolutely achieve.

Don’t worry about being realistic. The way your brain works, if you want a thing, you are physically capable of achieving it. Your brain can’t conceive of things that are impossible, so it won’t try to want them. If you want something, it is within your reach.

Conceive, believe, achieve. “The idea is not to live forever; it is to create something that will.” - ANDY WARHOL

If my mind can conceive it if my heart can believe it-then I can achieve it.

If my mind can conceive it, and my heart can believe it, then i can achieve it

Your attitude determines your altitude,” “Smiling wins more friends than frowning,” and “Whatever the mind of man can conceive and believe it can achieve.

Given my insistence on the importance of acknowledging radical negativity and of relinquishing the idea of a society beyond division and power, it will not come as a surprise that I disagree with the attempt by a group of left intellectuals to revive the ‘Idea of communism’.9 They claim that the ‘communist hypothesis’ is absolutely necessary for envisaging a politics of emancipation. They argue that the egalitarian ideal is so intrinsically linked to the horizon of communism that its future depends on bringing back such a model. They are no doubt right in refusing the widely accepted view that the disastrous failure of the Soviet model forces us to reject the entirety of the emancipatory project. But I do believe that there are important lessons to be learned from the tragic experience of ‘really existing socialism’, and this calls for a serious rethinking of some central tenets of the communist project. It would indeed be too easy to simply declare that the Soviet model represents a flawed realization of an ideal that remains to be truly implemented. To be sure, many of the reasons for which the communist ideal went astray could be avoided and the current conditions might provide a more favourable terrain. But some of the problems that it encountered cannot be reduced to a simple question of application. They have to do with the way this ideal was conceptualized. To remain faithful to the ideals that inspired the different communist movements, it is necessary to scrutinize how they conceived their goal so as to understand why those ideals could have become so disastrously misled. It is the very notion of ‘communism’ that needs to be problematized because it strongly connotes the anti-political vision of a society where antagonisms have been eradicated and where law, the state and other regulatory institutions have become irrelevant. The main shortcoming of the Marxist approach lies in its inability to acknowledge the crucial role of what I call ‘the political’. While traditional Marxism asserted that communism and the withering away of the state logically entailed each other, Laclau and I assert that the emancipatory project can no longer be conceived of as the elimination of power and the management of common affairs by social agents identified with the viewpoint of the social totality. There will always be antagonism, struggles and division of the social, and the need for institutions to deal with them will never disappear. By locating socialism in the wider field of the democratic revolution, we indicated in Hegemony and Socialist Strategy that the political transformations that will eventually enable us to transcend capitalist society are founded on the plurality of social agents and their struggles. Thus the field of social conflict is extended rather than being concentrated in a ‘privileged agent’ such as the working class. It is for this reason that we reformulated the emancipatory project in terms of a radicalization of democracy. We emphasized that the extension and radicalization of democratic struggles will never have a final point of arrival in the achievement of a fully liberated society. This is why the myth of communism as a transparent and reconciled society – which clearly implies the end of politics – must be abandoned.

WHATEVER YOU CAN CONCEIVE AND BELIEVE, YOU CAN ACHIEVE

Dreams are the things which we conceive, and we can achieve them if only we would believe.

author Napoleon Hill said, "Whatever your mind can conceive and can believe, it can achieve.

THE STORY OF DENNIS KOZLOWSKI is a real-life parable of the good life conceived as wine, women, and song, with the power to replenish supplies at the snap of one’s fingers. While the dimensions of his appetites make the story grotesque, their out-sized character makes it easier to see our common longings for what they are. Kozlowski wanted to be rich. He believed that wealth would lead to limitless pleasure and achievement would lead to fame. He became obsessed with gratifying his own desires, despite the consequences to others. He thus exemplifies the modern American desire for personal autonomy, defined as freedom from all restraints, with the added kick of flouting the law. His ultimate goal became to do just as he pleased—to be his own god. There may be saints immune to these siren songs, but I am not among them, and I doubt that you are either. Bizarre though Kozlowski’s story is, I can identify with him. We both came from modest backgrounds. My view of life was particularly influenced by having seen bread lines in the Depression, and I vowed never to let that happen to me. We both had an enormous drive to succeed.